Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ¹  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ²  and myrrh. ³ 

Matius 4:24

4:24 So a report about him spread throughout Syria. People ⁴  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ⁵  paralytics, and those possessed by demons, ⁶  and he healed them.

Matius 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁷  but go, show yourself to a priest, and bring the offering ⁸  that Moses commanded, ⁹  as a testimony to them.” ¹⁰ 

Matius 9:2

9:2 Just then ¹¹  some people ¹²  brought to him a paralytic lying on a stretcher. ¹³  When Jesus saw their ¹⁴  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ¹⁵ 

Matius 25:20

25:20 The ¹⁶  one who had received the five talents came and brought five more, saying, ‘Sir, ¹⁷  you entrusted me with five talents. See, I have gained five more.’

[2:11]  ¹ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ² sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ³ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[4:24]  ⁴ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ⁵ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ⁶ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[8:4]  ⁷ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ⁸ tn Grk “gift.”

[8:4]  ⁹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ¹⁰ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[9:2]  ¹¹ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ¹² tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ¹³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ¹⁴ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ¹⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[25:20]  ¹⁶ tn Here καί (kai) has not been translated.

[25:20]  ¹⁷ tn Grk Or “Lord; or “Master” (and so throughout this paragraph).