Matius 1:25

1:25 but did not have marital relations ¹  with her until she gave birth to a son, whom he named ²  Jesus.

Matius 4:17

4:17 From that time Jesus began to preach this message: ³  “Repent, for the kingdom of heaven is near.”

Matius 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁴  a centurion ⁵  came to him asking for help: ⁶ 

Matius 8:22

8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” ⁷ 

Matius 9:23

9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd,

Matius 11:4

11:4 Jesus answered them, ⁸  “Go tell John what you hear and see: ⁹ 

Matius 14:12

14:12 Then John’s ¹⁰  disciples came and took the body and buried it and went and told Jesus.

Matius 15:29

Healing Many Others

15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down.

Matius 16:6

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ¹¹  and Sadducees.” ¹² 

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ¹³  are free.

Matius 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matius 22:29

22:29 Jesus ¹⁴  answered them, “You are deceived, ¹⁵  because you don’t know the scriptures or the power of God.

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ¹⁶  For all who take hold of the sword will die by the sword.

Matius 27:37

27:37 Above ¹⁷  his head they put the charge against him, ¹⁸  which read: ¹⁹  “This is Jesus, the king of the Jews.”

[1:25]  ¹ tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.

[1:25]  ² tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.

[4:17]  ³ tn Grk “and to say.”

[8:5]  ⁴ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ⁵ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ⁶ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[8:22]  ⁷ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.

[11:4]  ⁸ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁹ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[14:12]  ¹⁰ tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”

[16:6]  ¹¹ sn See the note on Pharisees in 3:7.

[16:6]  ¹² sn See the note on Sadducees in 3:7.

[17:26]  ¹³ sn See the note on the phrase their sons in the previous verse.

[22:29]  ¹⁴ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ¹⁵ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[26:52]  ¹⁶ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[27:37]  ¹⁷ tn Here καί (kai) has not been translated.

[27:37]  ¹⁸ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ¹⁹ tn Grk “was written.”