Matthew 5:42

5:42 Give to the one who asks you, ¹  and do not reject ²  the one who wants to borrow from you.

Matthew 7:7

Ask, Seek, Knock

7:7 “Ask ³  and it will be given to you; seek and you will find; knock and the door ⁴  will be opened for you.

Matthew 9:8

9:8 When ⁵  the crowd saw this, they were afraid ⁶  and honored God who had given such authority to men. ⁷ 

Matthew 10:8

10:8 Heal the sick, raise the dead, ⁸  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 14:11

14:11 His ⁹  head was brought on a platter and given to the girl, and she brought it to her mother.

Matthew 14:16

14:16 But he ¹⁰  replied, “They don’t need to go. You ¹¹  give them something to eat.”

Matthew 19:11

19:11 He ¹²  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matthew 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matthew 20:14

20:14 Take what is yours and go. I ¹³  want to give to this last man ¹⁴  the same as I gave to you.

Matthew 22:17

22:17 Tell us then, what do you think? Is it right ¹⁵  to pay taxes ¹⁶  to Caesar ¹⁷  or not?”

Matthew 24:24

24:24 For false messiahs ¹⁸  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matthew 25:28

25:28 Therefore take the talent from him and give it to the one who has ten. ¹⁹ 

Matthew 25:42

25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink.

Matthew 26:27

26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,

Matthew 27:34

27:34 and offered Jesus ²⁰  wine mixed with gall to drink. ²¹  But after tasting it, he would not drink it.

Matthew 28:12

28:12 After ²²  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers,

[5:42]  ¹ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[5:42]  ² tn Grk “do not turn away from.”

[7:7]  ³ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[7:7]  ⁴ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

[9:8]  ⁵ tn Here δέ (de) has not been translated.

[9:8]  ⁶ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ⁷ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[10:8]  ⁷ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[14:11]  ⁹ tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.

[14:16]  ¹¹ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[14:16]  ¹² tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[19:11]  ¹³ tn Here δέ (de) has not been translated.

[20:14]  ¹⁵ tn Here δέ (de) has not been translated.

[20:14]  ¹⁶ tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[22:17]  ¹⁷ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[22:17]  ¹⁸ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[22:17]  ¹⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[24:24]  ¹⁹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:28]  ²¹ tn Grk “the ten talents.”

[27:34]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[27:34]  ²⁴ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[28:12]  ²⁵ tn Here καί (kai) has not been translated.