Matthew 6:9

6:9 So pray this way: ¹ 

Our Father ²  in heaven, may your name be honored, ³ 

Matthew 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

Matthew 6:34

6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ⁴ 

Matthew 9:38

9:38 Therefore ask the Lord of the harvest ⁵  to send out ⁶  workers into his harvest.”

Matthew 12:26

12:26 So if ⁷  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matthew 13:40

13:40 As ⁸  the weeds are collected and burned with fire, so it will be at the end of the age.

Matthew 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ⁹ 

Matthew 18:26

18:26 Then the slave threw himself to the ground ¹⁰  before him, saying, ¹¹  ‘Be patient with me, and I will repay you everything.’

Matthew 18:29

18:29 Then his fellow slave threw himself down and begged him, ¹²  ‘Be patient with me, and I will repay you.’

Matthew 19:6

19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

Matthew 22:9

22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

Matthew 22:17

22:17 Tell us then, what do you think? Is it right ¹³  to pay taxes ¹⁴  to Caesar ¹⁵  or not?”

Matthew 22:21

22:21 They replied, ¹⁶  “Caesar’s.” He said to them, ¹⁷  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹⁸ 

Matthew 22:28

22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ¹⁹ 

Matthew 23:20

23:20 So whoever swears by the altar swears by it and by everything on it.

Matthew 25:28

25:28 Therefore take the talent from him and give it to the one who has ten. ²⁰ 

Matthew 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ²¹  They all said, “Crucify him!” ²² 

[6:9]  ¹ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ² sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ³ tn Grk “hallowed be your name.”

[6:34]  ⁴ tn Grk “Sufficient for the day is its evil.”

[9:38]  ⁷ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁸ tn Grk “to thrust out.”

[12:26]  ¹⁰ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[13:40]  ¹³ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[13:56]  ¹⁶ tn Grk “Where did he get these things?”

[18:26]  ¹⁹ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ²⁰ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[18:29]  ²² tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[22:17]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[22:21]  ²⁸ tn Grk “they said to him.”

[22:21]  ²⁹ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ³⁰ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:28]  ³¹ tn Grk “For all had her.”

[25:28]  ³⁴ tn Grk “the ten talents.”

[27:22]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  ³⁸ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”