Matius 2:8

2:8 He ¹  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matius 4:6

4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ ²  and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ³ 

Matius 4:24

4:24 So a report about him spread throughout Syria. People ⁴  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ⁵  paralytics, and those possessed by demons, ⁶  and he healed them.

Matius 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁷  but go, show yourself to a priest, and bring the offering ⁸  that Moses commanded, ⁹  as a testimony to them.” ¹⁰ 

Matius 8:20

8:20 Jesus said to him, “Foxes have dens, and the birds in the sky ¹¹  have nests, but the Son of Man has no place to lay his head.” ¹² 

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ¹³  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matius 9:2

9:2 Just then ¹⁴  some people ¹⁵  brought to him a paralytic lying on a stretcher. ¹⁶  When Jesus saw their ¹⁷  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ¹⁸ 

Matius 9:18

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Matius 12:4

12:4 how he entered the house of God and they ate ¹⁹  the sacred bread, ²⁰  which was against the law ²¹  for him or his companions to eat, but only for the priests? ²² 

Matius 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matius 14:2

14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.”

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ²³  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matius 15:30

15:30 Then ²⁴  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ²⁵  laid them at his feet, and he healed them.

Matius 16:17

16:17 And Jesus answered him, ²⁶  “You are blessed, Simon son of Jonah, because flesh and blood ²⁷  did not reveal this to you, but my Father in heaven!

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 ²⁸  the same way, the Son of Man will suffer at their hands.”

Matius 18:6

18:6 “But if anyone causes one of these little ones who believe in me to sin, ²⁹  it would be better for him to have a huge millstone ³⁰  hung around his neck and to be drowned in the open sea. ³¹ 

Matius 18:28

18:28 After ³²  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ³³  So ³⁴  he grabbed him by the throat and started to choke him, ³⁵  saying, ‘Pay back what you owe me!’ ³⁶ 

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ³⁷  to the poor, and you will have treasure ³⁸  in heaven. Then come, follow me.”

Matius 20:21-22

20:21 He said to her, “What do you want?” She replied, ³⁹  “Permit ⁴⁰  these two sons of mine to sit, one at your ⁴¹  right hand and one at your left, in your kingdom.” 20:22 Jesus ⁴²  answered, “You don’t know what you are asking! ⁴³  Are you able to drink the cup I am about to drink?” ⁴⁴  They said to him, “We are able.” ⁴⁵ 

Matius 21:16

21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ⁴⁶ 

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ⁴⁷  entered the temple courts, ⁴⁸  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ⁴⁹  are you doing these things, and who gave you this authority?”

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ⁵⁰  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 22:37

22:37 Jesus ⁵¹  said to him, “‘Love ⁵²  the Lord your God with all your heart, with all your soul, and with all your mind.’ ⁵³ 

Matius 24:3

Signs of the End of the Age

24:3 As ⁵⁴  he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things ⁵⁵  happen? And what will be the sign of your coming and of the end of the age?”

Matius 25:21

25:21 His master answered, ⁵⁶  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:23

25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:26

25:26 But his master answered, ⁵⁷  ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter?

Matius 26:18

26:18 He ⁵⁸  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matius 26:63-64

26:63 But Jesus was silent. The ⁵⁹  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ⁶⁰  the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ⁶¹  of the Power ⁶²  and coming on the clouds of heaven.” ⁶³ 

Matius 27:29

27:29 and after braiding ⁶⁴  a crown of thorns, ⁶⁵  they put it on his head. They ⁶⁶  put a staff ⁶⁷  in his right hand, and kneeling down before him, they mocked him: ⁶⁸  “Hail, king of the Jews!” ⁶⁹ 

[2:8]  ¹ tn Here καί (kai) has not been translated.

[4:6]  ² sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:6]  ³ sn A quotation from Ps 91:12.

[4:24]  ⁴ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ⁵ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ⁶ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[8:4]  ⁷ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ⁸ tn Grk “gift.”

[8:4]  ⁹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ¹⁰ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[8:20]  ¹¹ 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).

[8:20]  ¹² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[8:28]  ¹³ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[8:28]  sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[9:2]  ¹⁴ 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]  ¹⁵ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[12:4]  ¹⁹ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ²⁰ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ²¹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ²² sn See 1 Sam 21:1-6.

[14:15]  ²³ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[15:30]  ²⁴ tn Here καί (kai) has been translated as “Then.”

[15:30]  ²⁵ tn Here καί (kai) has not been translated.

[16:17]  ²⁶ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ²⁷ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[17:12]  ²⁸ tn Here καί (kai) has not been translated.

[18:6]  ²⁹ tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”

[18:6]  ³⁰ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.

[18:6]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[18:6]  ³¹ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

[18:28]  ³² tn Here δέ (de) has not been translated.

[18:28]  ³³ tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.

[18:28]  ³⁴ tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ³⁵ tn Grk “and he grabbed him and started choking him.”

[18:28]  ³⁶ tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ³⁷ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ³⁸ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[20:21]  ³⁹ tn Grk “said to him.”

[20:21]  ⁴⁰ tn Grk “Say that.”

[20:21]  ⁴¹ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[20:22]  ⁴² tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ⁴³ tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ⁴⁴ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ⁴⁵ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[21:16]  ⁴⁶ sn A quotation from Ps 8:2.

[21:23]  ⁴⁷ tn Grk “he.”

[21:23]  ⁴⁸ tn Grk “the temple.”

[21:23]  ⁴⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[21:25]  ⁵⁰ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[22:37]  ⁵¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[22:37]  ⁵² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[22:37]  ⁵³ sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[24:3]  ⁵⁴ tn Here δέ (de) has not been translated.

[24:3]  ⁵⁵ sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[25:21]  ⁵⁶ tn Grk “His master said to him.”

[25:26]  ⁵⁷ tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.

[26:18]  ⁵⁸ tn Here δέ (de) has not been translated.

[26:63]  ⁵⁹ tn Here καί (kai) has not been translated.

[26:63]  ⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[26:64]  ⁶¹ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ⁶² sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ⁶³ sn An allusion to Dan 7:13 (see also Matt 24:30).

[27:29]  ⁶⁴ tn Or “weaving.”

[27:29]  ⁶⁵ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ⁶⁶ tn Here καί (kai) has not been translated.

[27:29]  ⁶⁷ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁶⁸ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁶⁹ tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).