Matius 1:21

1:21 She will give birth to a son and you will name him ¹  Jesus, ²  because he will save his people from their sins.”

Matius 2:4

2:4 After assembling all the chief priests and experts in the law, ³  he asked them where the Christ ⁴  was to be born.

Matius 2:7

2:7 Then Herod ⁵  privately summoned the wise men and determined from them when the star had appeared.

Matius 2:11-13

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ⁶  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ⁷  and myrrh. ⁸  2:12 After being warned in a dream not to return to Herod, ⁹  they went back by another route to their own country.

The Escape to Egypt

2:13 After they had gone, an ¹⁰  angel of the Lord ¹¹  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ¹²  is going to look for the child to kill him.”

Matius 3:6

3:6 and he was baptizing them ¹³  in the Jordan River as they confessed their sins.

Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹⁴ 

Matius 4:21-23

4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ¹⁵  with Zebedee their father, mending their nets. Then ¹⁶  he called them. 4:22 They ¹⁷  immediately left the boat and their father and followed him.

Jesus’ Healing Ministry

4:23 Jesus ¹⁸  went throughout all of Galilee, teaching in their synagogues, ¹⁹  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 5:3

5:3 “Blessed ²⁰  are the poor in spirit, ²¹  for the kingdom of heaven belongs ²²  to them.

Matius 5:10

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

Matius 6:2

6:2 Thus whenever you do charitable giving, ²³  do not blow a trumpet before you, as the hypocrites do in synagogues ²⁴  and on streets so that people will praise them. I tell you the truth, ²⁵  they have their reward.

Matius 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ²⁶  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matius 6:7

6:7 When ²⁷  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 6:14-16

6:14 “For if you forgive others ²⁸  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Proper Fasting

6:16 “When ²⁹  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ³⁰  so that people will see them fasting. I tell you the truth, ³¹  they have their reward.

Matius 6:26

6:26 Look at the birds in the sky: ³²  They do not sow, or reap, or gather into barns, yet your heavenly Father feeds ³³  them. Aren’t you more valuable ³⁴  than they are?

Matius 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ³⁵ 

Matius 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ³⁶  from thorns or figs from thistles, are they? ³⁷ 

Matius 7:20

7:20 So then, you will recognize them by their fruit.

Matius 7:29

7:29 because he taught them like one who had authority, ³⁸  not like their experts in the law. ³⁹ 

Matius 8:30

8:30 A ⁴⁰  large herd of pigs was feeding some distance from them.

Matius 8:34

8:34 Then ⁴¹  the entire town ⁴²  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matius 9:2

9:2 Just then ⁴³  some people ⁴⁴  brought to him a paralytic lying on a stretcher. ⁴⁵  When Jesus saw their ⁴⁶  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁴⁷ 

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 9:15

9:15 Jesus said to them, “The wedding guests ⁴⁸  cannot mourn while the bridegroom ⁴⁹  is with them, can they? But the days ⁵⁰  are coming when the bridegroom will be taken from them, ⁵¹  and then they will fast.

Matius 9:29-30

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matius 9:32

9:32 As ⁵²  they were going away, ⁵³  a man who could not talk and was demon-possessed was brought to him.

Matius 9:35-36

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ⁵⁴  and villages, teaching in their synagogues, ⁵⁵  preaching the good news of the kingdom, and healing every kind of disease and sickness. ⁵⁶  9:36 When ⁵⁷  he saw the crowds, he had compassion on them because they were bewildered and helpless, ⁵⁸  like sheep without a shepherd.

Matius 10:17

10:17 Beware ⁵⁹  of people, because they will hand you over to councils ⁶⁰  and flog ⁶¹  you in their synagogues. ⁶² 

Matius 10:29

10:29 Aren’t two sparrows sold for a penny? ⁶³  Yet not one of them falls to the ground apart from your Father’s will. ⁶⁴ 

Matius 11:1

11:1 When ⁶⁵  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matius 12:9

12:9 Then ⁶⁶  Jesus ⁶⁷  left that place and entered their synagogue. ⁶⁸ 

Matius 12:25

12:25 Now when Jesus ⁶⁹  realized what they were thinking, he said to them, ⁷⁰  “Every kingdom divided against itself is destroyed, ⁷¹  and no town or house divided against itself will stand.

Matius 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ⁷² 

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ⁷³  The one who has ears had better listen! ⁷⁴ 

Matius 13:54

13:54 Then ⁷⁵  he came to his hometown ⁷⁶  and began to teach the people ⁷⁷  in their synagogue. ⁷⁸  They ⁷⁹  were astonished and said, “Where did this man get such wisdom and miraculous powers?

Matius 13:58

13:58 And he did not do many miracles there because of their unbelief.

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 14:32

14:32 When they went up into the boat, the wind ceased.

Matius 15:8

15:8 ‘This people honors me with their lips,

but their heart ⁸⁰  is far from me,

Matius 15:27

15:27 “Yes, Lord,” she replied, ⁸¹  “but even the dogs eat the crumbs that fall from their masters’ table.”

Matius 17:2

17:2 And he was transfigured before them. ⁸²  His ⁸³  face shone like the sun, and his clothes became white as light.

Matius 17:6-9

17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ⁸⁴  17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.” 17:8 When ⁸⁵  they looked up, all they saw was Jesus alone.

17:9 As they were coming down from the mountain, Jesus commanded them, ⁸⁶  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ⁸⁷  the same way, the Son of Man will suffer at their hands.”

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ⁸⁸  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ⁸⁹ 

Matius 17:24-25

The Temple Tax

17:24 After ⁹⁰  they arrived in Capernaum, ⁹¹  the collectors of the temple tax ⁹²  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?” 17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ⁹³  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ⁹⁴  or from foreigners?”

Matius 18:2

18:2 He called a child, had him stand among them,

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 18:12

18:12 What do you think? If someone ⁹⁵  owns a hundred ⁹⁶  sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? ⁹⁷ 

Matius 18:17

18:17 If ⁹⁸  he refuses to listen to them, tell it to the church. If ⁹⁹  he refuses to listen to the church, treat him like ¹⁰⁰  a Gentile ¹⁰¹  or a tax collector. ¹⁰² 

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 20:13

20:13 And the landowner ¹⁰³  replied to one of them, ¹⁰⁴  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ¹⁰⁵ 

Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matius 20:29

Two Blind Men Healed

20:29 As they were leaving Jericho, ¹⁰⁶  a large crowd followed them.

Matius 20:34

20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.

Matius 21:3

21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ ¹⁰⁷  and he will send them at once.”

Matius 21:7

21:7 They brought the donkey and the colt and placed their cloaks ¹⁰⁸  on them, and he sat on them.

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 21:45

21:45 When ¹⁰⁹  the chief priests and the Pharisees ¹¹⁰  heard his parables, they realized that he was speaking about them.

Matius 22:7

22:7 The ¹¹¹  king was furious! He sent his soldiers, and they put those murderers to death ¹¹²  and set their city ¹¹³  on fire.

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ¹¹⁴  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹¹⁵  You do not court anyone’s favor because you show no partiality. ¹¹⁶ 

Matius 22:18

22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me?

Matius 22:35

22:35 And one of them, an expert in religious law, ¹¹⁷  asked him a question to test ¹¹⁸  him:

Matius 23:3-5

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ¹¹⁹  23:4 They ¹²⁰  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They ¹²¹  do all their deeds to be seen by people, for they make their phylacteries ¹²²  wide and their tassels ¹²³  long.

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ¹²⁴  we would not have participated with them in shedding the blood of the prophets.’

Matius 23:34

23:34 “For this reason I ¹²⁵  am sending you prophets and wise men and experts in the law, ¹²⁶  some of whom you will kill and crucify, ¹²⁷  and some you will flog ¹²⁸  in your synagogues ¹²⁹  and pursue from town to town,

Matius 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ¹³⁰  to the other.

Matius 25:2-3

25:2 Five ¹³¹  of the virgins ¹³²  were foolish, and five were wise. 25:3 When ¹³³  the foolish ones took their lamps, they did not take extra ¹³⁴  olive oil ¹³⁵  with them.

Matius 25:10

25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ¹³⁶  the door was shut.

Matius 25:19

25:19 After ¹³⁷  a long time, the master of those slaves came and settled his accounts with them.

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ¹³⁸  one of you will betray me.” ¹³⁹ 

Matius 26:26

The Lord’s Supper

26:26 While ¹⁴⁰  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”

Matius 26:36

Gethsemane

26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.”

Matius 26:43

26:43 He came again and found them sleeping; they could not keep their eyes open. ¹⁴¹ 

Matius 26:73

26:73 After ¹⁴²  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ¹⁴³  gives you away!”

Matius 27:7

27:7 After ¹⁴⁴  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ¹⁴⁵  Barabbas or Jesus who is called the Christ?” ¹⁴⁶ 

Matius 27:39

27:39 Those ¹⁴⁷  who passed by defamed him, shaking their heads

Matius 27:48

27:48 Immediately ¹⁴⁸  one of them ran and got a sponge, filled it with sour wine, ¹⁴⁹  put it on a stick, ¹⁵⁰  and gave it to him to drink.

Matius 28:11

The Guards’ Report

28:11 While ¹⁵¹  they were going, some ¹⁵²  of the guard went into the city and told the chief priests everything that had happened.

[1:21]  ¹ tn Grk “you will call his name.”

[1:21]  ² sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[2:4]  ³ tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[2:7]  ⁵ sn See the note on King Herod in 2:1.

[2:11]  ⁶ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ⁷ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁸ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[2:12]  ⁹ sn See the note on King Herod in 2:1.

[2:13]  ¹⁰ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ¹¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ¹² sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[3:6]  ¹³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[4:8]  ¹⁴ tn Grk “glory.”

[4:21]  ¹⁵ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:22]  ¹⁷ tn Here δέ (de) has not been translated.

[4:23]  ¹⁸ tn Grk “And he.”

[4:23]  ¹⁹ 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).

[5:3]  ²⁰ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ²¹ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ²² sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[6:2]  ²³ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ²⁴ sn See the note on synagogues in 4:23.

[6:2]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:5]  ²⁶ sn See the note on synagogues in 4:23.

[6:7]  ²⁷ tn Here δέ (de) has not been translated.

[6:14]  ²⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[6:16]  ²⁹ tn Here δέ (de) has not been translated.

[6:16]  ³⁰ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

[6:16]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:26]  ³² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[6:26]  ³³ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[6:26]  ³⁴ tn Grk “of more value.”

[7:6]  ³⁵ tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[7:16]  ³⁶ tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ³⁷ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[7:29]  ³⁸ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ³⁹ tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[8:30]  ⁴⁰ tn Here δέ (de) has not been translated.

[8:34]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:34]  ⁴² tn Or “city.”

[9:2]  ⁴³ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ⁴⁴ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ⁴⁵ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ⁴⁶ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁴⁷ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[9:15]  ⁴⁸ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).

[9:15]  ⁴⁹ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[9:15]  ⁵⁰ tn Grk “days.”

[9:15]  ⁵¹ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.

[9:32]  ⁵² tn Here δέ (de) has not been translated.

[9:32]  ⁵³ tn Grk “away, behold, they brought a man to him.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:35]  ⁵⁴ tn Or “cities.”

[9:35]  ⁵⁵ sn See the note on synagogues in 4:23.

[9:35]  ⁵⁶ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[9:36]  ⁵⁷ tn Here δέ (de) has not been translated.

[9:36]  ⁵⁸ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[10:17]  ⁵⁹ tn Here δέ (de) has not been translated.

[10:17]  ⁶⁰ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[10:17]  ⁶¹ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[10:17]  ⁶² sn See the note on synagogues in 4:23.

[10:29]  ⁶³ sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[10:29]  ⁶⁴ tn Or “to the ground without the knowledge and consent of your Father.”

[11:1]  ⁶⁵ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[12:9]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ⁶⁸ sn See the note on synagogues in 4:23.

[12:25]  ⁶⁹ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ⁷⁰ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ⁷¹ tn Or “is left in ruins.”

[13:15]  ⁷² sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[13:43]  ⁷³ sn An allusion to Dan 12:3.

[13:43]  ⁷⁴ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[13:54]  ⁷⁵ tn Here καί (kai) has been translated as “Then.”

[13:54]  ⁷⁶ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[13:54]  ⁷⁷ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[13:54]  ⁷⁸ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[13:54]  ⁷⁹ tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.

[15:8]  ⁸⁰ tn The term “heart” is a collective singular in the Greek text.

[15:27]  ⁸¹ tn Grk “she said.”

[17:2]  ⁸² sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ⁸³ tn Here καί (kai) has not been translated.

[17:6]  ⁸⁴ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[17:8]  ⁸⁵ tn Here δέ (de) has not been translated.

[17:9]  ⁸⁶ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[17:12]  ⁸⁷ tn Here καί (kai) has not been translated.

[17:22]  ⁸⁸ tn Here δέ (de) has not been translated.

[17:22]  ⁸⁹ 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]  ⁹⁰ tn Here δέ (de) has not been translated.

[17:24]  ⁹¹ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ⁹² 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).

[17:25]  ⁹³ tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ⁹⁴ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[18:12]  ⁹⁵ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ⁹⁶ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[18:12]  ⁹⁷ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[18:17]  ⁹⁸ tn Here δέ (de) has not been translated.

[18:17]  ⁹⁹ tn Here δέ (de) has not been translated.

[18:17]  ¹⁰⁰ tn Grk “let him be to you as.”

[18:17]  ¹⁰¹ tn Or “a pagan.”

[18:17]  ¹⁰² sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[20:13]  ¹⁰³ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ¹⁰⁴ tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[20:13]  ¹⁰⁵ tn Grk “for a denarius a day.”

[20:29]  ¹⁰⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[21:3]  ¹⁰⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[21:7]  ¹⁰⁸ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[21:45]  ¹⁰⁹ tn Here καί (kai) has not been translated.

[21:45]  ¹¹⁰ sn See the note on Pharisees in 3:7.

[22:7]  ¹¹¹ tn Here δέ (de) has not been translated.

[22:7]  ¹¹² tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ¹¹³ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[22:16]  ¹¹⁴ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ¹¹⁵ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ¹¹⁶ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

[22:35]  ¹¹⁷ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.

[22:35]  ¹¹⁸ tn Grk “testing.” The participle, however, is telic in force.

[23:3]  ¹¹⁹ tn Grk “for they say and do not do.”

[23:4]  ¹²⁰ tn Here δέ (de) has not been translated.

[23:5]  ¹²¹ tn Here δέ (de) has not been translated.

[23:5]  ¹²² sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ¹²³ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:5]  sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

[23:30]  ¹²⁴ tn Grk “fathers” (so also in v. 32).

[23:34]  ¹²⁵ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ¹²⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹²⁷ sn See the note on crucified in 20:19.

[23:34]  ¹²⁸ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ¹²⁹ sn See the note on synagogues in 4:23.

[24:31]  ¹³⁰ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[25:2]  ¹³¹ tn Here δέ (de) has not been translated.

[25:2]  ¹³² tn Grk “Five of them.”

[25:3]  ¹³³ tn Grk “For when.” Here γάρ (gar) has not been translated.

[25:3]  ¹³⁴ tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.

[25:3]  ¹³⁵ tn On the use of olive oil in lamps, see L&N 6.202.

[25:10]  ¹³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[25:19]  ¹³⁷ tn Here δέ (de) has not been translated.

[26:21]  ¹³⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ¹³⁹ tn Or “will hand me over.”

[26:26]  ¹⁴⁰ tn Here δέ (de) has not been translated.

[26:43]  ¹⁴¹ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[26:73]  ¹⁴² tn Here δέ (de) has not been translated.

[26:73]  ¹⁴³ tn Grk “your speech.”

[27:7]  ¹⁴⁴ tn Here δέ (de) has not been translated.

[27:17]  ¹⁴⁵ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ¹⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:17]  sn See the note on Christ in 1:16.

[27:39]  ¹⁴⁷ tn Here δέ (de) has not been translated.

[27:48]  ¹⁴⁸ tn Here καί (kai) has not been translated.

[27:48]  ¹⁴⁹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[27:48]  ¹⁵⁰ tn Grk “a reed.”

[28:11]  ¹⁵¹ tn Here δέ (de) has not been translated.

[28:11]  ¹⁵² tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).