Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹ 

Matius 6:13

6:13 And do not lead us into temptation, ²  but deliver us from the evil one. ³ 

Matius 8:34--9:1

8:34 Then ⁴  the entire town ⁵  came out to meet Jesus. And when they saw him, they begged him to leave their region.

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. 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 12:46

Jesus’ True Family

12:46 While Jesus ¹¹  was still speaking to the crowds, ¹²  his mother and brothers ¹³  came and ¹⁴  stood outside, asking ¹⁵  to speak to him.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ¹⁶  the whole crowd stood on the shore.

Matius 14:23

14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone.

Matius 15:33

15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?”

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ¹⁷  and Sadducees ¹⁸  came to test Jesus, ¹⁹  they asked him to show them a sign from heaven. ²⁰ 

Matius 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ²¹ 

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ²²  But the disciples scolded those who brought them. ²³ 

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ²⁴ 

Matius 20:34

20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.

Matius 22:21

22:21 They replied, ²⁵  “Caesar’s.” He said to them, ²⁶  “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ²⁷ 

Matius 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ²⁸  (who say there is no resurrection) ²⁹  came to him and asked him, ³⁰ 

Matius 22:46

22:46 No one ³¹  was able to answer him a word, and from that day on no one dared to question him any longer.

Matius 26:27

26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,

Matius 26:40

26:40 Then he came to the disciples and found them sleeping. He ³²  said to Peter, “So, couldn’t you stay awake with me for one hour?

Matius 27:31

27:31 When ³³  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ³⁴  they led him away to crucify him.

[4:8]  ¹ tn Grk “glory.”

[6:13]  ² tn Or “into a time of testing.”

[6:13]  sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:13]  ³ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[6:13]  tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

[8:34]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:34]  ⁵ tn Or “city.”

[9:1]  ⁶ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[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.

[12:46]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹² 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]  ¹³ 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]  ¹⁴ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ¹⁵ tn Grk “seeking.”

[13:2]  ¹⁶ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[16:1]  ¹⁷ sn See the note on Pharisees in 3:7.

[16:1]  ¹⁸ sn See the note on Sadducees in 3:7.

[16:1]  ¹⁹ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ²⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[19:4]  ²¹ sn A quotation from Gen 1:27; 5:2.

[19:13]  ²² tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ²³ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[20:20]  ²⁴ tn Grk “asked something from him.”

[22:21]  ²⁵ tn Grk “they said to him.”

[22:21]  ²⁶ tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

[22:21]  ²⁷ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:23]  ²⁸ sn See the note on Sadducees in 3:7.

[22:23]  ²⁹ sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ³⁰ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:46]  ³¹ tn Here καί (kai) has not been translated.

[26:40]  ³² tn Here καί (kai) has not been translated.

[27:31]  ³³ tn Here καί (kai) has not been translated.

[27:31]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.