Matius 1:2

1:2 Abraham was the father ¹  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Matius 8:6

8:6 “Lord, ²  my servant ³  is lying at home paralyzed, in terrible anguish.”

Matius 8:14

Healings at Peter’s House

8:14 Now ⁴  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ⁵  sick with a fever.

Matius 8:25

8:25 So they came ⁶  and woke him up saying, “Lord, save us! We are about to die!”

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 9:29

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matius 13:7

13:7 Other seeds fell among the thorns, ⁷  and they grew up and choked them. ⁸ 

Matius 13:11

13:11 He replied, ⁹  “You have been given ¹⁰  the opportunity to know ¹¹  the secrets ¹²  of the kingdom of heaven, but they have not.

Matius 14:29

14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward 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 18:27

18:27 The lord had compassion on that slave and released him, and forgave him the debt.

Matius 19:3

19:3 Then some Pharisees ¹³  came to him in order to test him. They asked, “Is it lawful ¹⁴  to divorce a wife for any cause?” ¹⁵ 

Matius 21:17

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

Matius 21:29

21:29 The boy answered, ¹⁶  ‘I will not.’ But later he had a change of heart ¹⁷  and went.

Matius 22:5

22:5 But they were indifferent and went away, one to his farm, another to his business.

Matius 22:42

22:42 “What do you think about the Christ? ¹⁸  Whose son is he?” They said, “The son of David.” ¹⁹ 

Matius 25:33

25:33 He ²⁰  will put the sheep on his right and the goats on his left.

Matius 26:70

26:70 But he denied it in front of them all: ²¹  “I don’t know what you’re talking about!”

Matius 27:5

27:5 So ²²  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matius 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” ²³ 

Matius 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ²⁴  he handed him over ²⁵  to be crucified. ²⁶ 

Matius 27:53

27:53 (They ²⁷  came out of the tombs after his resurrection and went into the holy city and appeared to many people.)

Matius 27:56

27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

[1:2]  ¹ tn Grk “fathered.”

[8:6]  ² tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ³ tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

[8:14]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ⁵ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[8:25]  ⁶ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ⁷ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[13:7]  ⁸ sn That is, crowded out the good plants.

[13:11]  ⁹ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ¹⁰ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ¹¹ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ¹² tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[19:3]  ¹³ tn Grk “And Pharisees.”

[19:3]  sn See the note on Pharisees in 3:7.

[19:3]  ¹⁴ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ¹⁵ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[21:29]  ¹⁶ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

[21:29]  ¹⁷ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

[22:42]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ¹⁹ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[25:33]  ²⁰ tn Here καί (kai) has not been translated.

[26:70]  ²¹ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[27:5]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:10]  ²³ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[27:26]  ²⁴ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[27:26]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

[27:26]  ²⁵ tn Or “delivered him up.”

[27:26]  ²⁶ sn See the note on crucified in 20:19.

[27:53]  ²⁷ tn Here καί (kai) has not been translated.