Discovery BoxMatthew 2:2 
Context2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose 1 and have come to worship him.”
Matthew 5:24
Context5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.
Matthew 8:8
Context8:8 But the centurion replied, 2 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed.
Matthew 8:11
Context8:11 I tell you, many will come from the east and west to share the banquet 3 with Abraham, Isaac, and Jacob 4 in the kingdom of heaven,
Matthew 9:13
Context9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 5 For I did not come to call the righteous, but sinners.”
Matthew 10:13
Context10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 6
Matthew 10:35
Context10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,
Matthew 13:49
Context13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous
Matthew 19:14
Context19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 7
Matthew 20:28
Context20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 8 for many.”
Matthew 21:38
Context21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’
Matthew 24:6
Context24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 9
Matthew 24:14
Context24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 10 and then the end will come.
Matthew 24:44
Context24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 11
Matthew 24:50
Context24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,
Matthew 27:40
Context27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 12 If you are God’s Son, come down 13 from the cross!”
Matthew 28:6
Context28:6 He is not here, for he has been raised, 14 just as he said. Come and see the place where he 15 was lying.
1 tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).
2 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
3 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
4 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
5 sn A quotation from Hos 6:6 (see also Matt 12:7).
6 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
7 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
8 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
9 tn Grk “it is not yet the end.”
10 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
11 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
12 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
13 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
14 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.
15 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 Ë1,13 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.
