Matthew 6:19

Lasting Treasure

6:19 “Do not accumulate for yourselves treasures on earth, where moth ¹  and rust destroy and where thieves break in and steal.

Matthew 6:1

Pure-hearted Giving

6:1 “Be ²  careful not to display your righteousness merely to be seen by people. ³  Otherwise you have no reward with your Father in heaven.

Matthew 28:1-20

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord ⁴  descending from heaven came and rolled away the stone and sat on it. 28:3 His ⁵  appearance was like lightning, and his clothes were white as snow. 28:4 The ⁶  guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said ⁷  to the women, “Do not be afraid; I know ⁸  that you are looking for Jesus, who was crucified. ⁹  28:6 He is not here, for he has been raised, ¹⁰  just as he said. Come and see the place where he ¹¹  was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ¹²  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So ¹³  they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But ¹⁴  Jesus met them, saying, “Greetings!” They ¹⁵  came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

28:11 While ¹⁶  they were going, some ¹⁷  of the guard went into the city and told the chief priests everything that had happened. 28:12 After ¹⁸  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ¹⁹  while we were asleep.’ 28:14 If ²⁰  this matter is heard before the governor, ²¹  we will satisfy him ²²  and keep you out of trouble.” ²³  28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ²⁴ 

The Great Commission

28:16 So ²⁵  the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When ²⁶  they saw him, they worshiped him, ²⁷  but some doubted. ²⁸  28:18 Then Jesus came up and said to them, ²⁹  “All authority in heaven and on earth has been given to me. 28:19 Therefore go ³⁰  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³¹  28:20 teaching them to obey everything I have commanded you. And remember, ³²  I am with you ³³  always, to the end of the age.” ³⁴ 

Matthew 1:1-25

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ³⁵  of Jesus Christ, the son of David, the son of Abraham.

1:2 Abraham was the father ³⁶  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ³⁷ ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ³⁸  1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, ³⁹  Amon the father of Josiah, 1:11 and Josiah ⁴⁰  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

1:12 After ⁴¹  the deportation to Babylon, Jeconiah became the father of Shealtiel, ⁴²  Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom ⁴³  Jesus was born, who is called Christ. ⁴⁴ 

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ⁴⁵  fourteen generations.

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ⁴⁶  she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, ⁴⁷  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ⁴⁸  privately. 1:20 When he had contemplated this, an ⁴⁹  angel of the Lord ⁵⁰  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him ⁵¹  Jesus, ⁵²  because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him ⁵³  Emmanuel,” ⁵⁴  which means ⁵⁵  “God with us.” ⁵⁶  1:24 When Joseph awoke from sleep he did what the angel of the Lord ⁵⁷  told him. He took his wife, 1:25 but did not have marital relations ⁵⁸  with her until she gave birth to a son, whom he named ⁵⁹  Jesus.

[6:19]  ¹ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[6:1]  ² 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]  ³ tn Grk “before people in order to be seen by them.”

[28:2]  ³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[28:3]  ⁴ tn Here δέ (de) has not been translated.

[28:4]  ⁵ tn Here δέ (de) has not been translated.

[28:5]  ⁶ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ⁷ tn Grk “for I know.”

[28:5]  ⁸ sn See the note on crucified in 20:19.

[28:6]  ⁷ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ⁸ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[28:7]  ⁸ tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[28:8]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.

[28:9]  ¹⁰ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[28:9]  ¹¹ tn Here δέ (de) has not been translated.

[28:11]  ¹¹ tn Here δέ (de) has not been translated.

[28:11]  ¹² tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

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

[28:13]  ¹³ tn Grk “him.”

[28:14]  ¹⁴ tn Here καί (kai) has not been translated.

[28:14]  ¹⁵ tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).

[28:14]  ¹⁶ tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[28:14]  ¹⁷ tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”

[28:15]  ¹⁵ 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.

[28:16]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[28:17]  ¹⁷ tn Here καί (kai) has not been translated.

[28:17]  ¹⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ¹⁹ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.

[28:18]  ¹⁸ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[28:19]  ¹⁹ 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]  ²⁰ 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.

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

[28:20]  ²¹ 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]  ²² 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.

[1:1]  ²¹ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[1:2]  ²² tn Grk “fathered.”

[1:6]  ²³ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[1:7]  ²⁴ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.

[1:10]  ²⁵ tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.

[1:11]  ²⁶ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

[1:12]  ²⁷ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ²⁸ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

[1:16]  ²⁸ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:18]  ³⁰ tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).

[1:19]  ³¹ tn Grk “husband.” See following note for discussion.

[1:19]  ³² tn Or “send her away.”

[1:20]  ³² tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[1:20]  ³³ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:21]  ³³ tn Grk “you will call his name.”

[1:21]  ³⁴ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:23]  ³⁴ tn Grk “they will call his name.”

[1:23]  ³⁵ sn A quotation from Isa 7:14.

[1:23]  ³⁶ tn Grk “is translated.”

[1:23]  ³⁷ sn An allusion to Isa 8:8, 10 (LXX).

[1:24]  ³⁵ tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.

[1:25]  ³⁶ tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.

[1:25]  ³⁷ tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.