Matius 4:25
Konteks4:25 And large crowds followed him from Galilee, the Decapolis, 1 Jerusalem, 2 Judea, and beyond the Jordan River. 3
Matius 9:27
Konteks9:27 As Jesus went on from there, two blind men followed him, shouting, 4 “Have mercy 5 on us, Son of David!” 6
Matius 12:15
Konteks12:15 Now when Jesus learned of this, he went away from there. Great 7 crowds 8 followed him, and he healed them all.
Matius 20:34
Konteks20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
Matius 14:13
Konteks14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 9 they followed him on foot from the towns. 10
Matius 27:55
Konteks27:55 Many 11 women who had followed Jesus from Galilee and given him support 12 were also there, watching from a distance.
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[4:25] 1 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] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 3 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”).
[9:27] 4 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 5 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] 6 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]).
[12:15] 7 tn Here καί (kai) has not been translated.
[12:15] 8 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[14:13] 9 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[27:55] 11 tn Here δέ (de) has not been translated.