Matius 17:8

17:8 When ¹  they looked up, all they saw was Jesus alone.

Matius 19:15

19:15 And he placed his hands on them and went on his way. ² 

Matius 24:47

24:47 I tell you the truth, ³  the master ⁴  will put him in charge of all his possessions.

Matius 9:6

9:6 But so that you may know ⁵  that the Son of Man ⁶  has authority on earth to forgive sins” – then he said to the paralytic ⁷  – “Stand up, take your stretcher, and go home.” ⁸ 

Matius 16:10

16:10 Or the seven loaves for the four thousand and how many baskets you took up?

Matius 2:14

2:14 Then he got up, took the child and his mother during ⁹  the night, and went to Egypt.

Matius 13:53

Rejection at Nazareth

13:53 Now when ¹⁰  Jesus finished these parables, he moved on from there.

Matius 15:21

A Canaanite Woman’s Faith

15:21 After going out from there, Jesus went to the region of Tyre ¹¹  and Sidon. ¹² 

Matius 10:38

10:38 And whoever does not take up his cross ¹³  and follow me is not worthy of me.

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ¹⁴  “Have mercy ¹⁵  on us, Son of David!” ¹⁶ 

Matius 25:15

25:15 To ¹⁷  one he gave five talents, ¹⁸  to another two, and to another one, each according to his ability. Then he went on his journey.

Matius 24:45

The Faithful and Wise Slave

24:45 “Who then is the faithful and wise slave, ¹⁹  whom the master has put in charge of his household, to give the other slaves ²⁰  their food at the proper time?

Matius 21:21

21:21 Jesus ²¹  answered them, “I tell you the truth, ²²  if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen.

Matius 14:20

14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full.

Matius 16:9

16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up?

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ²³  he must deny ²⁴  himself, take up his cross, ²⁵  and follow me.

Matius 15:37

15:37 They ²⁶  all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full.

Matius 8:17

8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ²⁷ 

“He took our weaknesses and carried our diseases.” ²⁸ 

Matius 2:9

2:9 After listening to the king they left, and once again ²⁹  the star they saw when it rose ³⁰  led them until it stopped above the place where the child was.

Matius 11:1

11:1 When ³¹  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ³²  and entrusted his property to them.

Matius 10:11

10:11 Whenever ³³  you enter a town or village, ³⁴  find out who is worthy there ³⁵  and stay with them ³⁶  until you leave.

Matius 19:1

Questions About Divorce

19:1 Now when ³⁷  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ³⁸ 

Matius 28:16

The Great Commission

28:16 So ³⁹  the eleven disciples went to Galilee to the mountain Jesus had designated.

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 21:33

The Parable of the Tenants

21:33 “Listen to another parable: There was a landowner ⁴⁰  who planted a vineyard. ⁴¹  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁴²  he leased it to tenant farmers ⁴³  and went on a journey.

Matius 11:23

11:23 And you, Capernaum, ⁴⁴  will you be exalted to heaven? ⁴⁵  No, you will be thrown down to Hades! ⁴⁶  For if the miracles done among you had been done in Sodom, it would have continued to this day.

Matius 12:11

12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ⁴⁷  angel of the Lord ⁴⁸  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ⁴⁹  is going to look for the child to kill him.”

Matius 15:29

Healing Many Others

15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down.

Matius 11:29

11:29 Take my yoke ⁵⁰  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Matius 21:17

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

Matius 14:13

The Feeding of the Five Thousand

14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, ⁵¹  they followed him on foot from the towns. ⁵² 

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matius 12:49

12:49 And pointing ⁵³  toward his disciples he said, “Here ⁵⁴  are my mother and my brothers!

Matius 14:12

14:12 Then John’s ⁵⁵  disciples came and took the body and buried it and went and told Jesus.

Matius 24:39

24:39 And they knew nothing until the flood came and took them all away. ⁵⁶  It will be the same at the coming of the Son of Man. ⁵⁷ 

Matius 23:36

23:36 I tell you the truth, ⁵⁸  this generation will be held responsible for all these things! ⁵⁹ 

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ⁶⁰  they went back by another route to their own country.

Matius 9:9

The Call of Matthew; Eating with Sinners

9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. ⁶¹  “Follow me,” he said to him. And he got up and followed him.

Matius 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ⁶²  crowds ⁶³  followed him, and he healed them all.

Matius 14:22

Walking on Water

14:22 Immediately Jesus ⁶⁴  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

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 26:51

26:51 But ⁶⁵  one of those with Jesus grabbed ⁶⁶  his sword, drew it out, and struck the high priest’s slave, ⁶⁷  cutting off his ear.

Matius 27:21

27:21 The ⁶⁸  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”

Matius 27:32

The Crucifixion

27:32 As ⁶⁹  they were going out, they found a man from Cyrene named Simon, whom they forced ⁷⁰  to carry his cross. ⁷¹ 

Matius 2:8

2:8 He ⁷²  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 2:22

2:22 But when he heard that Archelaus ⁷³  was reigning over Judea in place of his father Herod, ⁷⁴  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 4:21

4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ⁷⁵  with Zebedee their father, mending their nets. Then ⁷⁶  he called them.

Matius 9:15

9:15 Jesus said to them, “The wedding guests ⁷⁷  cannot mourn while the bridegroom ⁷⁸  is with them, can they? But the days ⁷⁹  are coming when the bridegroom will be taken from them, ⁸⁰  and then they will fast.

Matius 25:21

25:21 His master answered, ⁸¹  ‘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 3:11

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ⁸²  to carry his sandals. He will baptize you with the Holy Spirit and fire. ⁸³ 

Matius 12:9

12:9 Then ⁸⁴  Jesus ⁸⁵  left that place and entered their synagogue. ⁸⁶ 

Matius 24:34

24:34 I tell you the truth, ⁸⁷  this generation ⁸⁸  will not pass away until all these things take place.

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 8:9

8:9 For I too am a man under authority, with soldiers under me. ⁸⁹  I say to this one, ‘Go’ and he goes, ⁹⁰  and to another ‘Come’ and he comes, and to my slave ⁹¹  ‘Do this’ and he does it.” ⁹² 

Matius 9:5

9:5 Which is easier, ⁹³  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 11:16

11:16 “To ⁹⁴  what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, ⁹⁵ 

Matius 12:39

12:39 But he answered them, ⁹⁶  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

Matius 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ⁹⁷  he left them and went away.

Matius 17:17

17:17 Jesus answered, ⁹⁸  “You ⁹⁹  unbelieving ¹⁰⁰  and perverse generation! How much longer ¹⁰¹  must I be with you? How much longer must I endure ¹⁰²  you? ¹⁰³  Bring him here to me.”

Matius 21:5

21:5 “Tell the people of Zion, ¹⁰⁴ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ¹⁰⁵ 

Matius 26:27

26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,

Matius 12:41

12:41 The people ¹⁰⁶  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁰⁷  – and now, ¹⁰⁸  something greater than Jonah is here!

Matius 12:45

12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so ¹⁰⁹  the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Matius 12:42

12:42 The queen of the South ¹¹⁰  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹¹¹  something greater than Solomon is here!

[17:8]  ¹ tn Here δέ (de) has not been translated.

[19:15]  ² tn Grk “went from there.”

[24:47]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:47]  ⁴ tn Grk “he”; the referent (the master) has been specified in the translation for clarity.

[9:6]  ⁵ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ⁶ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ⁷ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁸ tn Grk “to your house.”

[2:14]  ⁹ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[13:53]  ¹⁰ tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[15:21]  ¹¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[15:21]  ¹² map For location see Map1 A1; JP3 F3; JP4 F3.

[10:38]  ¹³ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.

[9:27]  ¹⁴ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ¹⁵ 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.

[9:27]  ¹⁶ 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]).

[25:15]  ¹⁷ tn Here καί (kai) has not been translated.

[25:15]  ¹⁸ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[24:45]  ¹⁹ tn See the note on the word “slave” in 8:9.

[24:45]  ²⁰ tn Grk “give them.”

[21:21]  ²¹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[21:21]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:24]  ²³ tn Grk “to come after me.”

[16:24]  ²⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ²⁵ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[15:37]  ²⁶ tn Here καί (kai) has not been translated.

[8:17]  ²⁷ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ²⁸ sn A quotation from Isa 53:4.

[2:9]  ²⁹ tn Grk “and behold the star.”

[2:9]  ³⁰ tn See the note on the word “rose” in 2:2.

[11:1]  ³¹ 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.

[25:14]  ³² tn See the note on the word “slave” in 8:9.

[10:11]  ³³ tn Here δέ (de) has not been translated.

[10:11]  ³⁴ tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

[10:11]  ³⁵ tn Grk “in it” (referring to the city or village).

[10:11]  ³⁶ tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[10:11]  sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[19:1]  ³⁷ 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]  ³⁸ 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”).

[28:16]  ³⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[21:33]  ⁴⁰ tn The term here refers to the owner and manager of a household.

[21:33]  ⁴¹ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[21:33]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:33]  ⁴³ sn The leasing of land to tenant farmers was common in this period.

[11:23]  ⁴⁴ 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.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ⁴⁵ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ⁴⁶ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[2:13]  ⁴⁷ tn Grk “behold, an angel.” 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).

[2:13]  ⁴⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ⁴⁹ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[11:29]  ⁵⁰ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[14:13]  ⁵¹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[14:13]  ⁵² tn Or “cities.”

[12:49]  ⁵³ tn Grk “extending his hand.”

[12:49]  ⁵⁴ tn Grk “Behold my mother and my brothers.”

[14:12]  ⁵⁵ tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”

[24:39]  ⁵⁶ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ⁵⁷ tn Grk “So also will be the coming of the Son of Man.”

[23:36]  ⁵⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁵⁹ tn Grk “all these things will come on this generation.”

[2:12]  ⁶⁰ sn See the note on King Herod in 2:1.

[9:9]  ⁶¹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[9:9]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[12:15]  ⁶² tn Here καί (kai) has not been translated.

[12:15]  ⁶³ 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.

[14:22]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[26:51]  ⁶⁵ tn Grk “And behold one.” 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).

[26:51]  ⁶⁶ tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.

[26:51]  ⁶⁷ tn See the note on the word “slave” in 8:9.

[27:21]  ⁶⁸ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[27:32]  ⁶⁹ tn Here δέ (de) has not been translated.

[27:32]  ⁷⁰ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁷¹ 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.

[2:8]  ⁷² tn Here καί (kai) has not been translated.

[2:22]  ⁷³ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ⁷⁴ sn See the note on King Herod in 2:1.

[4:21]  ⁷⁵ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:15]  ⁷⁷ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).

[9:15]  ⁷⁸ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[9:15]  ⁷⁹ tn Grk “days.”

[9:15]  ⁸⁰ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.

[25:21]  ⁸¹ tn Grk “His master said to him.”

[3:11]  ⁸² tn Grk “of whom I am not worthy.”

[3:11]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[3:11]  ⁸³ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[12:9]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:9]  ⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:9]  ⁸⁶ sn See the note on synagogues in 4:23.

[24:34]  ⁸⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:34]  ⁸⁸ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[8:9]  ⁸⁹ tn Grk “having soldiers under me.”

[8:9]  ⁹⁰ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ⁹¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:9]  ⁹² tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[9:5]  ⁹³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[11:16]  ⁹⁴ tn Here δέ (de) has not been translated.

[11:16]  ⁹⁵ tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.

[12:39]  ⁹⁶ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[16:4]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ⁹⁸ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[17:17]  ⁹⁹ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[17:17]  ¹⁰⁰ tn Or “faithless.”

[17:17]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[17:17]  ¹⁰¹ tn Grk “how long.”

[17:17]  ¹⁰² tn Or “put up with.” See Num 11:12; Isa 46:4.

[17:17]  ¹⁰³ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[21:5]  ¹⁰⁴ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ¹⁰⁵ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[12:41]  ¹⁰⁶ 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).

[12:41]  ¹⁰⁷ tn Grk “at the preaching of Jonah.”

[12:41]  ¹⁰⁸ tn Grk “behold.”

[12:45]  ¹⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[12:42]  ¹¹⁰ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ¹¹¹ tn Grk “behold.”