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 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ³ 

Matthew 6:6

6:6 But whenever you pray, go into your room, ⁴  close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. ⁵ 

Matthew 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matthew 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁶ 

Matthew 25:34-40

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ⁷  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁸  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁹  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ¹⁰  ‘I tell you the truth, ¹¹  just as you did it for one of the least of these brothers or sisters ¹²  of mine, you did it for me.’

Isaiah 3:10

3:10 Tell the innocent ¹³  it will go well with them, ¹⁴ 

for they will be rewarded for what they have done. ¹⁵ 

Luke 14:13-14

14:13 But when you host an elaborate meal, ¹⁶  invite the poor, the crippled, ¹⁷  the lame, and ¹⁸  the blind. ¹⁹  14:14 Then ²⁰  you will be blessed, ²¹  because they cannot repay you, for you will be repaid ²²  at the resurrection of the righteous.”

Luke 14:1

Healing Again on the Sabbath

14:1 Now ²³  one Sabbath when Jesus went to dine ²⁴  at the house of a leader ²⁵  of the Pharisees, ²⁶  they were watching ²⁷  him closely.

Colossians 1:17

1:17 He himself is before all things and all things are held together ²⁸  in him.

Colossians 1:2

1:2 to the saints, the faithful ²⁹  brothers and sisters ³⁰  in Christ, at Colossae. Grace and peace to you ³¹  from God our Father! ³² 

Colossians 1:6-7

1:6 that has come to you. Just as in the entire world this gospel ³³  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁴  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ³⁵  from Epaphras, our dear fellow slave ³⁶  – a ³⁷  faithful minister of Christ on our ³⁸  behalf –

Colossians 1:2

1:2 to the saints, the faithful ³⁹  brothers and sisters ⁴⁰  in Christ, at Colossae. Grace and peace to you ⁴¹  from God our Father! ⁴² 

Colossians 1:8

1:8 who also told us of your love in the Spirit.

[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.”

[6:4]  ³ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[6:6]  ⁴ sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[6:6]  ⁵ tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

[16:27]  ⁶ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[25:37]  ⁷ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁸ tn Here δέ (de) has not been translated.

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

[25:40]  ¹⁰ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[3:10]  ¹³ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ¹⁴ tn Heb “that it is good.”

[3:10]  ¹⁵ tn Heb “for the fruit of their deeds they will eat.”

[14:13]  ¹⁶ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ¹⁷ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ¹⁸ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹⁹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ²¹ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²² sn The passive verb will be repaid looks at God’s commendation.

[14:1]  ²³ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ²⁴ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²⁵ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²⁶ sn See the note on Pharisees in 5:17.

[14:1]  ²⁷ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[1:17]  ²⁸ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:2]  ²⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³¹ tn Or “Grace to you and peace.”

[1:2]  ³² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:6]  ³³ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁴ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ³⁵ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³⁶ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ³⁷ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ³⁸ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:2]  ³⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴¹ tn Or “Grace to you and peace.”

[1:2]  ⁴² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.