Matthew 4:9

4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ¹  me.”

Matthew 4:19

4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ² 

Matthew 6:11

6:11 Give us today our daily bread, ³ 

Matthew 6:13

6:13 And do not lead us into temptation, ⁴  but deliver us from the evil one. ⁵ 

Matthew 9:21

9:21 For she kept saying to herself, ⁶  “If only I touch his cloak, I will be healed.” ⁷ 

Matthew 11:17

11:17 ‘We played the flute for you, yet you did not dance; ⁸ 

we wailed in mourning, ⁹  yet you did not weep.’

Matthew 11:30

11:30 For my yoke is easy to bear, and my load is not hard to carry.”

Matthew 19:20

19:20 The young man said to him, “I have wholeheartedly obeyed ¹⁰  all these laws. ¹¹  What do I still lack?”

Matthew 25:12

25:12 But he replied, ¹²  ‘I tell you the truth, ¹³  I do not know you!’

Matthew 25:39

25:39 When ¹⁴  did we see you sick or in prison and visit you?’

Matthew 26:32

26:32 But after I am raised, I will go ahead of you into Galilee.”

Matthew 26:46

26:46 Get up, let us go. Look! My betrayer ¹⁵  is approaching!”

[4:9]  ¹ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[4:19]  ² tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[6:11]  ³ tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

[6:13]  ⁴ tn Or “into a time of testing.”

[6:13]  ⁵ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[9:21]  ⁵ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

[9:21]  ⁶ tn Grk “saved.”

[11:17]  ⁶ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[11:17]  ⁷ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[19:20]  ⁷ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[19:20]  ⁸ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[25:12]  ⁸ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:39]  ⁹ tn Here δέ (de) has not been translated.

[26:46]  ¹⁰ tn Grk “the one who betrays me.”