Matius 4:23

Jesus’ Healing Ministry

4:23 Jesus ¹  went throughout all of Galilee, teaching in their synagogues, ²  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ³  Jerusalem, ⁴  Judea, and beyond the Jordan River. ⁵ 

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁶ 

Matius 9:14

The Superiority of the New

9:14 Then John’s ⁷  disciples came to Jesus ⁸  and asked, “Why do we and the Pharisees ⁹  fast often, ¹⁰  but your disciples don’t fast?”

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ¹¹  “Have mercy ¹²  on us, Son of David!” ¹³ 

Matius 12:46

Jesus’ True Family

12:46 While Jesus ¹⁴  was still speaking to the crowds, ¹⁵  his mother and brothers ¹⁶  came and ¹⁷  stood outside, asking ¹⁸  to speak to him.

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. ¹⁹ 

Matius 21:8

21:8 A ²⁰  very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road.

Matius 24:26

24:26 So then, if someone ²¹  says to you, ‘Look, he is in the wilderness,’ ²²  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ²³  the experts in the law ²⁴  and the elders had gathered.

Matius 27:40

27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ²⁵  If you are God’s Son, come down ²⁶  from the cross!”

[4:23]  ¹ tn Grk “And he.”

[4:23]  ² sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:25]  ³ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.

[4:25]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ⁵ 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”).

[8:12]  ⁶ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[9:14]  ⁷ sn John refers to John the Baptist.

[9:14]  ⁸ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ⁹ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁰ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[9:27]  ¹¹ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ¹² sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ¹³ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[12:46]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹⁵ tn Grk “crowds, behold, his mother.” 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).

[12:46]  ¹⁶ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ¹⁷ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ¹⁸ tn Grk “seeking.”

[15:36]  ¹⁹ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[21:8]  ²⁰ tn Here δέ (de) has not been translated.

[24:26]  ²¹ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ²² tn Or “in the desert.”

[26:57]  ²³ tn Grk “where.”

[26:57]  ²⁴ tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:40]  ²⁵ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ²⁶ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.