Matius 2:15

2:15 He stayed there until Herod ¹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ² 

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ³ 

“The voice ⁴  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ⁵  his paths straight.’” ⁶ 

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ⁷  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ⁸  disciples were hungry, and they began to pick heads of wheat ⁹  and eat them.

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹⁰  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Matius 14:2

14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.”

Matius 17:20

17:20 He told them, “It was because of your little faith. I tell you the truth, ¹¹  if you have faith the size of ¹²  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ¹³  will be impossible for you.”

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ¹⁴  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 23:34

23:34 “For this reason I ¹⁵  am sending you prophets and wise men and experts in the law, ¹⁶  some of whom you will kill and crucify, ¹⁷  and some you will flog ¹⁸  in your synagogues ¹⁹  and pursue from town to town,

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 27:9

27:9 Then what was spoken by Jeremiah ²⁰  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ²¹ 

Matius 27:19

27:19 As ²²  he was sitting on the judgment seat, ²³  his wife sent a message ²⁴  to him: ²⁵  “Have nothing to do with that innocent man; ²⁶  I have suffered greatly as a result of a dream ²⁷  about him today.”

[2:15]  ¹ sn See the note on King Herod in 2:1.

[2:15]  ² sn A quotation from Hos 11:1.

[3:3]  ³ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ⁴ tn Or “A voice.”

[3:3]  ⁵ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁶ sn A quotation from Isa 40:3.

[8:28]  ⁷ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[8:28]  sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[12:1]  ⁸ tn Here δέ (de) has not been translated.

[12:1]  ⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[13:52]  ¹⁰ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[17:20]  ¹¹ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ¹² tn Grk “faith as,” “faith like.”

[17:20]  ¹³ tn Here καί (kai) has not been translated.

[21:25]  ¹⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[23:34]  ¹⁵ tn Grk “behold I am sending.” 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).

[23:34]  ¹⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹⁷ sn See the note on crucified in 20:19.

[23:34]  ¹⁸ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ¹⁹ sn See the note on synagogues in 4:23.

[27:9]  ²⁰ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ²¹ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[27:19]  ²² tn Here δέ (de) has not been translated.

[27:19]  ²³ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ²⁴ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ²⁵ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ²⁶ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ²⁷ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.