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 4:18

The Call of the Disciples

4:18 As ¹  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ² 

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ³ 

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁴  “Have mercy ⁵  on us, Son of David!” ⁶ 

Matius 12:4

12:4 how he entered the house of God and they ate ⁷  the sacred bread, ⁸  which was against the law ⁹  for him or his companions to eat, but only for the priests? ¹⁰ 

Matius 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ¹¹  crowds ¹²  followed him, and he healed them all.

Matius 13:35

13:35 This fulfilled what was spoken by the prophet: ¹³ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ¹⁴ 

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹⁵  The one who has ears had better listen! ¹⁶ 

Matius 16:12

16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Matius 17:15

17:15 and said, “Lord, have mercy on my son, because he has seizures ¹⁷  and suffers terribly, for he often falls into the fire and into the water.

Matius 18:3

18:3 and said, “I tell you the truth, ¹⁸  unless you turn around and become like little children, ¹⁹  you will never ²⁰  enter the kingdom of heaven!

Matius 24:7

24:7 For nation will rise up in arms ²¹  against nation, and kingdom against kingdom. And there will be famines ²²  and earthquakes ²³  in various places.

Matius 24:23

24:23 Then if anyone says to you, ‘Look, here is the Christ!’ ²⁴  or ‘There he is!’ do not believe him.

Matius 24:26

24:26 So then, if someone ²⁵  says to you, ‘Look, he is in the wilderness,’ ²⁶  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matius 24:38-39

24:38 For in those days before the flood, people ²⁷  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. ²⁸  It will be the same at the coming of the Son of Man. ²⁹ 

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ³⁰  “He has blasphemed! Why do we still need witnesses? Now ³¹  you have heard the blasphemy!

Matius 27:6

27:6 The ³²  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:21

27:21 The ³³  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”

Matius 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Matius 28:6

28:6 He is not here, for he has been raised, ³⁴  just as he said. Come and see the place where he ³⁵  was lying.

[4:18]  ¹ tn Here δέ (de) has not been translated.

[4:18]  ² tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[8:12]  ³ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[9:27]  ⁴ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁵ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ⁶ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[12:4]  ⁷ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ⁸ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ⁹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹⁰ sn See 1 Sam 21:1-6.

[12:15]  ¹¹ tn Here καί (kai) has not been translated.

[12:15]  ¹² tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[13:35]  ¹³ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.

[13:35]  ¹⁴ sn A quotation from Ps 78:2.

[13:43]  ¹⁵ sn An allusion to Dan 12:3.

[13:43]  ¹⁶ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[17:15]  ¹⁷ tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[18:3]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ¹⁹ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ²⁰ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[24:7]  ²¹ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ²² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ²³ 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.

[24:23]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:23]  sn See the note on Christ in 1:16.

[24:26]  ²⁵ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ²⁶ tn Or “in the desert.”

[24:38]  ²⁷ tn Grk “they,” but in an indefinite sense, “people.”

[24:39]  ²⁸ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ²⁹ tn Grk “So also will be the coming of the Son of Man.”

[26:65]  ³⁰ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ³¹ tn Grk “Behold now.” 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).

[27:6]  ³² tn Here δέ (de) has not been translated.

[27:21]  ³³ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[28:6]  ³⁴ 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]  ³⁵ 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.