Matthew 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matthew 6:1

Pure-hearted Giving

6:1 “Be ¹  careful not to display your righteousness merely to be seen by people. ²  Otherwise you have no reward with your Father in heaven.

Matthew 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ³  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matthew 10:35

10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,

Matthew 16:17

16:17 And Jesus answered him, ⁴  “You are blessed, Simon son of Jonah, because flesh and blood ⁵  did not reveal this to you, but my Father in heaven!

Matthew 18:19

18:19 Again, I tell you the truth, ⁶  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁷ 

Matthew 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ⁸ 

Matthew 26:42

26:42 He went away a second time and prayed, ⁹  “My Father, if this cup ¹⁰  cannot be taken away unless I drink it, your will must be done.”

Matthew 26:53

26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions ¹¹  of angels right now?

Matthew 28:19

28:19 Therefore go ¹²  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹³ 

[6:1]  ¹ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ² tn Grk “before people in order to be seen by them.”

[7:21]  ¹ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[16:17]  ¹ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ² tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[18:19]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ² tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[19:5]  ¹ sn A quotation from Gen 2:24.

[26:42]  ¹ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ² tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:53]  ¹ sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.

[28:19]  ¹ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ² tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.