Matius 1:18

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ¹  she was found to be pregnant through the Holy Spirit.

Matius 4:23

Jesus’ Healing Ministry

4:23 Jesus ²  went throughout all of Galilee, teaching in their synagogues, ³  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 9:10

9:10 As ⁴  Jesus ⁵  was having a meal ⁶  in Matthew’s ⁷  house, many tax collectors ⁸  and sinners came and ate with Jesus and his disciples.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ⁹  an unclean spirit ¹⁰  goes out of a person, ¹¹  it passes through waterless places ¹²  looking for rest but ¹³  does not find it.

Matius 14:35

14:35 When the people ¹⁴  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ¹⁵  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ¹⁶ 

Matius 17:24

The Temple Tax

17:24 After ¹⁷  they arrived in Capernaum, ¹⁸  the collectors of the temple tax ¹⁹  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 20:17

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ²⁰  he took the twelve ²¹  aside privately and said to them on the way,

Matius 22:46

22:46 No one ²²  was able to answer him a word, and from that day on no one dared to question him any longer.

Matius 26:17

The Passover

26:17 Now on the first day of the feast of ²³  Unleavened Bread the disciples came to Jesus and said, ²⁴  “Where do you want us to prepare for you to eat the Passover?” ²⁵ 

Matius 27:11

Jesus and Pilate

27:11 Then ²⁶  Jesus stood before the governor, and the governor asked him, ²⁷  “Are you the king ²⁸  of the Jews?” Jesus ²⁹  said, “You say so.” ³⁰ 

Matius 27:57

Jesus’ Burial

27:57 Now ³¹  when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. ³² 

[1:18]  ¹ tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).

[4:23]  ² tn Grk “And he.”

[4:23]  ³ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[9:10]  ⁴ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ⁶ tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 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.

[9:10]  ⁷ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ⁸ sn See the note on tax collectors in 5:46.

[12:43]  ⁹ tn Here δέ (de) has not been translated.

[12:43]  ¹⁰ sn Unclean spirit refers to an evil spirit.

[12:43]  ¹¹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ¹² sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[14:35]  ¹⁴ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[17:22]  ¹⁵ tn Here δέ (de) has not been translated.

[17:22]  ¹⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[17:24]  ¹⁷ tn Here δέ (de) has not been translated.

[17:24]  ¹⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ¹⁹ tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.

[17:24]  sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).

[20:17]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ²¹ tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë^1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA²⁷ puts the word in brackets to show doubts about its authenticity.

[22:46]  ²² tn Here καί (kai) has not been translated.

[26:17]  ²³ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ²⁴ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ²⁵ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[27:11]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ²⁷ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ²⁸ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[27:11]  ²⁹ tn Here δέ (de) has not been translated.

[27:11]  ³⁰ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

[27:57]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[27:57]  ³² sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.