Matius 3:15

3:15 So Jesus replied ¹  to him, “Let it happen now, ²  for it is right for us to fulfill all righteousness.” Then John ³  yielded ⁴  to him.

Matius 5:1

The Beatitudes

5:1 When ⁵  he saw the crowds, he went up the mountain. ⁶  After he sat down his disciples came to him.

Matius 8:10

8:10 When ⁷  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ⁸  I have not found such faith in anyone in Israel!

Matius 9:9-11

The Call of Matthew; Eating with Sinners

9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. ⁹  “Follow me,” he said to him. And he got up and followed him. 9:10 As ¹⁰  Jesus ¹¹  was having a meal ¹²  in Matthew’s ¹³  house, many tax collectors ¹⁴  and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees ¹⁵  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹⁶ 

Matius 9:20

9:20 But ¹⁷  a woman who had been suffering from a hemorrhage ¹⁸  for twelve years came up behind him and touched the edge ¹⁹  of his cloak. ²⁰ 

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ²¹  “Have mercy ²²  on us, Son of David!” ²³ 

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 14:22

Walking on Water

14:22 Immediately Jesus ²⁴  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

Matius 14:36

14:36 They begged him if ²⁵  they could only touch the edge of his cloak, and all who touched it were healed.

Matius 15:12

15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ²⁶  heard this saying they were offended?”

Matius 15:23

15:23 But he did not answer her a word. Then ²⁷  his disciples came and begged him, ²⁸  “Send her away, because she keeps on crying out after us.”

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 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ²⁹  he must deny ³⁰  himself, take up his cross, ³¹  and follow me.

Matius 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ³²  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ³³  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ³⁴ 

Matius 17:24

The Temple Tax

17:24 After ³⁵  they arrived in Capernaum, ³⁶  the collectors of the temple tax ³⁷  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matius 19:1

Questions About Divorce

19:1 Now when ³⁸  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ³⁹ 

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ⁴⁰  But the disciples scolded those who brought them. ⁴¹ 

Matius 24:1

The Destruction of the Temple

24:1 Now ⁴²  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁴³ 

Matius 24:24

24:24 For false messiahs ⁴⁴  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matius 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Matius 26:51

26:51 But ⁴⁵  one of those with Jesus grabbed ⁴⁶  his sword, drew it out, and struck the high priest’s slave, ⁴⁷  cutting off his ear.

Matius 26:56

26:56 But this has happened so that ⁴⁸  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 28:8

28:8 So ⁴⁹  they left the tomb quickly, with fear and great joy, and ran to tell his disciples.

[3:15]  ¹ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ² tn Grk “Permit now.”

[3:15]  ³ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁴ tn Or “permitted him.”

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

[5:1]  ⁶ 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.

[8:10]  ⁷ tn Here δέ (de) has not been translated.

[8:10]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:9]  ⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[9:9]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[9:10]  ¹⁰ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ¹¹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ¹² tn Grk “was reclining at table.”

[9:10]  sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:10]  ¹³ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ¹⁴ sn See the note on tax collectors in 5:46.

[9:11]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:11]  ¹⁶ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[9:20]  ¹⁷ tn Grk “And behold a woman.” 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).

[9:20]  ¹⁸ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ¹⁹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ²⁰ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[9:27]  ²¹ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ²² 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]  ²³ 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]).

[14:22]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:36]  ²⁵ tn Grk “asked that they might touch.”

[15:12]  ²⁶ sn See the note on Pharisees in 3:7.

[15:23]  ²⁷ tn Here καί (kai) has been translated as “Then.”

[15:23]  ²⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[16:24]  ²⁹ tn Grk “to come after me.”

[16:24]  ³⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ³¹ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[17:9]  ³² tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[17:22]  ³³ tn Here δέ (de) has not been translated.

[17:22]  ³⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[17:24]  ³⁵ tn Here δέ (de) has not been translated.

[17:24]  ³⁶ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ³⁷ tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.

[17:24]  sn The temple tax refers to the half-shekel tax paid annually by male Jews to support the temple (Exod 30:13-16).

[19:1]  ³⁸ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ³⁹ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[19:13]  ⁴⁰ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ⁴¹ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[24:1]  ⁴² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁴³ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[24:24]  ⁴⁴ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:51]  ⁴⁵ tn Grk “And behold one.” 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).

[26:51]  ⁴⁶ tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.

[26:51]  ⁴⁷ tn See the note on the word “slave” in 8:9.

[26:56]  ⁴⁸ tn Grk “But so that”; the verb “has happened” is implied.

[28:8]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.