Matthew 5:3

5:3 “Blessed ¹  are the poor in spirit, ²  for the kingdom of heaven belongs ³  to them.

Matthew 5:10

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

Matthew 5:48

5:48 So then, be perfect, as your heavenly Father is perfect. ⁴ 

Matthew 6:21

6:21 For where your ⁵  treasure ⁶  is, there your heart will be also.

Matthew 10:24

10:24 “A disciple is not greater than his teacher, nor a slave ⁷  greater than his master.

Matthew 11:6

11:6 Blessed is anyone ⁸  who takes no offense at me.”

Matthew 11:14

11:14 And if you are willing to accept it, he is Elijah, who is to come.

Matthew 11:30

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

Matthew 12:6

12:6 I ⁹  tell you that something greater than the temple is here.

Matthew 12:8

12:8 For the Son of Man is lord ¹⁰  of the Sabbath.”

Matthew 13:45

13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls.

Matthew 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ¹¹ 

Matthew 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ¹² 

Matthew 23:10

23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ¹³ 

Matthew 26:66

26:66 What is your verdict?” ¹⁴  They ¹⁵  answered, “He is guilty and deserves ¹⁶  death.”

Matthew 26:68

26:68 saying, “Prophesy for us, you Christ! ¹⁷  Who hit you?” ¹⁸ 

Matthew 27:33

27:33 They ¹⁹  came to a place called Golgotha ²⁰  (which means “Place of the Skull”) ²¹ 

[5:3]  ¹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ² sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ³ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[5:48]  ⁴ sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:21]  ⁷ tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.

[6:21]  ⁸ sn Seeking heavenly treasure means serving others and honoring God by doing so.

[10:24]  ¹⁰ tn See the note on the word “slave” in 8:9.

[11:6]  ¹³ tn Grk “whoever.”

[12:6]  ¹⁶ tn Here δέ (de) has not been translated.

[12:8]  ¹⁹ tn The term “lord” is in emphatic position in the Greek text.

[16:20]  ²² tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[22:45]  ²⁵ tn Grk “how is he his son?”

[23:10]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:66]  ³¹ tn Grk “What do you think?”

[26:66]  ³² tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:66]  ³³ tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”

[26:68]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  ³⁵ tn Grk “Who is the one who hit you?”

[27:33]  ³⁷ tn Here καί (kai) has not been translated.

[27:33]  ³⁸ tn This is an Aramaic name; see John 19:17.

[27:33]  ³⁹ sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).