Matius 1:18

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ¹  she was found to be pregnant through the Holy Spirit.

Matius 2:1

The Visit of the Wise Men

2:1 After Jesus was born in Bethlehem ²  in Judea, in the time ³  of King Herod, ⁴  wise men ⁵  from the East came to Jerusalem ⁶ 

Matius 2:4

2:4 After assembling all the chief priests and experts in the law, ⁷  he asked them where the Christ ⁸  was to be born.

Matius 2:7-9

2:7 Then Herod ⁹  privately summoned the wise men and determined from them when the star had appeared. 2:8 He ¹⁰  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.” 2:9 After listening to the king they left, and once again ¹¹  the star they saw when it rose ¹²  led them until it stopped above the place where the child was.

Matius 3:16

3:16 After ¹³  Jesus was baptized, just as he was coming up out of the water, the ¹⁴  heavens ¹⁵  opened ¹⁶  and he saw the Spirit of God descending like a dove ¹⁷  and coming on him.

Matius 6:7

6:7 When ¹⁸  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 8:10

8:10 When ¹⁹  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ²⁰  I have not found such faith in anyone in Israel!

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. ²¹ 

Matius 8:34

8:34 Then ²²  the entire town ²³  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Matius 9:10-11

9:10 As ²⁴  Jesus ²⁵  was having a meal ²⁶  in Matthew’s ²⁷  house, many tax collectors ²⁸  and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees ²⁹  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ³⁰ 

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ³¹  And the woman was healed ³²  from that hour.

Matius 9:28

9:28 When ³³  he went into the house, the blind men came to him. Jesus ³⁴  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 9:36

9:36 When ³⁵  he saw the crowds, he had compassion on them because they were bewildered and helpless, ³⁶  like sheep without a shepherd.

Matius 10:19

10:19 Whenever ³⁷  they hand you over for trial, do not worry about how to speak or what to say, ³⁸  for what you should say will be given to you at that time. ³⁹ 

Matius 10:23

10:23 Whenever ⁴⁰  they persecute you in one place, ⁴¹  flee to another. I tell you the truth, ⁴²  you will not finish going through all the towns ⁴³  of Israel before the Son of Man comes.

Matius 11:1

11:1 When ⁴⁴  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matius 12:2-3

12:2 But when the Pharisees ⁴⁵  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He ⁴⁶  said to them, “Haven’t you read what David did when he and his companions were hungry –

Matius 12:24

12:24 But when the Pharisees ⁴⁷  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁴⁸  the ruler ⁴⁹  of demons!”

Matius 12:43-44

The Return of the Unclean Spirit

12:43 “When ⁵⁰  an unclean spirit ⁵¹  goes out of a person, ⁵²  it passes through waterless places ⁵³  looking for rest but ⁵⁴  does not find it. 12:44 Then it says, ‘I will return to the home I left.’ ⁵⁵  When it returns, ⁵⁶  it finds the house ⁵⁷  empty, swept clean, and put in order. ⁵⁸ 

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ⁵⁹  comes and snatches what was sown in his heart; ⁶⁰  this is the seed sown along the path.

Matius 13:32

13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, ⁶¹  so that the wild birds ⁶²  come and nest in its branches.” ⁶³ 

Matius 13:48

13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.

Matius 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ⁶⁴  heard this saying they were offended?”

Matius 15:36

15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ⁶⁵ 

Matius 16:3

16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ⁶⁶  You know how to judge correctly the appearance of the sky, ⁶⁷  but you cannot evaluate the signs of the times.

Matius 17:24

The Temple Tax

17:24 After ⁶⁸  they arrived in Capernaum, ⁶⁹  the collectors of the temple tax ⁷⁰  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 19:1

Questions About Divorce

19:1 Now when ⁷¹  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ⁷² 

Matius 20:6

20:6 And about five o’clock that afternoon ⁷³  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 20:8

20:8 When ⁷⁴  it was evening ⁷⁵  the owner of the vineyard said to his manager, ‘Call the workers and give the pay ⁷⁶  starting with the last hired until the first.’

Matius 20:10

20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage.

Matius 20:30

20:30 Two ⁷⁷  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ⁷⁸  “Have mercy ⁷⁹  on us, Lord, Son of David!” ⁸⁰ 

Matius 21:1

The Triumphal Entry

21:1 Now ⁸¹  when they approached Jerusalem ⁸²  and came to Bethphage, ⁸³  at the Mount of Olives, ⁸⁴  Jesus sent two disciples,

Matius 21:38

21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’

Matius 22:11

22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes.

Matius 23:3

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. ⁸⁵ 

Matius 24:1

The Destruction of the Temple

24:1 Now ⁸⁶  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁸⁷ 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁸⁸  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 25:27

25:27 Then you should have deposited my money with the bankers, ⁸⁹  and on my return I would have received my money back with interest! ⁹⁰ 

Matius 25:31

The Judgment

25:31 “When ⁹¹  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 25:35

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

Matius 26:29

26:29 I ⁹²  tell you, from now on I will not drink of this fruit ⁹³  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Matius 26:71

26:71 When ⁹⁴  he went out to the gateway, another slave girl ⁹⁵  saw him and said to the people there, “This man was with Jesus the Nazarene.”

Matius 27:3

Judas’ Suicide

27:3 Now when ⁹⁶  Judas, who had betrayed him, saw that Jesus ⁹⁷  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ⁹⁸  Barabbas or Jesus who is called the Christ?” ⁹⁹ 

Matius 27:31-32

27:31 When ¹⁰⁰  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ¹⁰¹  they led him away to crucify him.

The Crucifixion

27:32 As ¹⁰²  they were going out, they found a man from Cyrene named Simon, whom they forced ¹⁰³  to carry his cross. ¹⁰⁴ 

Matius 27:60

27:60 and placed it ¹⁰⁵  in his own new tomb that he had cut in the rock. ¹⁰⁶  Then he rolled a great stone across the entrance ¹⁰⁷  of the tomb and went away.

[1:18]  ¹ tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).

[2:1]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:1]  ³ tn Grk “in the days.”

[2:1]  ⁴ sn King Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[2:1]  ⁵ sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).

[2:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:4]  ⁷ 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]  ⁸ 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]  ⁹ sn See the note on King Herod in 2:1.

[2:8]  ¹⁰ tn Here καί (kai) has not been translated.

[2:9]  ¹¹ tn Grk “and behold the star.”

[2:9]  ¹² tn See the note on the word “rose” in 2:2.

[3:16]  ¹³ tn Here δέ (de) has not been translated.

[3:16]  ¹⁴ tn Grk “behold the heavens.” 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).

[3:16]  ¹⁵ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ¹⁶ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ¹⁷ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[6:7]  ¹⁸ tn Here δέ (de) has not been translated.

[8:10]  ¹⁹ tn Here δέ (de) has not been translated.

[8:10]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:16]  ²¹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[8:34]  ²² 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]  ²³ tn Or “city.”

[9:10]  ²⁴ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ²⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ²⁶ tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 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.

[9:10]  ²⁷ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ²⁸ sn See the note on tax collectors in 5:46.

[9:11]  ²⁹ sn See the note on Pharisees in 3:7.

[9:11]  ³⁰ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[9:22]  ³¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ³² tn Grk “saved.”

[9:28]  ³³ tn Here δέ (de) has not been translated.

[9:28]  ³⁴ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[9:36]  ³⁵ tn Here δέ (de) has not been translated.

[9:36]  ³⁶ 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.

[10:19]  ³⁷ tn Here δέ (de) has not been translated.

[10:19]  ³⁸ tn Grk “how or what you might speak.”

[10:19]  ³⁹ tn Grk “in that hour.”

[10:23]  ⁴⁰ tn Here δέ (de) has not been translated.

[10:23]  ⁴¹ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ⁴² tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ⁴³ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[11:1]  ⁴⁴ 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.

[12:2]  ⁴⁵ sn See the note on Pharisees in 3:7.

[12:3]  ⁴⁶ tn Here δέ (de) has not been translated.

[12:24]  ⁴⁷ sn See the note on Pharisees in 3:7.

[12:24]  ⁴⁸ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ⁴⁹ tn Or “prince.”

[12:43]  ⁵⁰ tn Here δέ (de) has not been translated.

[12:43]  ⁵¹ sn Unclean spirit refers to an evil spirit.

[12:43]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:44]  ⁵⁵ tn Grk “I will return to my house from which I came.”

[12:44]  ⁵⁶ tn Grk “comes.”

[12:44]  ⁵⁷ tn The words “the house” are not in Greek but are implied.

[12:44]  ⁵⁸ sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[13:19]  ⁵⁹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ⁶⁰ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[13:32]  ⁶¹ sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.

[13:32]  ⁶² 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).

[13:32]  ⁶³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[15:12]  ⁶⁴ sn See the note on Pharisees in 3:7.

[15:36]  ⁶⁵ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[16:3]  ⁶⁶ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ⁶⁷ tn Grk “The face of the sky you know how to discern.”

[17:24]  ⁶⁸ tn Here δέ (de) has not been translated.

[17:24]  ⁶⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ⁷⁰ 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).

[19:1]  ⁷¹ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ⁷² tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[20:6]  ⁷³ tn Grk “about the eleventh hour.”

[20:8]  ⁷⁴ tn Here δέ (de) has not been translated.

[20:8]  ⁷⁵ sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.

[20:8]  ⁷⁶ tc ‡ Most witnesses (including B D W Θ Ë^1,13 33^vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA²⁷ includes the pronoun on the basis of the greater external attestation.

[20:30]  ⁷⁷ tn Grk “And behold.” 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).

[20:30]  ⁷⁸ tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ⁷⁹ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ⁸⁰ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[21:1]  ⁸¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:1]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:1]  ⁸³ 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]  ⁸⁴ 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.

[23:3]  ⁸⁵ tn Grk “for they say and do not do.”

[24:1]  ⁸⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁸⁷ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[24:15]  ⁸⁸ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[25:27]  ⁸⁹ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ⁹⁰ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[25:31]  ⁹¹ tn Here δέ (de) has not been translated.

[26:29]  ⁹² tn Here δέ (de) has not been translated.

[26:29]  ⁹³ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[26:71]  ⁹⁴ tn Here δέ (de) has not been translated.

[26:71]  ⁹⁵ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[27:3]  ⁹⁶ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:17]  ⁹⁸ 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]  ⁹⁹ 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.

[27:31]  ¹⁰⁰ tn Here καί (kai) has not been translated.

[27:31]  ¹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:32]  ¹⁰² tn Here δέ (de) has not been translated.

[27:32]  ¹⁰³ tn Or “conscripted”; or “pressed into service.”

[27:32]  ¹⁰⁴ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[27:60]  ¹⁰⁵ tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

[27:60]  ¹⁰⁶ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[27:60]  ¹⁰⁷ tn Or “to the door,” “against the door.”