Matius 4:19

4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ¹ 

Matius 10:18

10:18 And you will be brought before governors and kings ²  because of me, as a witness to them and the Gentiles.

Matius 12:16

12:16 But he sternly warned them not to make him known.

Matius 13:10

13:10 Then ³  the disciples came to him and said, “Why do you speak to them in parables?”

Matius 15:10

True Defilement

15:10 Then he called the crowd to him and said, ⁴  “Listen and understand.

Matius 16:15

16:15 He said to them, “But who do you say that I am?”

Matius 17:3

17:3 Then Moses ⁵  and Elijah ⁶  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 21:6

21:6 So ⁷  the disciples went and did as Jesus had instructed them.

Matius 21:36

21:36 Again he sent other slaves, more than the first, and they treated them the same way.

Matius 22:1

The Parable of the Wedding Banquet

22:1 Jesus spoke ⁸  to them again in parables, saying:

Matius 22:20

22:20 Jesus ⁹  said to them, “Whose image ¹⁰  is this, and whose inscription?”

Matius 22:43

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

Matius 24:4

24:4 Jesus answered them, ¹¹  “Watch out ¹²  that no one misleads you.

Matius 27:65

27:65 Pilate said to them, “Take ¹³  a guard of soldiers. Go and make it as secure as you can.”

[4:19]  ¹ 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.

[10:18]  ² sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[13:10]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:10]  ⁴ 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.

[17:3]  ⁵ 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]  ⁶ 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).

[21:6]  ⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[22:1]  ⁸ tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.

[22:20]  ⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

[22:20]  ¹⁰ 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.

[24:4]  ¹¹ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[24:4]  ¹² tn Or “Be on guard.”

[27:65]  ¹³ tn Grk “You have a guard.”