Matthew 5:2

5:2 Then ¹  he began to teach ²  them by saying:

Matthew 7:29

7:29 because he taught them like one who had authority, ³  not like their experts in the law. ⁴ 

Matthew 15:9

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ⁵ 

Matthew 11:1

11:1 When ⁶  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matthew 28:15

28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ⁷ 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁸  I am with you ⁹  always, to the end of the age.” ¹⁰ 

Matthew 5:19

5:19 So anyone who breaks one of the least of these commands and teaches others ¹¹  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matthew 4:23

Jesus’ Healing Ministry

4:23 Jesus ¹²  went throughout all of Galilee, teaching in their synagogues, ¹³  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matthew 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹⁴  and villages, teaching in their synagogues, ¹⁵  preaching the good news of the kingdom, and healing every kind of disease and sickness. ¹⁶ 

Matthew 13:54

13:54 Then ¹⁷  he came to his hometown ¹⁸  and began to teach the people ¹⁹  in their synagogue. ²⁰  They ²¹  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Matthew 21:23

The Authority of Jesus

21:23 Now after Jesus ²²  entered the temple courts, ²³  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ²⁴  are you doing these things, and who gave you this authority?”

Matthew 26:55

26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? ²⁵  Day after day I sat teaching in the temple courts, yet ²⁶  you did not arrest me.

Matthew 22:16

22:16 They sent to him their disciples along with the Herodians, ²⁷  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ²⁸  You do not court anyone’s favor because you show no partiality. ²⁹ 

[5:2]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ² tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[7:29]  ³ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ⁴ tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:9]  ⁵ sn A quotation from Isa 29:13.

[11:1]  ⁷ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[28:15]  ⁹ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[28:20]  ¹¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ¹³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[5:19]  ¹³ tn Grk “teaches men” ( in a generic sense, people).

[4:23]  ¹⁵ tn Grk “And he.”

[4:23]  ¹⁶ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[9:35]  ¹⁷ tn Or “cities.”

[9:35]  ¹⁸ sn See the note on synagogues in 4:23.

[9:35]  ¹⁹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[13:54]  ¹⁹ tn Here καί (kai) has been translated as “Then.”

[13:54]  ²⁰ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ²¹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ²² sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ²³ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[21:23]  ²¹ tn Grk “he.”

[21:23]  ²² tn Grk “the temple.”

[21:23]  ²³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[26:55]  ²³ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[26:55]  ²⁴ tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.

[22:16]  ²⁵ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ²⁶ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²⁷ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”