Matius 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

Matius 4:4

4:4 But he answered, ⁴  “It is written, ‘Man ⁵  does not live ⁶  by bread alone, but by every word that comes from the mouth of God.’” ⁷ 

Matius 4:10

4:10 Then Jesus said to him, “Go away, ⁸  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ⁹ 

Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ¹⁰  ‘Do not murder,’ ¹¹  and ‘whoever murders will be subjected to judgment.’

Matius 6:28

6:28 Why do you worry about clothing? Think about how the flowers ¹²  of the field grow; they do not work ¹³  or spin.

Matius 8:3

8:3 He stretched out his hand and touched ¹⁴  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ¹⁵  with Abraham, Isaac, and Jacob ¹⁶  in the kingdom of heaven,

Matius 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ¹⁷ 

Matius 8:26

8:26 But ¹⁸  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ¹⁹  the winds and the sea, ²⁰  and it was dead calm.

Matius 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.

Matius 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ²¹  “Do not go to Gentile regions ²²  and do not enter any Samaritan town. ²³ 

Matius 10:16

Persecution of Disciples

10:16 “I ²⁴  am sending you out like sheep surrounded by wolves, ²⁵  so be wise as serpents and innocent as doves.

Matius 10:29

10:29 Aren’t two sparrows sold for a penny? ²⁶  Yet not one of them falls to the ground apart from your Father’s will. ²⁷ 

Matius 10:41

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ²⁸  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Matius 12:2

12:2 But when the Pharisees ²⁹  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matius 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ³⁰  cast them ³¹  out? For this reason they will be your judges.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ³²  an unclean spirit ³³  goes out of a person, ³⁴  it passes through waterless places ³⁵  looking for rest but ³⁶  does not find it.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ³⁷  the whole crowd stood on the shore.

Matius 13:5

13:5 Other ³⁸  seeds fell on rocky ground ³⁹  where they did not have much soil. They sprang up quickly because the soil was not deep. ⁴⁰ 

Matius 13:8

13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty.

Matius 13:28

13:28 He said, ‘An enemy has done this.’ So ⁴¹  the slaves replied, ‘Do you want us to go and gather them?’

Matius 14:23

14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone.

Matius 14:28

14:28 Peter ⁴²  said to him, ⁴³  “Lord, if it is you, order me to come to you on the water.”

Matius 15:23

15:23 But he did not answer her a word. Then ⁴⁴  his disciples came and begged him, ⁴⁵  “Send her away, because she keeps on crying out after us.”

Matius 15:31

15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Matius 16:11

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!”

Matius 16:25

16:25 For whoever wants to save his life ⁴⁶  will lose it, ⁴⁷  but whoever loses his life for my sake will find it.

Matius 17:10

17:10 The disciples asked him, ⁴⁸  “Why then do the experts in the law ⁴⁹  say that Elijah must come first?”

Matius 17:19

17:19 Then the disciples came ⁵⁰  to Jesus privately and said, “Why couldn’t we cast it out?”

Matius 18:13

18:13 And if he finds it, I tell you the truth, ⁵¹  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 18:15

Restoring Christian Relationships

18:15 “If ⁵²  your brother ⁵³  sins, ⁵⁴  go and show him his fault ⁵⁵  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ⁵⁶  who sins against me? As many as seven times?”

Matius 18:32

18:32 Then his lord called the first slave ⁵⁷  and said to him, ‘Evil slave! I forgave you all that debt because you begged me!

Matius 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ⁵⁸ 

Matius 19:8

19:8 Jesus ⁵⁹  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ⁶⁰  but from the beginning it was not this way.

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ⁶¹  But the disciples scolded those who brought them. ⁶² 

Matius 19:18

19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony,

Matius 19:24

19:24 Again I say, ⁶³  it is easier for a camel ⁶⁴  to go through the eye of a needle ⁶⁵  than for a rich person to enter into the kingdom of God.”

Matius 20:6

20:6 And about five o’clock that afternoon ⁶⁶  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 20:15

20:15 Am I not ⁶⁷  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁶⁸ 

Matius 20:17

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ⁶⁹  he took the twelve ⁷⁰  aside privately and said to them on the way,

Matius 20:31

20:31 The ⁷¹  crowd scolded ⁷²  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ⁷³  Son of David!”

Matius 21:1-2

The Triumphal Entry

21:1 Now ⁷⁴  when they approached Jerusalem ⁷⁵  and came to Bethphage, ⁷⁶  at the Mount of Olives, ⁷⁷  Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. ⁷⁸  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matius 21:5

21:5 “Tell the people of Zion, ⁷⁹ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ⁸⁰ 

Matius 21:28

The Parable of the Two Sons

21:28 “What ⁸¹  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matius 21:30

21:30 The father ⁸²  went to the other son and said the same thing. This boy answered, ⁸³  ‘I will, sir,’ but did not go.

Matius 21:35

21:35 But the tenants seized his slaves, beat one, ⁸⁴  killed another, and stoned another.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁸⁵  because of my name. ⁸⁶ 

Matius 24:26

24:26 So then, if someone ⁸⁷  says to you, ‘Look, he is in the wilderness,’ ⁸⁸  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 24:50

24:50 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,

Matius 25:9

25:9 ‘No,’ they replied. ⁸⁹  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

Matius 25:22

25:22 The ⁹⁰  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’

Matius 25:29

25:29 For the one who has will be given more, ⁹¹  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ⁹² 

Matius 26:10

26:10 When ⁹³  Jesus learned of this, he said to them, “Why are you bothering this woman? She ⁹⁴  has done a good service for me.

Matius 26:13

26:13 I tell you the truth, ⁹⁵  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:34-36

26:34 Jesus said to him, “I tell you the truth, ⁹⁶  on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

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 26:40

26:40 Then he came to the disciples and found them sleeping. He ⁹⁷  said to Peter, “So, couldn’t you stay awake with me for one hour?

Matius 26:61

26:61 and declared, “This man ⁹⁸  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Matius 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ⁹⁹ 

Matius 27:55

27:55 Many ¹⁰⁰  women who had followed Jesus from Galilee and given him support ¹⁰¹  were also there, watching from a distance.

Matius 28:9

28:9 But ¹⁰²  Jesus met them, saying, “Greetings!” They ¹⁰³  came to him, held on to his feet and worshiped him.

Matius 28:18

28:18 Then Jesus came up and said to them, ¹⁰⁴  “All authority in heaven and on earth has been given to me.

[2:23]  ¹ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

[2:23]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:23]  ² tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

[2:23]  ³ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

[4:4]  ⁴ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁵ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁶ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁷ sn A quotation from Deut 8:3.

[4:10]  ⁸ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ⁹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[5:21]  ¹⁰ tn Grk “to the ancient ones.”

[5:21]  ¹¹ sn A quotation from Exod 20:13; Deut 5:17.

[6:28]  ¹² tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[6:28]  ¹³ tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

[8:3]  ¹⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[8:11]  ¹⁵ 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.

[8:11]  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.

[8:11]  ¹⁶ 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.

[8:16]  ¹⁷ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[8:26]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ¹⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ²⁰ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[10:5]  ²¹ tn Grk “instructing them, saying.”

[10:5]  ²² tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ²³ tn Grk “town [or city] of the Samaritans.”

[10:16]  ²⁴ tn Grk “Behold I.” 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).

[10:16]  ²⁵ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:29]  ²⁶ 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]  ²⁷ tn Or “to the ground without the knowledge and consent of your Father.”

[10:41]  ²⁸ tn Grk “And whoever.” Here καί (kai) has not been translated.

[12:2]  ²⁹ sn See the note on Pharisees in 3:7.

[12:27]  ³⁰ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ³¹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[12:43]  ³² tn Here δέ (de) has not been translated.

[12:43]  ³³ sn Unclean spirit refers to an evil spirit.

[12:43]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:2]  ³⁷ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:5]  ³⁸ tn Here and in vv. 7 and 8 δέ (de) has not been translated.

[13:5]  ³⁹ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[13:5]  ⁴⁰ tn Grk “it did not have enough depth of earth.”

[13:28]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[14:28]  ⁴² tn Here δέ (de) has not been translated.

[14:28]  ⁴³ tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:23]  ⁴⁴ tn Here καί (kai) has been translated as “Then.”

[15:23]  ⁴⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[16:25]  ⁴⁶ tn Or “soul” (throughout vv. 25-26).

[16:25]  ⁴⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[17:10]  ⁴⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[17:10]  ⁴⁹ tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

[17:19]  ⁵⁰ tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[18:13]  ⁵¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:15]  ⁵² tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ⁵³ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ⁵⁴ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ⁵⁵ tn Grk “go reprove him.”

[18:21]  ⁵⁶ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[18:32]  ⁵⁷ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[19:4]  ⁵⁸ sn A quotation from Gen 1:27; 5:2.

[19:8]  ⁵⁹ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ⁶⁰ tn Grk “heart” (a collective singular).

[19:13]  ⁶¹ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ⁶² tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[19:24]  ⁶³ tn Grk “I say to you.”

[19:24]  ⁶⁴ tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[19:24]  ⁶⁵ sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

[20:6]  ⁶⁶ tn Grk “about the eleventh hour.”

[20:15]  ⁶⁷ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ⁶⁸ tn Grk “Is your eye evil because I am good?”

[20:17]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ⁷⁰ 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.

[20:31]  ⁷¹ tn Here δέ (de) has not been translated.

[20:31]  ⁷² tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[20:31]  ⁷³ tc ‡ The majority of mss (C W ˹ 33 Ï and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (elehson Jhma", “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ˹³ 892 pc lat), the latter was considered original. However, the decision was by no means easy. NA²⁷ has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).

[21:1]  ⁷⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:1]  ⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:1]  ⁷⁶ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[21:1]  ⁷⁷ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[21:2]  ⁷⁸ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[21:5]  ⁷⁹ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ⁸⁰ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[21:28]  ⁸¹ tn Here δέ (de) has not been translated.

[21:30]  ⁸² tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁸³ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:35]  ⁸⁴ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[24:9]  ⁸⁵ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁸⁶ sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:26]  ⁸⁷ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ⁸⁸ tn Or “in the desert.”

[25:9]  ⁸⁹ tn Grk “The wise answered, saying, ‘No.’”

[25:22]  ⁹⁰ tn Here δέ (de) has not been translated.

[25:29]  ⁹¹ tn Grk “to everyone who has, he will be given more.”

[25:29]  sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

[25:29]  ⁹² sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

[26:10]  ⁹³ tn Here δέ (de) has not been translated.

[26:10]  ⁹⁴ tn Grk “For she.” Here γάρ (gar) has not been translated.

[26:13]  ⁹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:34]  ⁹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:40]  ⁹⁷ tn Here καί (kai) has not been translated.

[26:61]  ⁹⁸ tn Grk “This one.”

[26:75]  ⁹⁹ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[27:55]  ¹⁰⁰ tn Here δέ (de) has not been translated.

[27:55]  ¹⁰¹ tn Grk “and ministered to him.”

[27:55]  sn Cf. Luke 8:3.

[28:9]  ¹⁰² tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).

[28:9]  ¹⁰³ tn Here δέ (de) has not been translated.

[28:18]  ¹⁰⁴ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.