Matthew 7:8

7:8 For everyone who asks ¹  receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

Matthew 27:25

27:25 In ²  reply all the people said, “Let his blood be on us and on our children!”

Matthew 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matthew 10:32

10:32 “Whoever, then, acknowledges ³  me before people, I will acknowledge ⁴  before my Father in heaven.

Matthew 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ⁵  the whole crowd stood on the shore.

Matthew 5:32

5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Matthew 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁶  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matthew 7:24

Hearing and Doing

7:24 “Everyone ⁷  who hears these words of mine and does them is like ⁸  a wise man ⁹  who built his house on rock.

Matthew 7:26

7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.

Matthew 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹⁰  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matthew 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ¹¹  and will inherit eternal life.

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ¹²  will be subjected to judgment. And whoever insults ¹³  a brother will be brought before ¹⁴  the council, ¹⁵  and whoever says ‘Fool’ ¹⁶  will be sent ¹⁷  to fiery hell. ¹⁸ 

[7:8]  ¹ sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

[27:25]  ² tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[10:32]  ³ tn Or “confesses.”

[10:32]  ⁴ tn Grk “I will acknowledge him also.”

[13:2]  ⁴ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[7:21]  ⁵ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[7:24]  ⁶ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ⁷ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ⁸ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[13:52]  ⁷ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[19:29]  ⁸ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[5:22]  ⁹ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ¹⁰ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ¹¹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹² tn Grk “the Sanhedrin.”

[5:22]  ¹³ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ¹⁴ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁵ tn Grk “the Gehenna of fire.”