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 2:3

2:3 When King Herod ³  heard this he was alarmed, and all Jerusalem with him.

Matius 2:14

2:14 Then he got up, took the child and his mother during ⁴  the night, and went to Egypt.

Matius 2:21

2:21 So ⁵  he got up and took the child and his mother and returned to the land of Israel.

Matius 3:4

3:4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey. ⁶ 

Matius 4:5

4:5 Then the devil took him to the holy city, ⁷  had him stand ⁸  on the highest point ⁹  of the temple,

Matius 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matius 5:31

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ¹⁰ 

Matius 5:36-37

5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ¹¹ 

Matius 5:40-41

5:40 And if someone wants to sue you and to take your tunic, ¹²  give him your coat also. 5:41 And if anyone forces you to go one mile, ¹³  go with him two.

Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ¹⁴  do the same, don’t they?

Matius 6:3

6:3 But when you do your giving, do not let your left hand know what your right hand is doing,

Matius 6:14

6:14 “For if you forgive others ¹⁵  their sins, your heavenly Father will also forgive you.

Matius 6:33

6:33 But above all pursue his kingdom ¹⁶  and righteousness, and all these things will be given to you as well.

Matius 8:15

8:15 He touched her hand, and the fever left her. Then ¹⁷  she got up and began to serve them.

Matius 8:27

8:27 And the men ¹⁸  were amazed and said, ¹⁹  “What sort of person is this? Even the winds and the sea obey him!” ²⁰ 

Matius 9:1

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ²¹ 

Matius 9:4

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

Matius 9:8

9:8 When ²²  the crowd saw this, they were afraid ²³  and honored God who had given such authority to men. ²⁴ 

Matius 9:23

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

Matius 9:25

9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up.

Matius 9:37-38

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest ²⁵  to send out ²⁶  workers into his harvest.”

Matius 10:17

10:17 Beware ²⁷  of people, because they will hand you over to councils ²⁸  and flog ²⁹  you in their synagogues. ³⁰ 

Matius 11:8

11:8 What ³¹  did you go out to see? A man dressed in fancy clothes? ³²  Look, those who wear fancy clothes are in the homes of kings! ³³ 

Matius 12:19

12:19 He will not quarrel or cry out,

nor will anyone hear his voice in the streets.

Matius 12:47

12:47 ³⁴  Someone ³⁵  told him, “Look, your mother and your brothers are standing outside wanting ³⁶  to speak to you.”

Matius 13:11

13:11 He replied, ³⁷  “You have been given ³⁸  the opportunity to know ³⁹  the secrets ⁴⁰  of the kingdom of heaven, but they have not.

Matius 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ⁴¹  among the wheat and went away.

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ⁴² 

Matius 14:5

14:5 Although ⁴³  Herod ⁴⁴  wanted to kill John, ⁴⁵  he feared the crowd because they accepted John as a prophet.

Matius 14:11

14:11 His ⁴⁶  head was brought on a platter and given to the girl, and she brought it to her mother.

Matius 15:3-4

15:3 He answered them, ⁴⁷  “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, ⁴⁸  ‘Honor your father and mother’ ⁴⁹  and ‘Whoever insults his father or mother must be put to death.’ ⁵⁰ 

Matius 15:13

15:13 And he replied, ⁵¹  “Every plant that my heavenly Father did not plant will be uprooted.

Matius 15:27

15:27 “Yes, Lord,” she replied, ⁵²  “but even the dogs eat the crumbs that fall from their masters’ table.”

Matius 15:37

15:37 They ⁵³  all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full.

Matius 16:6

16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees ⁵⁴  and Sadducees.” ⁵⁵ 

Matius 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ⁵⁶ 

Matius 18:27

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

Matius 18:30

18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt.

Matius 18:34

18:34 And in anger his lord turned him over to the prison guards to torture him ⁵⁷  until he repaid all he owed.

Matius 19:3

19:3 Then some Pharisees ⁵⁸  came to him in order to test him. They asked, “Is it lawful ⁵⁹  to divorce a wife for any cause?” ⁶⁰ 

Matius 20:2

20:2 And after agreeing with the workers for the standard wage, ⁶¹  he sent them into his vineyard.

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ⁶² 

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 21:7

21:7 They brought the donkey and the colt and placed their cloaks ⁶³  on them, and he sat on them.

Matius 21:10

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ⁶⁴  saying, “Who is this?”

Matius 21:45

21:45 When ⁶⁵  the chief priests and the Pharisees ⁶⁶  heard his parables, they realized that he was speaking about them.

Matius 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Matius 22:7

22:7 The ⁶⁷  king was furious! He sent his soldiers, and they put those murderers to death ⁶⁸  and set their city ⁶⁹  on fire.

Matius 22:26

22:26 The second did the same, and the third, down to the seventh.

Matius 23:10

23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ⁷⁰ 

Matius 23:26

23:26 Blind Pharisee! First clean the inside of the cup, ⁷¹  so that the outside may become clean too!

Matius 23:31

23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets.

Matius 24:17

24:17 The one on the roof ⁷²  must not come down ⁷³  to take anything out of his house,

Matius 24:20

24:20 Pray ⁷⁴  that your flight may not be in winter or on a Sabbath.

Matius 24:32

The Parable of the Fig Tree

24:32 “Learn ⁷⁵  this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

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 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matius 25:18

25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it.

Matius 26:3

26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas.

Matius 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ⁷⁶  For all who take hold of the sword will die by the sword.

Matius 27:27

27:27 Then the governor’s soldiers took Jesus into the governor’s residence ⁷⁷  and gathered the whole cohort ⁷⁸  around him.

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.

Matius 27:58

27:58 He went to Pilate and asked for the body of Jesus. ⁷⁹  Then Pilate ordered that it be given to him.

Matius 27:65

27:65 Pilate said to them, “Take ⁸⁰  a guard of soldiers. Go and make it as secure as you can.”

[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.

[2:3]  ³ sn See the note on King Herod in 2:1.

[2:14]  ⁴ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[2:21]  ⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.

[3:4]  ⁶ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions, and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

[4:5]  ⁷ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ⁸ tn Grk “and he stood him.”

[4:5]  ⁹ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[5:31]  ¹⁰ sn A quotation from Deut 24:1.

[5:37]  ¹¹ tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[5:40]  ¹² tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[5:41]  ¹³ sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

[5:46]  ¹⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:14]  ¹⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[6:33]  ¹⁶ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[8:15]  ¹⁷ tn Here καί (kai) has been translated as “then.”

[8:27]  ¹⁸ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ¹⁹ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ²⁰ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:1]  ²¹ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[9:8]  ²² tn Here δέ (de) has not been translated.

[9:8]  ²³ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ²⁴ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[9:38]  ²⁵ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ²⁶ tn Grk “to thrust out.”

[10:17]  ²⁷ tn Here δέ (de) has not been translated.

[10:17]  ²⁸ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[10:17]  ²⁹ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[10:17]  ³⁰ sn See the note on synagogues in 4:23.

[11:8]  ³¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ³² sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ³³ tn Or “palaces.”

[12:47]  ³⁴ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ³⁵ tn Here δέ (de) has not been translated.

[12:47]  ³⁶ tn Grk “seeking.”

[13:11]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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).

[13:25]  ⁴¹ tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[13:56]  ⁴² tn Grk “Where did he get these things?”

[14:5]  ⁴³ tn Here καί (kai) has not been translated.

[14:5]  ⁴⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ⁴⁵ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[14:11]  ⁴⁶ tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.

[15:3]  ⁴⁷ tn Grk “But answering, he said to them.”

[15:4]  ⁴⁸ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ⁴⁹ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ⁵⁰ sn A quotation from Exod 21:17; Lev 20:9.

[15:13]  ⁵¹ tn Grk “And answering, he said.”

[15:27]  ⁵² tn Grk “she said.”

[15:37]  ⁵³ tn Here καί (kai) has not been translated.

[16:6]  ⁵⁴ sn See the note on Pharisees in 3:7.

[16:6]  ⁵⁵ sn See the note on Sadducees in 3:7.

[18:23]  ⁵⁶ tn See the note on the word “slave” in 8:9.

[18:34]  ⁵⁷ tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[19:3]  ⁵⁸ tn Grk “And Pharisees.”

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

[19:3]  ⁵⁹ 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]  ⁶⁰ 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.

[20:2]  ⁶¹ tn Grk “agreeing with the workers for a denarius a day.”

[20:2]  sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.

[20:20]  ⁶² tn Grk “asked something from him.”

[21:7]  ⁶³ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[21:10]  ⁶⁴ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[21:45]  ⁶⁵ tn Here καί (kai) has not been translated.

[21:45]  ⁶⁶ sn See the note on Pharisees in 3:7.

[22:7]  ⁶⁷ tn Here δέ (de) has not been translated.

[22:7]  ⁶⁸ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁶⁹ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[23:10]  ⁷⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[23:26]  ⁷¹ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[24:17]  ⁷² sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[24:17]  ⁷³ sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.

[24:20]  ⁷⁴ tn Here δέ (de) has not been translated.

[24:32]  ⁷⁵ tn Here δέ (de) has not been translated.

[26:52]  ⁷⁶ tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[27:27]  ⁷⁷ tn Or “into their headquarters”; Grk “into the praetorium.”

[27:27]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[27:27]  ⁷⁸ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[27:58]  ⁷⁹ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[27:65]  ⁸⁰ tn Grk “You have a guard.”