Matthew 3:17

3:17 And ¹  a voice from heaven said, ²  “This is my one dear Son; ³  in him ⁴  I take great delight.” ⁵ 

Matthew 8:11

8:11 I tell you, many will come from the east and west to share the banquet ⁶  with Abraham, Isaac, and Jacob ⁷  in the kingdom of heaven,

Matthew 11:12

11:12 From ⁸  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ⁹ 

Matthew 13:11

13:11 He replied, ¹⁰  “You have been given ¹¹  the opportunity to know ¹²  the secrets ¹³  of the kingdom of heaven, but they have not.

Matthew 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ¹⁴  “The kingdom of heaven is like a person who sowed good seed in his field.

Matthew 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matthew 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matthew 18:3-4

18:3 and said, “I tell you the truth, ¹⁵  unless you turn around and become like little children, ¹⁶  you will never ¹⁷  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matthew 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ¹⁸ 

Matthew 19:23

19:23 Then Jesus said to his disciples, “I tell you the truth, ¹⁹  it will be hard for a rich person to enter the kingdom of heaven!

Matthew 20:1

Workers in the Vineyard

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

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ²¹  – except the Father alone.

Matthew 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

[3:17]  ¹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ² tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ³ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  ⁴ tn Grk “in whom.”

[3:17]  ⁵ tn Or “with whom I am well pleased.”

[8:11]  ⁶ 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]  ⁷ 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.

[11:12]  ¹¹ tn Here δέ (de) has not been translated.

[11:12]  ¹² tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[13:11]  ¹⁶ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ¹⁷ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ¹⁸ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ¹⁹ tn Grk “the mysteries.”

[13:24]  ²¹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[18:3]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ²⁷ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ²⁸ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:23]  ³¹ tn See the note on the word “slave” in 8:9.

[19:23]  ³⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[20:1]  ⁴¹ sn The term landowner here refers to the owner and manager of a household.

[24:36]  ⁴⁶ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.