Matthew 9:17

9:17 And no one pours new wine into old wineskins; ¹  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ²  and both are preserved.”

Matthew 27:60

27:60 and placed it ³  in his own new tomb that he had cut in the rock. ⁴  Then he rolled a great stone across the entrance ⁵  of the tomb and went away.

Matthew 13:52

13:52 Then he said to them, “Therefore every expert in the law ⁶  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 26:29

26:29 I ⁷  tell you, from now on I will not drink of this fruit ⁸  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Matthew 26:28

26:28 for this is my blood, the blood ⁹  of the covenant, ¹⁰  that is poured out for many for the forgiveness of sins.

Matthew 9:16

9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse.

Matthew 19:28

19:28 Jesus ¹¹  said to them, “I tell you the truth: ¹²  In the age when all things are renewed, ¹³  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹⁴  the twelve tribes of Israel.

Matthew 28:1

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.

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁵  I am with you ¹⁶  always, to the end of the age.” ¹⁷ 

Matthew 2:22

2:22 But when he heard that Archelaus ¹⁸  was reigning over Judea in place of his father Herod, ¹⁹  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matthew 23:15

23:15 “Woe to you, experts in the law ²⁰  and you Pharisees, hypocrites! You cross land and sea to make one convert, ²¹  and when you get one, ²²  you make him twice as much a child of hell ²³  as yourselves!

[9:17]  ¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ² sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[27:60]  ³ tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

[27:60]  ⁴ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[27:60]  ⁵ tn Or “to the door,” “against the door.”

[13:52]  ⁵ 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].

[26:29]  ⁷ tn Here δέ (de) has not been translated.

[26:29]  ⁸ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[26:28]  ⁹ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ¹⁰ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[19:28]  ¹¹ tn Here δέ (de) has not been translated.

[19:28]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ¹³ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ¹⁴ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[28:20]  ¹³ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹⁴ 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]  ¹⁵ 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.

[2:22]  ¹⁵ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ¹⁶ sn See the note on King Herod in 2:1.

[23:15]  ¹⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ¹⁸ tn Or “one proselyte.”

[23:15]  ¹⁹ tn Grk “when he becomes [one].”

[23:15]  ²⁰ tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”