Matius 5:1

The Beatitudes

5:1 When ¹  he saw the crowds, he went up the mountain. ²  After he sat down his disciples came to him.

Matius 12:2

12:2 But when the Pharisees ³  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matius 12:10

12:10 A ⁴  man was there who had a withered ⁵  hand. And they asked Jesus, ⁶  “Is it lawful to heal on the Sabbath?” ⁷  so that they could accuse him.

Matius 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matius 14:35-36

14:35 When the people ⁸  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if ⁹  they could only touch the edge of his cloak, and all who touched it were healed.

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 26:17

The Passover

26:17 Now on the first day of the feast of ¹⁰  Unleavened Bread the disciples came to Jesus and said, ¹¹  “Where do you want us to prepare for you to eat the Passover?” ¹² 

Matius 27:11

Jesus and Pilate

27:11 Then ¹³  Jesus stood before the governor, and the governor asked him, ¹⁴  “Are you the king ¹⁵  of the Jews?” Jesus ¹⁶  said, “You say so.” ¹⁷ 

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ¹⁸  now from the cross, we will believe in him!

[5:1]  ¹ tn Here δέ (de) has not been translated.

[5:1]  ² tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[12:2]  ³ sn See the note on Pharisees in 3:7.

[12:10]  ⁴ 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]  ⁵ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁶ 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]  ⁷ 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).

[14:35]  ⁸ 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).

[14:36]  ⁹ tn Grk “asked that they might touch.”

[26:17]  ¹⁰ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ¹¹ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ¹² sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[27:11]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ¹⁴ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ¹⁵ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

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

[27:11]  ¹⁷ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

[27:42]  ¹⁸ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.