Matthew 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ¹ 

Matthew 6:6

6:6 But whenever you pray, go into your room, ²  close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. ³ 

Matthew 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ⁴  do the same, don’t they?

Matthew 10:41-42

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ⁵  receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ⁶  he will never lose his reward.”

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. ⁷ 

Matthew 25:40

25:40 And the king will answer them, ⁸  ‘I tell you the truth, ⁹  just as you did it for one of the least of these brothers or sisters ¹⁰  of mine, you did it for me.’

Matthew 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Colossians 1:17-18

1:17 He himself is before all things and all things are held together ¹¹  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹²  from among the dead, so that he himself may become first in all things. ¹³ 

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Hebrews 11:26

11:26 He regarded abuse suffered for Christ ¹⁴  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ¹⁵  the reward.

Hebrews 11:2

11:2 For by it the people of old ¹⁶  received God’s commendation. ¹⁷ 

Hebrews 1:8

1:8 but of ¹⁸  the Son he says, ¹⁹ 

“Your throne, O God, is forever and ever, ²⁰ 

and a righteous scepter ²¹  is the scepter of your kingdom.

[6:4]  ¹ 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]  ² 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]  ³ tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

[5:46]  ⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[10:41]  ⁵ tn Grk “And whoever.” Here καί (kai) has not been translated.

[10:42]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:27]  ⁷ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[25:40]  ⁸ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹⁰ 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.

[1:17]  ¹¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ¹² tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹³ tn Grk “in order that he may become in all things, himself, first.”

[11:26]  ¹⁴ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ¹⁵ tn Grk “he was looking away to.”

[11:2]  ¹⁶ tn Or “the elders,” “the ancients.”

[11:2]  ¹⁷ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[1:8]  ¹⁸ tn Or “to.”

[1:8]  ¹⁹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ²⁰ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ²¹ tn Grk “the righteous scepter,” but used generically.