Matius 9:7

9:7 And he stood up and went home. ¹ 

Matius 24:18

24:18 and the one in the field must not turn back to get his cloak.

Matius 2:12

2:12 After being warned in a dream not to return to Herod, ²  they went back by another route to their own country.

Matius 15:39

15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. ³ 

Matius 25:19

25:19 After ⁴  a long time, the master of those slaves came and settled his accounts with them.

Matius 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ⁵  was healed at that hour.

Matius 14:22

Walking on Water

14:22 Immediately Jesus ⁶  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

Matius 9:6

9:6 But so that you may know ⁷  that the Son of Man ⁸  has authority on earth to forgive sins” – then he said to the paralytic ⁹  – “Stand up, take your stretcher, and go home.” ¹⁰ 

Matius 12:44

12:44 Then it says, ‘I will return to the home I left.’ ¹¹  When it returns, ¹²  it finds the house ¹³  empty, swept clean, and put in order. ¹⁴ 

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 14:23

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 4:12

Preaching in Galilee

4:12 Now when Jesus ¹⁵  heard that John had been imprisoned, ¹⁶  he went into Galilee.

Matius 27:60

27:60 and placed it ¹⁷  in his own new tomb that he had cut in the rock. ¹⁸  Then he rolled a great stone across the entrance ¹⁹  of the tomb and went away.

Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ²⁰  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matius 27:24

Jesus is Condemned and Mocked

27:24 When ²¹  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ²² 

Matius 21:18

The Withered Fig Tree

21:18 Now early in the morning, as he returned to the city, he was hungry.

Matius 20:14

20:14 Take what is yours and go. I ²³  want to give to this last man ²⁴  the same as I gave to you.

Matius 2:20

2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”

Matius 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ²⁵  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matius 17:11

17:11 He ²⁶  answered, “Elijah does indeed come first and will restore all things.

Matius 24:46

24:46 Blessed is that slave whom the master finds at work ²⁷  when he comes.

Matius 24:48

24:48 But if ²⁸  that evil slave should say to himself, ²⁹  ‘My master is staying away a long time,’

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ³⁰  angel of the Lord ³¹  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ³²  is going to look for the child to kill him.”

Matius 9:5

9:5 Which is easier, ³³  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 10:13

10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ³⁴ 

Matius 25:27

25:27 Then you should have deposited my money with the bankers, ³⁵  and on my return I would have received my money back with interest! ³⁶ 

Matius 8:21

8:21 Another ³⁷  of the ³⁸  disciples said to him, “Lord, let me first go and bury my father.”

Matius 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matius 24:50

24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,

Matius 12:13

12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, ³⁹  as healthy as the other.

Matius 27:3

Judas’ Suicide

27:3 Now when ⁴⁰  Judas, who had betrayed him, saw that Jesus ⁴¹  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ⁴²  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ⁴³  or from foreigners?”

[9:7]  ¹ tn Grk “to his house.”

[2:12]  ² sn See the note on King Herod in 2:1.

[15:39]  ³ sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.

[25:19]  ⁴ tn Here δέ (de) has not been translated.

[8:13]  ⁵ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[14:22]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:6]  ⁷ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ⁸ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ⁹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ¹⁰ tn Grk “to your house.”

[12:44]  ¹¹ tn Grk “I will return to my house from which I came.”

[12:44]  ¹² tn Grk “comes.”

[12:44]  ¹³ tn The words “the house” are not in Greek but are implied.

[12:44]  ¹⁴ sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[4:12]  ¹⁵ tn Grk “he.”

[4:12]  ¹⁶ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[27:60]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “to the door,” “against the door.”

[15:32]  ²⁰ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[27:24]  ²¹ tn Here δέ (de) has not been translated.

[27:24]  ²² sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[20:14]  ²³ tn Here δέ (de) has not been translated.

[20:14]  ²⁴ tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[14:15]  ²⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[17:11]  ²⁶ tn Grk “And answering, he said.” This has been simplified in the translation.

[24:46]  ²⁷ tn That is, doing his job, doing what he is supposed to be doing.

[24:48]  ²⁸ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ²⁹ tn Grk “should say in his heart.”

[2:13]  ³⁰ tn Grk “behold, an angel.” 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).

[2:13]  ³¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ³² sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[9:5]  ³³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[10:13]  ³⁴ sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[25:27]  ³⁵ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ³⁶ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[8:21]  ³⁷ tn Here δέ (de) has not been translated.

[8:21]  ³⁸ tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

[12:13]  ³⁹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[27:3]  ⁴⁰ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:25]  ⁴² tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ⁴³ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.