Matthew 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ¹ 

Rachel weeping for her children,

and she did not want to be comforted, because they were ²  gone.” ³ 

Matthew 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matthew 6:30

6:30 And if this is how God clothes the wild grass, ⁴  which is here today and tomorrow is tossed into the fire to heat the oven, ⁵  won’t he clothe you even more, ⁶  you people of little faith?

Matthew 7:13

The Narrow Gate

7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matthew 8:11

8:11 I tell you, many will come from the east and west to share the banquet ⁷  with Abraham, Isaac, and Jacob ⁸  in the kingdom of heaven,

Matthew 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ⁹ 

Matthew 9:10

9:10 As ¹⁰  Jesus ¹¹  was having a meal ¹²  in Matthew’s ¹³  house, many tax collectors ¹⁴  and sinners came and ate with Jesus and his disciples.

Matthew 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ¹⁵  the whole crowd stood on the shore.

Matthew 13:5

13:5 Other ¹⁶  seeds fell on rocky ground ¹⁷  where they did not have much soil. They sprang up quickly because the soil was not deep. ¹⁸ 

Matthew 14:24

14:24 Meanwhile the boat, already far from land, ¹⁹  was taking a beating from the waves because the wind was against it.

Matthew 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ²⁰  for many.”

Matthew 27:53

27:53 (They ²¹  came out of the tombs after his resurrection and went into the holy city and appeared to many people.)

Matthew 27:55

27:55 Many ²²  women who had followed Jesus from Galilee and given him support ²³  were also there, watching from a distance.

[2:18]  ¹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

[2:18]  ² tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ³ sn A quotation from Jer 31:15.

[6:30]  ⁴ tn Grk “grass of the field.”

[6:30]  ⁵ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  ⁶ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[8:11]  ⁷ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  ⁸ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:16]  ¹⁰ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[9:10]  ¹³ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ¹⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ¹⁵ tn Grk “was reclining at table.”

[9:10]  ¹⁶ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ¹⁷ sn See the note on tax collectors in 5:46.

[13:2]  ¹⁶ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:5]  ¹⁹ tn Here and in vv. 7 and 8 δέ (de) has not been translated.

[13:5]  ²⁰ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[13:5]  ²¹ tn Grk “it did not have enough depth of earth.”

[14:24]  ²² tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[20:28]  ²⁵ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[27:53]  ²⁸ tn Here καί (kai) has not been translated.

[27:55]  ³¹ tn Here δέ (de) has not been translated.

[27:55]  ³² tn Grk “and ministered to him.”