Matius 1:21

1:21 She will give birth to a son and you will name him ¹  Jesus, ²  because he will save his people from their sins.”

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ³  Emmanuel,” ⁴  which means ⁵  “God with us.” ⁶ 

Matius 2:2

2:2 saying, “Where is the one who is born king of the Jews? For we saw his star when it rose ⁷  and have come to worship him.”

Matius 3:15

3:15 So Jesus replied ⁸  to him, “Let it happen now, ⁹  for it is right for us to fulfill all righteousness.” Then John ¹⁰  yielded ¹¹  to him.

Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹² 

Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ¹³  Jerusalem, ¹⁴  Judea, and beyond the Jordan River. ¹⁵ 

Matius 8:10

8:10 When ¹⁶  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ¹⁷  I have not found such faith in anyone in Israel!

Matius 9:10

9:10 As ¹⁸  Jesus ¹⁹  was having a meal ²⁰  in Matthew’s ²¹  house, many tax collectors ²²  and sinners came and ate with Jesus and his disciples.

Matius 12:10

12:10 A ²³  man was there who had a withered ²⁴  hand. And they asked Jesus, ²⁵  “Is it lawful to heal on the Sabbath?” ²⁶  so that they could accuse him.

Matius 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ²⁷  crowds ²⁸  followed him, and he healed them all.

Matius 12:18

12:18 “Here is ²⁹  my servant whom I have chosen,

the one I love, in whom I take great delight. ³⁰ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ³¹  the whole crowd stood on the shore.

Matius 14:35

14:35 When the people ³²  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

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. ³³ 

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ³⁴  and Sadducees ³⁵  came to test Jesus, ³⁶  they asked him to show them a sign from heaven. ³⁷ 

Matius 16:12

16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ³⁸  for many.”

Matius 21:30

21:30 The father ³⁹  went to the other son and said the same thing. This boy answered, ⁴⁰  ‘I will, sir,’ but did not go.

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 26:40

26:40 Then he came to the disciples and found them sleeping. He ⁴¹  said to Peter, “So, couldn’t you stay awake with me for one hour?

Matius 26:53

26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions ⁴²  of angels right now?

Matius 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ⁴³  going in, he sat with the guards ⁴⁴  to see the outcome.

Matius 26:73

26:73 After ⁴⁵  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ⁴⁶  gives you away!”

Matius 27:55

27:55 Many ⁴⁷  women who had followed Jesus from Galilee and given him support ⁴⁸  were also there, watching from a distance.

Matius 28:6

28:6 He is not here, for he has been raised, ⁴⁹  just as he said. Come and see the place where he ⁵⁰  was lying.

[1:21]  ¹ tn Grk “you will call his name.”

[1:21]  ² sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:23]  ³ tn Grk “they will call his name.”

[1:23]  ⁴ sn A quotation from Isa 7:14.

[1:23]  ⁵ tn Grk “is translated.”

[1:23]  ⁶ sn An allusion to Isa 8:8, 10 (LXX).

[2:2]  ⁷ tn Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί (anatolai, a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή (anatolh) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1: “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν, vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).

[3:15]  ⁸ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ⁹ tn Grk “Permit now.”

[3:15]  ¹⁰ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ¹¹ tn Or “permitted him.”

[4:8]  ¹² tn Grk “glory.”

[4:25]  ¹³ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[4:25]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ¹⁵ 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”).

[8:10]  ¹⁶ tn Here δέ (de) has not been translated.

[8:10]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:10]  ¹⁸ 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]  ¹⁹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ²⁰ 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]  ²¹ 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]  ²² sn See the note on tax collectors in 5:46.

[12:10]  ²³ 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).

[12:10]  ²⁴ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ²⁵ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ²⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[12:15]  ²⁷ tn Here καί (kai) has not been translated.

[12:15]  ²⁸ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[12:18]  ²⁹ tn Grk “Behold my servant.”

[12:18]  ³⁰ tn Grk “in whom my soul is well pleased.”

[13:2]  ³¹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[14:35]  ³² tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[15:36]  ³³ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[16:1]  ³⁴ sn See the note on Pharisees in 3:7.

[16:1]  ³⁵ sn See the note on Sadducees in 3:7.

[16:1]  ³⁶ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ³⁷ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[20:28]  ³⁸ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[21:30]  ³⁹ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁴⁰ 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.

[26:40]  ⁴¹ tn Here καί (kai) has not been translated.

[26:53]  ⁴² sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.

[26:58]  ⁴³ tn Here καί (kai) has not been translated.

[26:58]  ⁴⁴ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[26:73]  ⁴⁵ tn Here δέ (de) has not been translated.

[26:73]  ⁴⁶ tn Grk “your speech.”

[27:55]  ⁴⁷ tn Here δέ (de) has not been translated.

[27:55]  ⁴⁸ tn Grk “and ministered to him.”

[27:55]  sn Cf. Luke 8:3.

[28:6]  ⁴⁹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ⁵⁰ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.