Matius 4:23

Jesus’ Healing Ministry

4:23 Jesus ¹  went throughout all of Galilee, teaching in their synagogues, ²  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 9:7

9:7 And he stood up and went home. ³ 

Matius 10:36

10:36 and a man’s enemies will be the members of his household. ⁴ 

Matius 12:9

12:9 Then ⁵  Jesus ⁶  left that place and entered their synagogue. ⁷ 

Matius 12:21

12:21 And in his name the Gentiles ⁸  will hope.” ⁹ 

Matius 13:14

13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ¹⁰  yet will never understand,

you will look closely ¹¹  yet will never comprehend.

Matius 13:17

13:17 For I tell you the truth, ¹²  many prophets and righteous people longed to see ¹³  what you see but did not see it, and to hear what you hear but did not hear it.

Matius 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ¹⁴  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 14:10

14:10 So ¹⁵  he sent and had John beheaded in the prison.

Matius 14:34

14:34 After they had crossed over, they came to land at Gennesaret. ¹⁶ 

Matius 15:30

15:30 Then ¹⁷  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ¹⁸  laid them at his feet, and he healed them.

Matius 15:35

15:35 After instructing the crowd to sit down on the ground,

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ¹⁹ 

Matius 19:15

19:15 And he placed his hands on them and went on his way. ²⁰ 

Matius 19:30

19:30 But many who are first will be last, and the last first.

Matius 22:38

22:38 This is the first and greatest ²¹  commandment.

Matius 26:16

26:16 From that time ²²  on, Judas ²³  began looking for an opportunity to betray him.

Matius 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ²⁴  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.

Matius 26:60

26:60 But they did not find anything, though many false witnesses came forward. Finally ²⁵  two came forward

Matius 27:28

27:28 They ²⁶  stripped him and put a scarlet robe ²⁷  around him,

Matius 28:17

28:17 When ²⁸  they saw him, they worshiped him, ²⁹  but some doubted. ³⁰ 

[4:23]  ¹ tn Grk “And he.”

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

[9:7]  ³ tn Grk “to his house.”

[10:36]  ⁴ tn Matt 10:35-36 are an allusion to Mic 7:6.

[12:9]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ⁷ sn See the note on synagogues in 4:23.

[12:21]  ⁸ tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[12:21]  ⁹ sn Verses 18-21 are a quotation from Isa 42:1-4.

[13:14]  ¹⁰ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ¹¹ tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[13:17]  ¹² tn Grk “truly (ἀμήν, amhn) I say to you.”

[13:17]  ¹³ sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[13:55]  ¹⁴ sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[14:10]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:34]  ¹⁶ sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).

[15:30]  ¹⁷ tn Here καί (kai) has been translated as “Then.”

[15:30]  ¹⁸ tn Here καί (kai) has not been translated.

[19:5]  ¹⁹ sn A quotation from Gen 2:24.

[19:15]  ²⁰ tn Grk “went from there.”

[22:38]  ²¹ tn Grk “the great and first.”

[26:16]  ²² tn Here καί (kai) has not been translated.

[26:16]  ²³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[26:47]  ²⁴ tn Grk “behold, Judas.” 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).

[26:60]  ²⁵ tn Here δέ (de) has not been translated.

[27:28]  ²⁶ tn Here καί (kai) has not been translated.

[27:28]  ²⁷ sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

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

[28:17]  ²⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ³⁰ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.