Matius 2:23

2:23 He came to a town called Nazareth ¹  and lived there. Then what had been spoken by the prophets was fulfilled, that Jesus ²  would be called a Nazarene. ³ 

Matius 3:12

3:12 His winnowing fork ⁴  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ⁵  but the chaff he will burn up with inextinguishable fire.” ⁶ 

Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ⁷  in which he had done many of his miracles, because they did not repent.

Matius 12:10

12:10 A ⁸  man was there who had a withered ⁹  hand. And they asked Jesus, ¹⁰  “Is it lawful to heal on the Sabbath?” ¹¹  so that they could accuse him.

Matius 12:40

12:40 For just as Jonah was in the belly of the huge fish ¹²  for three days and three nights, ¹³  so the Son of Man will be in the heart of the earth for three days and three nights.

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 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ¹⁹  “The kingdom of heaven is like a person who sowed good seed in his field.

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 19:1

Questions About Divorce

19:1 Now when ²⁰  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ²¹ 

Matius 27:60

27:60 and placed it ²²  in his own new tomb that he had cut in the rock. ²³  Then he rolled a great stone across the entrance ²⁴  of the tomb and went away.

Matius 28:6

28:6 He is not here, for he has been raised, ²⁵  just as he said. Come and see the place where he ²⁶  was lying.

[2:23]  ¹ sn Nazareth was a very small village in the region of Galilee (Galilee lay north of Samaria and Judea). The town was located about 15 mi (25 km) west of the southern edge of the Sea of Galilee. According to Luke 1:26, Mary was living in Nazareth when the birth of Jesus was announced to her.

[2:23]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:23]  ² tn There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.

[2:23]  ³ tn The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.

[3:12]  ⁴ sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ⁵ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ⁶ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[11:20]  ⁷ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[12:10]  ⁸ tn Grk “And behold.” 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).

[12:10]  ⁹ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ¹⁰ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ¹¹ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[12:40]  ¹² tn Grk “large sea creature.”

[12:40]  ¹³ sn A quotation from Jonah 1:17.

[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.”

[13:24]  ¹⁹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[19:1]  ²⁰ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ²¹ 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”).

[27:60]  ²² tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

[27:60]  ²³ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[27:60]  ²⁴ tn Or “to the door,” “against the door.”

[28:6]  ²⁵ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ²⁶ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.