Matthew 14:27

14:27 But immediately Jesus ¹  spoke to them: ²  “Have courage! It is I. Do not be afraid.”

Matthew 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matthew 24:5

24:5 For many will come in my name, saying, ‘I am the Christ,’ ³  and they will mislead many.

Matthew 26:22

26:22 They ⁴  became greatly distressed ⁵  and each one began to say to him, “Surely not I, Lord?”

Matthew 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ⁶  because he said, ‘I am God’s Son’!”

Matthew 20:15

20:15 Am I not ⁷  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁸ 

Matthew 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁹  He is not the God of the dead but of the living!” ¹⁰ 

Matthew 26:25

26:25 Then ¹¹  Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus ¹²  replied, “You have said it yourself.”

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹³  I am with you ¹⁴  always, to the end of the age.” ¹⁵ 

Matthew 3:11

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ¹⁶  to carry his sandals. He will baptize you with the Holy Spirit and fire. ¹⁷ 

Matthew 8:8-9

8:8 But the centurion replied, ¹⁸  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. ¹⁹  I say to this one, ‘Go’ and he goes, ²⁰  and to another ‘Come’ and he comes, and to my slave ²¹  ‘Do this’ and he does it.” ²² 

Matthew 11:29

11:29 Take my yoke ²³  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Matthew 27:24

Jesus is Condemned and Mocked

27:24 When ²⁴  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ²⁵ 

[14:27]  ¹ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ² tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[24:5]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:22]  ⁵ tn Here καί (kai) has not been translated.

[26:22]  ⁶ tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

[27:43]  ⁷ sn An allusion to Ps 22:8.

[20:15]  ⁹ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ¹⁰ tn Grk “Is your eye evil because I am good?”

[22:32]  ¹¹ sn A quotation from Exod 3:6.

[22:32]  ¹² sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[26:25]  ¹³ tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.

[26:25]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[28:20]  ¹⁵ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹⁶ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ¹⁷ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[3:11]  ¹⁷ tn Grk “of whom I am not worthy.”

[3:11]  ¹⁸ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[8:8]  ¹⁹ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:9]  ²¹ tn Grk “having soldiers under me.”

[8:9]  ²² sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ²³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:9]  ²⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:29]  ²³ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[27:24]  ²⁵ tn Here δέ (de) has not been translated.

[27:24]  ²⁶ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.