Matius 24:7

24:7 For nation will rise up in arms ¹  against nation, and kingdom against kingdom. And there will be famines ²  and earthquakes ³  in various places.

Matius 12:21

12:21 And in his name the Gentiles ⁴  will hope.” ⁵ 

Matius 24:14

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ⁶  and then the end will come.

Matius 23:36

23:36 I tell you the truth, ⁷  this generation will be held responsible for all these things! ⁸ 

Matius 25:32

25:32 All ⁹  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.

Matius 15:8

15:8 ‘This people honors me with their lips,

but their heart ¹⁰  is far from me,

Matius 20:25

20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Matius 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ¹¹  who will produce its fruit.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ¹²  because of my name. ¹³ 

Matius 24:30

24:30 Then ¹⁴  the sign of the Son of Man will appear in heaven, ¹⁵  and ¹⁶  all the tribes of the earth will mourn. They ¹⁷  will see the Son of Man arriving on the clouds of heaven ¹⁸  with power and great glory.

Matius 24:34

24:34 I tell you the truth, ¹⁹  this generation ²⁰  will not pass away until all these things take place.

Matius 12:39

12:39 But he answered them, ²¹  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

Matius 28:19

28:19 Therefore go ²²  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ²³ 

Matius 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ²⁴  he left them and went away.

Matius 1:21

1:21 She will give birth to a son and you will name him ²⁵  Jesus, ²⁶  because he will save his people from their sins.”

Matius 11:16

11:16 “To ²⁷  what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, ²⁸ 

Matius 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ²⁹ 

Matius 23:33

23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ³⁰ 

Matius 17:17

17:17 Jesus answered, ³¹  “You ³²  unbelieving ³³  and perverse generation! How much longer ³⁴  must I be with you? How much longer must I endure ³⁵  you? ³⁶  Bring him here to me.”

Matius 12:34

12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart.

Matius 12:41-42

12:41 The people ³⁷  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ³⁸  – and now, ³⁹  something greater than Jonah is here! 12:42 The queen of the South ⁴⁰  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁴¹  something greater than Solomon is here!

Matius 12:18

12:18 “Here is ⁴²  my servant whom I have chosen,

the one I love, in whom I take great delight. ⁴³ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 4:16

4:16 the people who sit in darkness have seen a great light,

and on those who sit in the region and shadow of death a light has dawned.” ⁴⁴ 

Matius 12:45

12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so ⁴⁵  the last state of that person is worse than the first. It will be that way for this evil generation as well!”

Matius 3:7

3:7 But when he saw many Pharisees ⁴⁶  and Sadducees ⁴⁷  coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

Matius 19:28

19:28 Jesus ⁴⁸  said to them, “I tell you the truth: ⁴⁹  In the age when all things are renewed, ⁵⁰  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ⁵¹  the twelve tribes of Israel.

Matius 2:6

2:6 ‘And you, Bethlehem, in the land of Judah,

are in no way least among the rulers of Judah,

for out of you will come a ruler who will shepherd my people Israel.’” ⁵² 

Matius 10:6

10:6 Go ⁵³  instead to the lost sheep of the house of Israel.

Matius 27:7

27:7 After ⁵⁴  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matius 6:32

6:32 For the unconverted ⁵⁵  pursue these things, and your heavenly Father knows that you need them.

Matius 15:22

15:22 A ⁵⁶  Canaanite woman from that area came ⁵⁷  and cried out, ⁵⁸  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 15:24

15:24 So ⁵⁹  he answered, “I was sent only to the lost sheep of the house of Israel.”

Matius 26:3

26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas.

Matius 27:1

Jesus Brought Before Pilate

27:1 When ⁶⁰  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Matius 4:15

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Matius 10:5

10:5 Jesus sent out these twelve, instructing them as follows: ⁶¹  “Do not go to Gentile regions ⁶²  and do not enter any Samaritan town. ⁶³ 

Matius 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁶⁴  and crucified. ⁶⁵  Yet ⁶⁶  on the third day, he will be raised.”

Matius 2:4

2:4 After assembling all the chief priests and experts in the law, ⁶⁷  he asked them where the Christ ⁶⁸  was to be born.

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 6:7

6:7 When ⁶⁹  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.

Matius 10:18

10:18 And you will be brought before governors and kings ⁷⁰  because of me, as a witness to them and the Gentiles.

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ⁷¹  entered the temple courts, ⁷²  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ⁷³  are you doing these things, and who gave you this authority?”

Matius 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ⁷⁴  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.

Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ⁷⁵ ),

Matius 4:23

Jesus’ Healing Ministry

4:23 Jesus ⁷⁶  went throughout all of Galilee, teaching in their synagogues, ⁷⁷  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matius 27:9

27:9 Then what was spoken by Jeremiah ⁷⁸  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ⁷⁹ 

Matius 1:12

1:12 After ⁸⁰  the deportation to Babylon, Jeconiah became the father of Shealtiel, ⁸¹  Shealtiel the father of Zerubbabel,

Matius 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ⁸² 

Matius 27:15

27:15 During the feast the governor was accustomed to release one prisoner to the crowd, ⁸³  whomever they wanted.

Matius 27:25

27:25 In ⁸⁴  reply all the people said, “Let his blood be on us and on our children!”

Matius 1:17

1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, ⁸⁵  fourteen generations.

Matius 18:17

18:17 If ⁸⁶  he refuses to listen to them, tell it to the church. If ⁸⁷  he refuses to listen to the church, treat him like ⁸⁸  a Gentile ⁸⁹  or a tax collector. ⁹⁰ 

Matius 27:64

27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body ⁹¹  and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.”

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. ⁹² 

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ⁹³  an unclean spirit ⁹⁴  goes out of a person, ⁹⁵  it passes through waterless places ⁹⁶  looking for rest but ⁹⁷  does not find it.

Matius 13:57

13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”

Matius 15:31

15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

[24:7]  ¹ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ³ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[12:21]  ⁴ tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[12:21]  ⁵ sn Verses 18-21 are a quotation from Isa 42:1-4.

[24:14]  ⁶ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[23:36]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁸ tn Grk “all these things will come on this generation.”

[25:32]  ⁹ tn Here καί (kai) has not been translated.

[15:8]  ¹⁰ tn The term “heart” is a collective singular in the Greek text.

[21:43]  ¹¹ tn Or “to a nation” (so KJV, NASB, NLT).

[24:9]  ¹² tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ¹³ sn See Matt 5:10-12; 1 Cor 1:25-31.

[24:30]  ¹⁴ tn Here καί (kai) has not been translated.

[24:30]  ¹⁵ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ¹⁶ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ¹⁷ tn Here καί (kai) has not been translated.

[24:30]  ¹⁸ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[24:34]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:34]  ²⁰ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[12:39]  ²¹ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[28:19]  ²² tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ²³ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[16:4]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ²⁵ tn Grk “you will call his name.”

[1:21]  ²⁶ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[11:16]  ²⁷ tn Here δέ (de) has not been translated.

[11:16]  ²⁸ tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.

[13:15]  ²⁹ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[23:33]  ³⁰ tn Grk “the judgment of Gehenna.”

[23:33]  sn See the note on the word hell in 5:22.

[17:17]  ³¹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[17:17]  ³² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[17:17]  ³³ tn Or “faithless.”

[17:17]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[17:17]  ³⁴ tn Grk “how long.”

[17:17]  ³⁵ tn Or “put up with.” See Num 11:12; Isa 46:4.

[17:17]  ³⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[12:41]  ³⁷ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[12:41]  ³⁸ tn Grk “at the preaching of Jonah.”

[12:41]  ³⁹ tn Grk “behold.”

[12:42]  ⁴⁰ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ⁴¹ tn Grk “behold.”

[12:18]  ⁴² tn Grk “Behold my servant.”

[12:18]  ⁴³ tn Grk “in whom my soul is well pleased.”

[4:16]  ⁴⁴ sn A quotation from Isa 9:1.

[12:45]  ⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[3:7]  ⁴⁶ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[3:7]  ⁴⁷ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[19:28]  ⁴⁸ tn Here δέ (de) has not been translated.

[19:28]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ⁵⁰ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ⁵¹ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[2:6]  ⁵² sn A quotation from Mic 5:2.

[10:6]  ⁵³ tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

[27:7]  ⁵⁴ tn Here δέ (de) has not been translated.

[6:32]  ⁵⁵ tn Or “unbelievers”; Grk “Gentiles.”

[15:22]  ⁵⁶ tn Grk “And behold a Canaanite.” 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).

[15:22]  ⁵⁷ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁵⁸ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:24]  ⁵⁹ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[27:1]  ⁶⁰ tn Here δέ (de) has not been translated.

[10:5]  ⁶¹ tn Grk “instructing them, saying.”

[10:5]  ⁶² tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

[10:5]  ⁶³ tn Grk “town [or city] of the Samaritans.”

[20:19]  ⁶⁴ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ⁶⁵ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ⁶⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[2:4]  ⁶⁷ tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ⁶⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[6:7]  ⁶⁹ tn Here δέ (de) has not been translated.

[10:18]  ⁷⁰ 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.

[21:23]  ⁷¹ tn Grk “he.”

[21:23]  ⁷² tn Grk “the temple.”

[21:23]  ⁷³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[26:47]  ⁷⁴ tn Grk “behold, Judas.” 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).

[1:6]  ⁷⁵ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[4:23]  ⁷⁶ tn Grk “And he.”

[4:23]  ⁷⁷ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[27:9]  ⁷⁸ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ⁷⁹ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[1:12]  ⁸⁰ tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.

[1:12]  ⁸¹ sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).

[26:5]  ⁸² sn The suggestion here is that Jesus was too popular to openly arrest him.

[27:15]  ⁸³ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

[27:25]  ⁸⁴ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[1:17]  ⁸⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  sn See the note on Christ in 1:16.

[18:17]  ⁸⁶ tn Here δέ (de) has not been translated.

[18:17]  ⁸⁷ tn Here δέ (de) has not been translated.

[18:17]  ⁸⁸ tn Grk “let him be to you as.”

[18:17]  ⁸⁹ tn Or “a pagan.”

[18:17]  ⁹⁰ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[27:64]  ⁹¹ tn Grk “him.”

[4:8]  ⁹² tn Grk “glory.”

[12:43]  ⁹³ tn Here δέ (de) has not been translated.

[12:43]  ⁹⁴ sn Unclean spirit refers to an evil spirit.

[12:43]  ⁹⁵ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ⁹⁶ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ⁹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.