Matthew 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

Matthew 4:4

4:4 But he answered, ⁴  “It is written, ‘Man ⁵  does not live ⁶  by bread alone, but by every word that comes from the mouth of God.’” ⁷ 

Matthew 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ⁸ 

Matthew 5:15

5:15 People ⁹  do not light a lamp and put it under a basket ¹⁰  but on a lampstand, and it gives light to all in the house.

Matthew 7:5

7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matthew 7:26

7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.

Matthew 9:14

The Superiority of the New

9:14 Then John’s ¹¹  disciples came to Jesus ¹²  and asked, “Why do we and the Pharisees ¹³  fast often, ¹⁴  but your disciples don’t fast?”

Matthew 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matthew 12:44

12:44 Then it says, ‘I will return to the home I left.’ ¹⁵  When it returns, ¹⁶  it finds the house ¹⁷  empty, swept clean, and put in order. ¹⁸ 

Matthew 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹⁹  The one who has ears had better listen! ²⁰ 

Matthew 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ²¹  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ²² 

Matthew 18:13

18:13 And if he finds it, I tell you the truth, ²³  he will rejoice more over it than over the ninety-nine that did not go astray.

Matthew 18:15

Restoring Christian Relationships

18:15 “If ²⁴  your brother ²⁵  sins, ²⁶  go and show him his fault ²⁷  when the two of you are alone. If he listens to you, you have regained your brother.

Matthew 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ²⁸ 

Matthew 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ²⁹  who went out early in the morning to hire workers for his vineyard.

Matthew 25:41

25:41 “Then he will say ³⁰  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matthew 26:15

26:15 and said, “What will you give me to betray him into your hands?” ³¹  So they set out thirty silver coins for him.

[2:23]  ¹ 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]  ² 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]  ³ 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.

[4:4]  ⁴ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁵ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁶ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁷ sn A quotation from Deut 8:3.

[4:8]  ⁷ tn Grk “glory.”

[5:15]  ¹⁰ tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

[5:15]  ¹¹ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[9:14]  ¹³ sn John refers to John the Baptist.

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

[9:14]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁶ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[12:44]  ¹⁶ tn Grk “I will return to my house from which I came.”

[12:44]  ¹⁷ tn Grk “comes.”

[12:44]  ¹⁸ tn The words “the house” are not in Greek but are implied.

[12:44]  ¹⁹ sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[13:43]  ¹⁹ sn An allusion to Dan 12:3.

[13:43]  ²⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[17:22]  ²² tn Here δέ (de) has not been translated.

[17:22]  ²³ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[18:13]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:15]  ²⁸ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ²⁹ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ³⁰ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ³¹ tn Grk “go reprove him.”

[19:4]  ³¹ sn A quotation from Gen 1:27; 5:2.

[20:1]  ³⁴ sn The term landowner here refers to the owner and manager of a household.

[25:41]  ³⁷ tn Here καί (kai) has not been translated.

[26:15]  ⁴⁰ tn Grk “What will you give to me, and I will betray him to you?”