Matius 4:21

4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ¹  with Zebedee their father, mending their nets. Then ²  he called them.

Matius 4:24

4:24 So a report about him spread throughout Syria. People ³  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ⁴  paralytics, and those possessed by demons, ⁵  and he healed them.

Matius 6:30

6:30 And if this is how God clothes the wild grass, ⁶  which is here today and tomorrow is tossed into the fire to heat the oven, ⁷  won’t he clothe you even more, ⁸  you people of little faith?

Matius 8:26

8:26 But ⁹  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ¹⁰  the winds and the sea, ¹¹  and it was dead calm.

Matius 12:10

12:10 A ¹²  man was there who had a withered ¹³  hand. And they asked Jesus, ¹⁴  “Is it lawful to heal on the Sabbath?” ¹⁵  so that they could accuse him.

Matius 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ¹⁶  healed him so that he could speak and see. ¹⁷ 

Matius 15:30

15:30 Then ¹⁸  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ¹⁹  laid them at his feet, and he healed them.

Matius 15:36

15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ²⁰ 

Matius 27:3

Judas’ Suicide

27:3 Now when ²¹  Judas, who had betrayed him, saw that Jesus ²²  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 27:29

27:29 and after braiding ²³  a crown of thorns, ²⁴  they put it on his head. They ²⁵  put a staff ²⁶  in his right hand, and kneeling down before him, they mocked him: ²⁷  “Hail, king of the Jews!” ²⁸ 

[4:21]  ¹ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:24]  ³ 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]  ⁴ 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]  ⁵ 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.

[6:30]  ⁶ tn Grk “grass of the field.”

[6:30]  ⁷ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ⁸ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[8:26]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ¹¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[12:10]  ¹² 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).

[12:10]  ¹³ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ¹⁴ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ¹⁵ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[12:22]  ¹⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹⁷ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[15:30]  ¹⁸ tn Here καί (kai) has been translated as “Then.”

[15:30]  ¹⁹ tn Here καί (kai) has not been translated.

[15:36]  ²⁰ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[27:3]  ²¹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:29]  ²³ tn Or “weaving.”

[27:29]  ²⁴ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ²⁵ tn Here καί (kai) has not been translated.

[27:29]  ²⁶ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ²⁷ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ²⁸ tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).