Matius 4:17

4:17 From that time Jesus began to preach this message: ¹  “Repent, for the kingdom of heaven is near.”

Matius 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ²  a centurion ³  came to him asking for help: ⁴ 

Matius 8:14

Healings at Peter’s House

8:14 Now ⁵  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ⁶  sick with a fever.

Matius 8:27

8:27 And the men ⁷  were amazed and said, ⁸  “What sort of person is this? Even the winds and the sea obey him!” ⁹ 

Matius 9:34

9:34 But the Pharisees ¹⁰  said, “By the ruler ¹¹  of demons he casts out demons.” ¹² 

Matius 10:17

10:17 Beware ¹³  of people, because they will hand you over to councils ¹⁴  and flog ¹⁵  you in their synagogues. ¹⁶ 

Matius 10:34

Not Peace, but a Sword

10:34 “Do not think that I have come to bring ¹⁷  peace to the earth. I have not come to bring peace but a sword.

Matius 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matius 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ¹⁸  on the day of judgment than for you!”

Matius 12:26

12:26 So if ¹⁹  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matius 13:10-11

13:10 Then ²⁰  the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, ²¹  “You have been given ²²  the opportunity to know ²³  the secrets ²⁴  of the kingdom of heaven, but they have not.

Matius 13:40

13:40 As ²⁵  the weeds are collected and burned with fire, so it will be at the end of the age.

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ²⁶  “Lord, save me!”

Matius 15:6

15:6 he does not need to honor his father.’ ²⁷  You have nullified the word of God on account of your tradition.

Matius 16:2

16:2 He ²⁸  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Matius 18:29-30

18:29 Then his fellow slave threw himself down and begged him, ²⁹  ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Matius 19:7-8

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ³⁰  19:8 Jesus ³¹  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ³²  but from the beginning it was not this way.

Matius 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ³³ 

Matius 21:14

21:14 The blind and lame came to him in the temple courts, and he healed them.

Matius 21:26

21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.”

Matius 22:18

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

Matius 22:30

22:30 For in the resurrection they neither marry nor are given in marriage, but are like angels ³⁴  in heaven.

Matius 22:42

22:42 “What do you think about the Christ? ³⁵  Whose son is he?” They said, “The son of David.” ³⁶ 

Matius 23:8

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.

Matius 23:10

23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ³⁷ 

Matius 26:8

26:8 When ³⁸  the disciples saw this, they became indignant and said, “Why this waste?

Matius 27:25

27:25 In ³⁹  reply all the people said, “Let his blood be on us and on our children!”

Matius 27:37

27:37 Above ⁴⁰  his head they put the charge against him, ⁴¹  which read: ⁴²  “This is Jesus, the king of the Jews.”

Matius 27:63

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’

Matius 27:66

27:66 So ⁴³  they went with the soldiers ⁴⁴  of the guard and made the tomb secure by sealing the stone.

Matius 28:18

28:18 Then Jesus came up and said to them, ⁴⁵  “All authority in heaven and on earth has been given to me.

[4:17]  ¹ tn Grk “and to say.”

[8:5]  ² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ⁴ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[8:14]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ⁶ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[8:27]  ⁷ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ⁸ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ⁹ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:34]  ¹⁰ sn See the note on Pharisees in 3:7.

[9:34]  ¹¹ tn Or “prince.”

[9:34]  ¹² tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[10:17]  ¹³ tn Here δέ (de) has not been translated.

[10:17]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn See the note on synagogues in 4:23.

[10:34]  ¹⁷ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[11:24]  ¹⁸ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[12:26]  ¹⁹ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[13:10]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:11]  ²¹ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ²² tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ²³ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ²⁴ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[13:40]  ²⁵ tn Grk “Therefore as.” Here οὖν (oun) has not been translated.

[14:30]  ²⁶ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:6]  ²⁷ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[16:2]  ²⁸ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[18:29]  ²⁹ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[19:7]  ³⁰ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[19:8]  ³¹ 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]  ³² tn Grk “heart” (a collective singular).

[19:22]  ³³ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[22:30]  ³⁴ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

[22:30]  sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[22:42]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ³⁶ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[23:10]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[26:8]  ³⁸ tn Here δέ (de) has not been translated.

[27:25]  ³⁹ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[27:37]  ⁴⁰ tn Here καί (kai) has not been translated.

[27:37]  ⁴¹ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ⁴² tn Grk “was written.”

[27:66]  ⁴³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ⁴⁴ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.

[28:18]  ⁴⁵ 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.