Matius 3:17

3:17 And ¹  a voice from heaven said, ²  “This is my one dear Son; ³  in him ⁴  I take great delight.” ⁵ 

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁶  around him, he gave orders to go to the other side of the lake. ⁷ 

Matius 8:25

8:25 So they came ⁸  and woke him up saying, “Lord, save us! We are about to die!”

Matius 9:37

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

Matius 12:49

12:49 And pointing ⁹  toward his disciples he said, “Here ¹⁰  are my mother and my brothers!

Matius 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ¹¹ 

Matius 14:17

14:17 They ¹²  said to him, “We have here only five loaves and two fish.”

Matius 14:24

14:24 Meanwhile the boat, already far from land, ¹³  was taking a beating from the waves because the wind was against it.

Matius 14:26

14:26 When ¹⁴  the disciples saw him walking on the water ¹⁵  they were terrified and said, “It’s a ghost!” and cried out with fear.

Matius 16:13

Peter’s Confession

16:13 When ¹⁶  Jesus came to the area of Caesarea Philippi, ¹⁷  he asked his disciples, ¹⁸  “Who do people say that the Son of Man is?”

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ¹⁹ 

Matius 17:10

17:10 The disciples asked him, ²⁰  “Why then do the experts in the law ²¹  say that Elijah must come first?”

Matius 17:19

17:19 Then the disciples came ²²  to Jesus privately and said, “Why couldn’t we cast it out?”

Matius 17:23

17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.

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 19:10

19:10 The ²³  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!”

Matius 19:23

19:23 Then Jesus said to his disciples, “I tell you the truth, ²⁴  it will be hard for a rich person to enter the kingdom of heaven!

Matius 19:25

19:25 The ²⁵  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ²⁶ 

Matius 21:20

21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?”

Matius 21:45

21:45 When ²⁷  the chief priests and the Pharisees ²⁸  heard his parables, they realized that he was speaking about them.

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ²⁹  went out and planned together to entrap him with his own words. ³⁰ 

Matius 26:8

26:8 When ³¹  the disciples saw this, they became indignant and said, “Why this waste?

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 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ³²  For all who take hold of the sword will die by the sword.

Matius 28:13

28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ³³  while we were asleep.’

[3:17]  ¹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ² tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ³ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ⁴ tn Grk “in whom.”

[3:17]  ⁵ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[8:18]  ⁶ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁷ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[8:25]  ⁸ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[12:49]  ⁹ tn Grk “extending his hand.”

[12:49]  ¹⁰ tn Grk “Behold my mother and my brothers.”

[13:56]  ¹¹ tn Grk “Where did he get these things?”

[14:17]  ¹² tn Here δέ (de) has not been translated.

[14:24]  ¹³ tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

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

[14:26]  ¹⁵ 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).

[16:13]  ¹⁶ tn Here δέ (de) has not been translated.

[16:13]  ¹⁷ map For location see Map1 C1; Map2 F4.

[16:13]  ¹⁸ tn Grk “he asked his disciples, saying.” The participle λέγων (legwn) is redundant and has been left untranslated.

[16:20]  ¹⁹ 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.

[17:10]  ²⁰ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[17:10]  ²¹ tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

[17:19]  ²² 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.

[19:10]  ²³ tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

[19:23]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:25]  ²⁵ tn Here δέ (de) has not been translated.

[19:25]  ²⁶ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[21:45]  ²⁷ tn Here καί (kai) has not been translated.

[21:45]  ²⁸ sn See the note on Pharisees in 3:7.

[22:15]  ²⁹ sn See the note on Pharisees in 3:7.

[22:15]  ³⁰ tn Grk “trap him in word.”

[26:8]  ³¹ tn Here δέ (de) has not been translated.

[26:52]  ³² tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[28:13]  ³³ tn Grk “him.”