Matius 3:15

3:15 So Jesus replied ¹  to him, “Let it happen now, ²  for it is right for us to fulfill all righteousness.” Then John ³  yielded ⁴  to him.

Matius 4:3

4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ⁵ 

Matius 4:13

4:13 While in Galilee, he moved from Nazareth ⁶  to make his home in Capernaum ⁷  by the sea, ⁸  in the region of Zebulun and Naphtali,

Matius 7:29

7:29 because he taught them like one who had authority, ⁹  not like their experts in the law. ¹⁰ 

Matius 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ¹¹  a centurion ¹²  came to him asking for help: ¹³ 

Matius 8:19

8:19 Then ¹⁴  an expert in the law ¹⁵  came to him and said, “Teacher, I will follow you wherever you go.” ¹⁶ 

Matius 8:24

8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep.

Matius 9:25

9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up.

Matius 9:32

9:32 As ¹⁷  they were going away, ¹⁸  a man who could not talk and was demon-possessed was brought to him.

Matius 9:37

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.

Matius 11:3

11:3 “Are you the one who is to come, ¹⁹  or should we look for another?”

Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ²⁰  in which he had done many of his miracles, because they did not repent.

Matius 12:47-49

12:47 ²¹  Someone ²²  told him, “Look, your mother and your brothers are standing outside wanting ²³  to speak to you.” 12:48 To the one who had said this, Jesus ²⁴  replied, ²⁵  “Who is my mother and who are my brothers?” 12:49 And pointing ²⁶  toward his disciples he said, “Here ²⁷  are my mother and my brothers!

Matius 14:26

14:26 When ²⁸  the disciples saw him walking on the water ²⁹  they were terrified and said, “It’s a ghost!” and cried out with fear.

Matius 14:29

14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus.

Matius 14:36

14:36 They begged him if ³⁰  they could only touch the edge of his cloak, and all who touched it were healed.

Matius 15:3

15:3 He answered them, ³¹  “And why do you disobey the commandment of God because of your tradition?

Matius 15:13

15:13 And he replied, ³²  “Every plant that my heavenly Father did not plant will be uprooted.

Matius 15:24

15:24 So ³³  he answered, “I was sent only to the lost sheep of the house of Israel.”

Matius 15:39

15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. ³⁴ 

Matius 16:2

16:2 He ³⁵  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ³⁶ 

Matius 17:2

17:2 And he was transfigured before them. ³⁷  His ³⁸  face shone like the sun, and his clothes became white as light.

Matius 17:10

17:10 The disciples asked him, ³⁹  “Why then do the experts in the law ⁴⁰  say that Elijah must come first?”

Matius 17:14

The Disciples’ Failure to Heal

17:14 When ⁴¹  they came to the crowd, a man came to him, knelt before him,

Matius 17:19

17:19 Then the disciples came ⁴²  to Jesus privately and said, “Why couldn’t we cast it out?”

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁴³  are free.

Matius 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matius 18:26

18:26 Then the slave threw himself to the ground ⁴⁴  before him, saying, ⁴⁵  ‘Be patient with me, and I will repay you everything.’

Matius 19:1

Questions About Divorce

19:1 Now when ⁴⁶  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ⁴⁷ 

Matius 19:7-8

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ⁴⁸  19:8 Jesus ⁴⁹  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ⁵⁰  but from the beginning it was not this way.

Matius 19:11

19:11 He ⁵¹  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 19:20

19:20 The young man said to him, “I have wholeheartedly obeyed ⁵²  all these laws. ⁵³  What do I still lack?”

Matius 20:29

Two Blind Men Healed

20:29 As they were leaving Jericho, ⁵⁴  a large crowd followed them.

Matius 21:7

21:7 They brought the donkey and the colt and placed their cloaks ⁵⁵  on them, and he sat on them.

Matius 21:45

21:45 When ⁵⁶  the chief priests and the Pharisees ⁵⁷  heard his parables, they realized that he was speaking about them.

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ⁵⁸  went out and planned together to entrap him with his own words. ⁵⁹ 

Matius 22:19

22:19 Show me the coin used for the tax.” So ⁶⁰  they brought him a denarius. ⁶¹ 

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ⁶²  one of you will betray me.” ⁶³ 

Matius 26:23

26:23 He ⁶⁴  answered, “The one who has dipped his hand into the bowl with me ⁶⁵  will betray me.

Matius 26:37-38

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

Matius 26:44

26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

Matius 26:48-49

26:48 (Now the betrayer ⁶⁶  had given them a sign, saying, “The one I kiss is the man. ⁶⁷  Arrest him!”) ⁶⁸  26:49 Immediately ⁶⁹  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ⁷⁰ 

Matius 26:56

26:56 But this has happened so that ⁷¹  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 26:62

26:62 So ⁷²  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

Matius 26:68

26:68 saying, “Prophesy for us, you Christ! ⁷³  Who hit you?” ⁷⁴ 

Matius 27:27

27:27 Then the governor’s soldiers took Jesus into the governor’s residence ⁷⁵  and gathered the whole cohort ⁷⁶  around him.

Matius 27:37-38

27:37 Above ⁷⁷  his head they put the charge against him, ⁷⁸  which read: ⁷⁹  “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left.

Matius 27:41

27:41 In ⁸⁰  the same way even the chief priests – together with the experts in the law ⁸¹  and elders ⁸²  – were mocking him: ⁸³ 

[3:15]  ¹ 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]  ² tn Grk “Permit now.”

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

[3:15]  ⁴ tn Or “permitted him.”

[4:3]  ⁵ tn Grk “say that these stones should become bread.”

[4:13]  ⁶ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:13]  ⁷ tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

[4:13]  sn Capernaum was a town located on the northwestern 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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:13]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:13]  ⁸ tn Or “by the lake.”

[4:13]  sn By the sea refers to the Sea of Galilee.

[7:29]  ⁹ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ¹⁰ tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[8:5]  ¹¹ 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.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ¹² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ¹³ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[8:19]  ¹⁴ tn Here καί (kai) has been translated as “then.”

[8:19]  ¹⁵ tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.

[8:19]  ¹⁶ sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.

[9:32]  ¹⁷ tn Here δέ (de) has not been translated.

[9:32]  ¹⁸ tn Grk “away, behold, they brought a man to him.” 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).

[11:3]  ¹⁹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[11:20]  ²⁰ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[12:47]  ²¹ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ²² tn Here δέ (de) has not been translated.

[12:47]  ²³ tn Grk “seeking.”

[12:48]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ²⁵ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[12:49]  ²⁶ tn Grk “extending his hand.”

[12:49]  ²⁷ tn Grk “Behold my mother and my brothers.”

[14:26]  ²⁸ tn Here δέ (de) has not been translated.

[14:26]  ²⁹ tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

[14:36]  ³⁰ tn Grk “asked that they might touch.”

[15:3]  ³¹ tn Grk “But answering, he said to them.”

[15:13]  ³² tn Grk “And answering, he said.”

[15:24]  ³³ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[15:39]  ³⁴ sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.

[16:2]  ³⁵ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[16:20]  ³⁶ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[16:20]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:20]  sn See the note on Christ in 1:16.

[17:2]  ³⁷ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[17:2]  ³⁸ tn Here καί (kai) has not been translated.

[17:10]  ³⁹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[17:10]  ⁴⁰ tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

[17:14]  ⁴¹ tn Here καί (kai) has not been translated.

[17:19]  ⁴² tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[17:26]  ⁴³ sn See the note on the phrase their sons in the previous verse.

[18:26]  ⁴⁴ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ⁴⁵ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[19:1]  ⁴⁶ 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]  ⁴⁷ 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”).

[19:7]  ⁴⁸ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[19:8]  ⁴⁹ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ⁵⁰ tn Grk “heart” (a collective singular).

[19:11]  ⁵¹ tn Here δέ (de) has not been translated.

[19:20]  ⁵² tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[19:20]  ⁵³ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[19:20]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.

[20:29]  ⁵⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[21:7]  ⁵⁵ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[21:45]  ⁵⁶ tn Here καί (kai) has not been translated.

[21:45]  ⁵⁷ sn See the note on Pharisees in 3:7.

[22:15]  ⁵⁸ sn See the note on Pharisees in 3:7.

[22:15]  ⁵⁹ tn Grk “trap him in word.”

[22:19]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ⁶¹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.

[26:21]  ⁶² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ⁶³ tn Or “will hand me over.”

[26:23]  ⁶⁴ tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ⁶⁵ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:48]  ⁶⁶ tn Grk “the one who betrays him.”

[26:48]  ⁶⁷ tn Grk “The one I kiss is he.”

[26:48]  ⁶⁸ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[26:49]  ⁶⁹ tn Here καί (kai) has not been translated.

[26:49]  ⁷⁰ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[26:56]  ⁷¹ tn Grk “But so that”; the verb “has happened” is implied.

[26:62]  ⁷² tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.

[26:68]  ⁷³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:68]  sn See the note on Christ in 1:16.

[26:68]  ⁷⁴ tn Grk “Who is the one who hit you?”

[26:68]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[27:27]  ⁷⁵ tn Or “into their headquarters”; Grk “into the praetorium.”

[27:27]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[27:27]  ⁷⁶ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[27:37]  ⁷⁷ tn Here καί (kai) has not been translated.

[27:37]  ⁷⁸ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ⁷⁹ tn Grk “was written.”

[27:41]  ⁸⁰ tn Here καί (kai) has not been translated.

[27:41]  ⁸¹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ⁸² tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁸³ tn Grk “Mocking him, the chief priests…said.”