Matthew 2:13

The Escape to Egypt

2:13 After they had gone, an ¹  angel of the Lord ²  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ³  is going to look for the child to kill him.”

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ⁴  will be subjected to judgment. And whoever insults ⁵  a brother will be brought before ⁶  the council, ⁷  and whoever says ‘Fool’ ⁸  will be sent ⁹  to fiery hell. ¹⁰ 

Matthew 6:25

Do Not Worry

6:25 “Therefore I tell you, do not worry ¹¹  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matthew 12:45

12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so ¹²  the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Matthew 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ¹³ 

Matthew 14:19

14:19 Then ¹⁴  he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, ¹⁵  who in turn gave them to the crowds. ¹⁶ 

Matthew 22:16

22:16 They sent to him their disciples along with the Herodians, ¹⁷  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹⁸  You do not court anyone’s favor because you show no partiality. ¹⁹ 

Matthew 23:23

23:23 “Woe to you, experts in the law ²⁰  and you Pharisees, hypocrites! You give a tenth ²¹  of mint, dill, and cumin, ²²  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ²³  should have done these things without neglecting the others.

[2:13]  ¹ tn Grk “behold, an angel.” 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).

[2:13]  ² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ³ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[5:22]  ⁴ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁵ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁶ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁷ tn Grk “the Sanhedrin.”

[5:22]  ⁸ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ⁹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁰ tn Grk “the Gehenna of fire.”

[6:25]  ⁷ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[12:45]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[13:15]  ¹³ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[14:19]  ¹⁶ tn Here καί (kai) has been translated as “Then.”

[14:19]  ¹⁷ tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.

[14:19]  ¹⁸ tn Grk “to the disciples, and the disciples to the crowds.”

[22:16]  ¹⁹ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ²⁰ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²¹ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[23:23]  ²² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ²³ tn Or “you tithe mint.”

[23:23]  ²⁴ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ²⁵ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.