Matius 3:6

3:6 and he was baptizing them ¹  in the Jordan River as they confessed their sins.

Matius 5:41

5:41 And if anyone forces you to go one mile, ²  go with him two.

Matius 9:3

9:3 Then ³  some of the experts in the law ⁴  said to themselves, “This man is blaspheming!” ⁵ 

Matius 9:21

9:21 For she kept saying to herself, ⁶  “If only I touch his cloak, I will be healed.” ⁷ 

Matius 9:31

9:31 But they went out and spread the news about him throughout that entire region. ⁸ 

Matius 9:34

9:34 But the Pharisees ⁹  said, “By the ruler ¹⁰  of demons he casts out demons.” ¹¹ 

Matius 11:6

11:6 Blessed is anyone ¹²  who takes no offense at me.”

Matius 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matius 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ¹³  on the day of judgment than for you!”

Matius 13:10

13:10 Then ¹⁴  the disciples came to him and said, “Why do you speak to them in parables?”

Matius 14:1

The Death of John the Baptist

14:1 At that time Herod the tetrarch ¹⁵  heard reports about Jesus,

Matius 14:33

14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”

Matius 16:7

16:7 So ¹⁶  they began to discuss this among themselves, saying, “It is because we brought no bread.”

Matius 18:2

18:2 He called a child, had him stand among them,

Matius 20:3

20:3 When it was about nine o’clock in the morning, ¹⁷  he went out again and saw others standing around in the marketplace without work.

Matius 20:27

20:27 and whoever wants to be first among you must be your slave ¹⁸  –

Matius 21:14

21:14 The blind and lame came to him in the temple courts, and he healed them.

Matius 21:22

21:22 And whatever you ask in prayer, if you believe, ¹⁹  you will receive.”

Matius 22:1

The Parable of the Wedding Banquet

22:1 Jesus spoke ²⁰  to them again in parables, saying:

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ²¹  went out and planned together to entrap him with his own words. ²² 

Matius 22:40

22:40 All the law and the prophets depend ²³  on these two commandments.”

Matius 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 23:7

23:7 and elaborate greetings ²⁴  in the marketplaces, and to have people call them ‘Rabbi.’

Matius 24:16

24:16 then those in Judea must flee ²⁵  to the mountains.

Matius 24:18

24:18 and the one in the field must not turn back to get his cloak.

Matius 24:40-41

24:40 Then there will be two men in the field; one will be taken and one left. ²⁶  24:41 There will be two women grinding grain with a mill; ²⁷  one will be taken and one left.

Matius 25:4

25:4 But the wise ones took flasks of olive oil with their lamps.

Matius 25:39

25:39 When ²⁸  did we see you sick or in prison and visit you?’

Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Matius 27:14

27:14 But he did not answer even one accusation, so that the governor was quite amazed.

Matius 27:59

27:59 Joseph ²⁹  took the body, wrapped it in a clean linen cloth, ³⁰ 

[3:6]  ¹ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[5:41]  ² sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

[9:3]  ³ tn Grk “And behold.” 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). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.

[9:3]  ⁴ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[9:3]  ⁵ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[9:21]  ⁶ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

[9:21]  ⁷ tn Grk “saved.”

[9:21]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[9:31]  ⁸ tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.

[9:34]  ⁹ sn See the note on Pharisees in 3:7.

[9:34]  ¹⁰ tn Or “prince.”

[9:34]  ¹¹ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[11:6]  ¹² tn Grk “whoever.”

[11:24]  ¹³ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[13:10]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:1]  ¹⁵ sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[16:7]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.

[20:3]  ¹⁷ tn Grk “about the third hour.”

[20:27]  ¹⁸ tn See the note on the word “slave” in 8:9.

[21:22]  ¹⁹ tn Grk “believing”; the participle here is conditional.

[22:1]  ²⁰ tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.

[22:15]  ²¹ sn See the note on Pharisees in 3:7.

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

[22:40]  ²³ tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

[23:7]  ²⁴ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[24:16]  ²⁵ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[24:40]  ²⁶ sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[24:41]  ²⁷ tn According to L&N 46.16, this refers to a hand mill normally operated by two women.

[25:39]  ²⁸ tn Here δέ (de) has not been translated.

[27:59]  ²⁹ tn Here καί (kai) has not been translated.

[27:59]  ³⁰ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.