Matius 4:2

4:2 After he fasted forty days and forty nights he was famished. ¹ 

Matius 4:9

4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ²  me.”

Matius 4:19-20

4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ³  4:20 They ⁴  left their nets immediately and followed him. ⁵ 

Matius 4:22

4:22 They ⁶  immediately left the boat and their father and followed him.

Matius 6:9

6:9 So pray this way: ⁷ 

Our Father ⁸  in heaven, may your name be honored, ⁹ 

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ¹⁰  around him, he gave orders to go to the other side of the lake. ¹¹ 

Matius 8:23

Stilling of a Storm

8:23 As he got into the boat, his disciples followed him. ¹² 

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 9:29

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matius 9:31

9:31 But they went out and spread the news about him throughout that entire region. ¹³ 

Matius 10:4

10:4 Simon the Zealot ¹⁴  and Judas Iscariot, ¹⁵  who betrayed him. ¹⁶ 

Matius 13:37

13:37 He ¹⁷  answered, “The one who sowed the good seed is the Son of Man.

Matius 13:58

13:58 And he did not do many miracles there because of their unbelief.

Matius 14:17

14:17 They ¹⁸  said to him, “We have here only five loaves and two fish.”

Matius 15:10

True Defilement

15:10 Then he called the crowd to him and said, ¹⁹  “Listen and understand.

Matius 15:15

15:15 But Peter ²⁰  said to him, “Explain this parable to us.”

Matius 15:26

15:26 “It is not right ²¹  to take the children’s bread and throw it to the dogs,” ²²  he said. ²³ 

Matius 16:15-16

16:15 He said to them, “But who do you say that I am?” 16:16 Simon Peter answered, ²⁴  “You are the Christ, ²⁵  the Son of the living God.”

Matius 17:3

17:3 Then Moses ²⁶  and Elijah ²⁷  also appeared before them, talking with him.

Matius 17:13

17:13 Then the disciples understood that he was speaking to them about John the Baptist.

Matius 19:2

19:2 Large crowds followed him, and he healed them there.

Matius 19:10

19:10 The ²⁸  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!”

Matius 19:15

19:15 And he placed his hands on them and went on his way. ²⁹ 

Matius 21:10

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ³⁰  saying, “Who is this?”

Matius 21:17-18

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

The Withered Fig Tree

21:18 Now early in the morning, as he returned to the city, he was hungry.

Matius 22:20

22:20 Jesus ³¹  said to them, “Whose image ³²  is this, and whose inscription?”

Matius 22:22

22:22 Now when they heard this they were stunned, ³³  and they left him and went away.

Matius 22:34-35

The Greatest Commandment

22:34 Now when the Pharisees ³⁴  heard that he had silenced the Sadducees, ³⁵  they assembled together. ³⁶  22:35 And one of them, an expert in religious law, ³⁷  asked him a question to test ³⁸  him:

Matius 22:42

22:42 “What do you think about the Christ? ³⁹  Whose son is he?” They said, “The son of David.” ⁴⁰ 

Matius 26:1

The Plot Against Jesus

26:1 When ⁴¹  Jesus had finished saying all these things, he told his disciples,

Matius 26:16

26:16 From that time ⁴²  on, Judas ⁴³  began looking for an opportunity to betray him.

Matius 26:20

26:20 When ⁴⁴  it was evening, he took his place at the table ⁴⁵  with the twelve. ⁴⁶ 

Matius 26:43

26:43 He came again and found them sleeping; they could not keep their eyes open. ⁴⁷ 

Matius 26:67

26:67 Then they spat in his face and struck him with their fists. And some slapped him,

Matius 27:13-14

27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.

Matius 27:18

27:18 (For he knew that they had handed him over because of envy.) ⁴⁸ 

Matius 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ⁴⁹  he handed him over ⁵⁰  to be crucified. ⁵¹ 

Matius 27:28

27:28 They ⁵²  stripped him and put a scarlet robe ⁵³  around him,

Matius 27:39

27:39 Those ⁵⁴  who passed by defamed him, shaking their heads

Matius 28:17

28:17 When ⁵⁵  they saw him, they worshiped him, ⁵⁶  but some doubted. ⁵⁷ 

[4:2]  ¹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[4:9]  ² tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[4:19]  ³ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:19]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[4:20]  ⁴ tn Here δέ (de) has not been translated.

[4:20]  ⁵ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[4:22]  ⁶ tn Here δέ (de) has not been translated.

[6:9]  ⁷ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ⁸ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁹ tn Grk “hallowed be your name.”

[8:18]  ¹⁰ 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]  ¹¹ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[8:23]  ¹² sn A boat that held all the disciples would be of significant size.

[9:31]  ¹³ tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.

[10:4]  ¹⁴ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[10:4]  ¹⁵ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[10:4]  ¹⁶ tn Grk “who even betrayed him.”

[13:37]  ¹⁷ tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[14:17]  ¹⁸ tn Here δέ (de) has not been translated.

[15:10]  ¹⁹ tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.

[15:15]  ²⁰ tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.

[15:26]  ²¹ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ²² tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.

[15:26]  ²³ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[16:16]  ²⁴ tn Grk “And answering, Simon Peter said.”

[16:16]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[17:3]  ²⁶ tn Grk “And behold, Moses.” 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).

[17:3]  ²⁷ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[19:10]  ²⁸ 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.

[19:15]  ²⁹ tn Grk “went from there.”

[21:10]  ³⁰ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[22:20]  ³¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

[22:20]  ³² tn Or “whose likeness.”

[22:20]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[22:22]  ³³ tn Grk “they were amazed; they marveled.”

[22:34]  ³⁴ sn See the note on Pharisees in 3:7.

[22:34]  ³⁵ sn See the note on Sadducees in 3:7.

[22:34]  ³⁶ tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

[22:35]  ³⁷ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.

[22:35]  ³⁸ tn Grk “testing.” The participle, however, is telic in force.

[22:42]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ⁴⁰ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[26:1]  ⁴¹ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[26:16]  ⁴² tn Here καί (kai) has not been translated.

[26:16]  ⁴³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[26:20]  ⁴⁴ tn Here δέ (de) has not been translated.

[26:20]  ⁴⁵ tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[26:20]  ⁴⁶ tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì^37vid,45vid B D K Γ Ë^1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.

[26:43]  ⁴⁷ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[27:18]  ⁴⁸ sn This is a parenthetical note by the author.

[27:26]  ⁴⁹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[27:26]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

[27:26]  ⁵⁰ tn Or “delivered him up.”

[27:26]  ⁵¹ sn See the note on crucified in 20:19.

[27:28]  ⁵² tn Here καί (kai) has not been translated.

[27:28]  ⁵³ sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

[27:39]  ⁵⁴ tn Here δέ (de) has not been translated.

[28:17]  ⁵⁵ tn Here καί (kai) has not been translated.

[28:17]  ⁵⁶ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ⁵⁷ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.