Matthew 12:14

12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ¹  him.

Matthew 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ²  went out and planned together to entrap him with his own words. ³ 

Matthew 9:38

9:38 Therefore ask the Lord of the harvest ⁴  to send out ⁵  workers into his harvest.”

Matthew 26:59

26:59 The ⁶  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.

Matthew 2:23

2:23 He came to a town called Nazareth ⁷  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ⁸  would be called a Nazarene. ⁹ 

Matthew 5:45

5:45 so that you may be like ¹⁰  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matthew 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ¹¹ 

Matthew 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ¹² 

“He took our weaknesses and carried our diseases.” ¹³ 

Matthew 8:34

8:34 Then ¹⁴  the entire town ¹⁵  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ¹⁶ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹⁷ 

Matthew 2:8

2:8 He ¹⁸  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matthew 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matthew 6:2

6:2 Thus whenever you do charitable giving, ¹⁹  do not blow a trumpet before you, as the hypocrites do in synagogues ²⁰  and on streets so that people will praise them. I tell you the truth, ²¹  they have their reward.

Matthew 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ²²  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matthew 6:16

Proper Fasting

6:16 “When ²³  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ²⁴  so that people will see them fasting. I tell you the truth, ²⁵  they have their reward.

Matthew 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matthew 23:35

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ²⁶  whom you murdered between the temple and the altar.

[12:14]  ¹ tn Grk “destroy.”

[22:15]  ² sn See the note on Pharisees in 3:7.

[22:15]  ³ tn Grk “trap him in word.”

[9:38]  ³ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁴ tn Grk “to thrust out.”

[26:59]  ⁴ tn Grk “Now the.” Here δέ (de) has not been translated.

[2:23]  ⁵ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

[2:23]  ⁶ tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

[2:23]  ⁷ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

[5:45]  ⁶ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[6:4]  ⁷ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[8:17]  ⁸ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ⁹ sn A quotation from Isa 53:4.

[8:34]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:34]  ¹⁰ tn Or “city.”

[13:35]  ¹⁰ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  ¹¹ sn A quotation from Ps 78:2.

[2:8]  ¹¹ tn Here καί (kai) has not been translated.

[6:2]  ¹² tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ¹³ sn See the note on synagogues in 4:23.

[6:2]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:5]  ¹³ sn See the note on synagogues in 4:23.

[6:16]  ¹⁴ tn Here δέ (de) has not been translated.

[6:16]  ¹⁵ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:35]  ¹⁵ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).