Matius 2:15

2:15 He stayed there until Herod ¹  died. In this way what was spoken by the Lord through the prophet was fulfilled: “I called my Son out of Egypt.” ² 

Matius 5:20

5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ³  and the Pharisees, ⁴  you will never enter the kingdom of heaven.

Matius 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matius 5:39

5:39 But I say to you, do not resist the evildoer. ⁵  But whoever strikes you on the ⁶  right cheek, turn the other to him as well.

Matius 7:5

7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matius 7:26

7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.

Matius 9:6

9:6 But so that you may know ⁷  that the Son of Man ⁸  has authority on earth to forgive sins” – then he said to the paralytic ⁹  – “Stand up, take your stretcher, and go home.” ¹⁰ 

Matius 9:11

9:11 When the Pharisees ¹¹  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹² 

Matius 9:14

The Superiority of the New

9:14 Then John’s ¹³  disciples came to Jesus ¹⁴  and asked, “Why do we and the Pharisees ¹⁵  fast often, ¹⁶  but your disciples don’t fast?”

Matius 9:28

9:28 When ¹⁷  he went into the house, the blind men came to him. Jesus ¹⁸  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 9:36

9:36 When ¹⁹  he saw the crowds, he had compassion on them because they were bewildered and helpless, ²⁰  like sheep without a shepherd.

Matius 10:23

10:23 Whenever ²¹  they persecute you in one place, ²²  flee to another. I tell you the truth, ²³  you will not finish going through all the towns ²⁴  of Israel before the Son of Man comes.

Matius 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ²⁵  he will never lose his reward.”

Matius 11:16

11:16 “To ²⁶  what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, ²⁷ 

Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ²⁸  in which he had done many of his miracles, because they did not repent.

Matius 12:4

12:4 how he entered the house of God and they ate ²⁹  the sacred bread, ³⁰  which was against the law ³¹  for him or his companions to eat, but only for the priests? ³² 

Matius 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ³³  crowds ³⁴  followed him, and he healed them all.

Matius 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ³⁵  healed him so that he could speak and see. ³⁶ 

Matius 12:31-32

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ³⁷  but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. ³⁸  But whoever speaks against the Holy Spirit will not be forgiven, ³⁹  either in this age or in the age to come.

Matius 12:44

12:44 Then it says, ‘I will return to the home I left.’ ⁴⁰  When it returns, ⁴¹  it finds the house ⁴²  empty, swept clean, and put in order. ⁴³ 

Matius 12:46

Jesus’ True Family

12:46 While Jesus ⁴⁴  was still speaking to the crowds, ⁴⁵  his mother and brothers ⁴⁶  came and ⁴⁷  stood outside, asking ⁴⁸  to speak to him.

Matius 13:21

13:21 But he has no root in himself and does not endure; ⁴⁹  when ⁵⁰  trouble or persecution comes because of the word, immediately he falls away.

Matius 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ⁵¹ 

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ⁵²  and Sadducees ⁵³  came to test Jesus, ⁵⁴  they asked him to show them a sign from heaven. ⁵⁵ 

Matius 16:9

16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up?

Matius 16:11

16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!”

Matius 17:1

The Transfiguration

17:1 Six days later ⁵⁶  Jesus took with him Peter, James, and John the brother of James, ⁵⁷  and led them privately up a high mountain.

Matius 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ⁵⁸  the same way, the Son of Man will suffer at their hands.”

Matius 18:13

18:13 And if he finds it, I tell you the truth, ⁵⁹  he will rejoice more over it than over the ninety-nine that did not go astray.

Matius 18:28

18:28 After ⁶⁰  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ⁶¹  So ⁶²  he grabbed him by the throat and started to choke him, ⁶³  saying, ‘Pay back what you owe me!’ ⁶⁴ 

Matius 20:13

20:13 And the landowner ⁶⁵  replied to one of them, ⁶⁶  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ⁶⁷ 

Matius 20:17-18

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ⁶⁸  he took the twelve ⁶⁹  aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ⁷⁰  They will condemn him to death,

Matius 20:22

20:22 Jesus ⁷¹  answered, “You don’t know what you are asking! ⁷²  Are you able to drink the cup I am about to drink?” ⁷³  They said to him, “We are able.” ⁷⁴ 

Matius 21:1

The Triumphal Entry

21:1 Now ⁷⁵  when they approached Jerusalem ⁷⁶  and came to Bethphage, ⁷⁷  at the Mount of Olives, ⁷⁸  Jesus sent two disciples,

Matius 21:27

21:27 So ⁷⁹  they answered Jesus, ⁸⁰  “We don’t know.” ⁸¹  Then he said to them, “Neither will I tell you ⁸²  by what authority ⁸³  I am doing these things.

Matius 21:30

21:30 The father ⁸⁴  went to the other son and said the same thing. This boy answered, ⁸⁵  ‘I will, sir,’ but did not go.

Matius 21:41

21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

Matius 22:12

22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ⁸⁶ 

Matius 23:3

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ⁸⁷ 

Matius 23:5

23:5 They ⁸⁸  do all their deeds to be seen by people, for they make their phylacteries ⁸⁹  wide and their tassels ⁹⁰  long.

Matius 23:39--24:1

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁹¹ 

The Destruction of the Temple

24:1 Now ⁹²  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁹³ 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁹⁴  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ⁹⁵  was coming, he would have been alert and would not have let his house be broken into.

Matius 25:9

25:9 ‘No,’ they replied. ⁹⁶  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

Matius 25:44

25:44 Then they too will answer, ⁹⁷  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’

Matius 26:35

26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

Matius 26:42

26:42 He went away a second time and prayed, ⁹⁸  “My Father, if this cup ⁹⁹  cannot be taken away unless I drink it, your will must be done.”

Matius 26:56

26:56 But this has happened so that ¹⁰⁰  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ¹⁰¹  “He has blasphemed! Why do we still need witnesses? Now ¹⁰²  you have heard the blasphemy!

Matius 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matius 27:6

27:6 The ¹⁰³  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 ¹⁰⁴  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”

Matius 28:9

28:9 But ¹⁰⁵  Jesus met them, saying, “Greetings!” They ¹⁰⁶  came to him, held on to his feet and worshiped him.

[2:15]  ¹ sn See the note on King Herod in 2:1.

[2:15]  ² sn A quotation from Hos 11:1.

[5:20]  ³ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ⁴ sn See the note on Pharisees in 3:7.

[5:39]  ⁵ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁶ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[9:6]  ⁷ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ⁸ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ⁹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ¹⁰ tn Grk “to your house.”

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

[9:11]  ¹² 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.

[9:14]  ¹³ sn John refers to John the Baptist.

[9:14]  ¹⁴ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:14]  ¹⁶ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[9:28]  ¹⁷ tn Here δέ (de) has not been translated.

[9:28]  ¹⁸ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[9:36]  ¹⁹ tn Here δέ (de) has not been translated.

[9:36]  ²⁰ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[10:23]  ²¹ tn Here δέ (de) has not been translated.

[10:23]  ²² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ²³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ²⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:42]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:16]  ²⁶ tn Here δέ (de) has not been translated.

[11:16]  ²⁷ tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.

[11:20]  ²⁸ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[12:4]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² sn See 1 Sam 21:1-6.

[12:15]  ³³ tn Here καί (kai) has not been translated.

[12:15]  ³⁴ 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.

[12:22]  ³⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ³⁶ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[12:31]  ³⁷ tn Grk “every sin and blasphemy will be forgiven men.”

[12:32]  ³⁸ tn Grk “it will be forgiven him.”

[12:32]  ³⁹ tn Grk “it will not be forgiven him.”

[12:32]  sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.

[12:44]  ⁴⁰ tn Grk “I will return to my house from which I came.”

[12:44]  ⁴¹ tn Grk “comes.”

[12:44]  ⁴² tn The words “the house” are not in Greek but are implied.

[12:44]  ⁴³ sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[12:46]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ⁴⁵ tn Grk “crowds, behold, his mother.” 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).

[12:46]  ⁴⁶ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ⁴⁷ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ⁴⁸ tn Grk “seeking.”

[13:21]  ⁴⁹ tn Grk “is temporary.”

[13:21]  ⁵⁰ tn Here δέ (de) has not been translated.

[15:5]  ⁵¹ tn Grk “is a gift,” that is, something dedicated to God.

[16:1]  ⁵² sn See the note on Pharisees in 3:7.

[16:1]  ⁵³ sn See the note on Sadducees in 3:7.

[16:1]  ⁵⁴ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁵⁵ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[17:1]  ⁵⁶ tn Grk “And after six days.”

[17:1]  ⁵⁷ tn Grk “John his brother” with “his” referring to James.

[17:12]  ⁵⁸ tn Here καί (kai) has not been translated.

[18:13]  ⁵⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:28]  ⁶⁰ tn Here δέ (de) has not been translated.

[18:28]  ⁶¹ tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.

[18:28]  ⁶² tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ⁶³ tn Grk “and he grabbed him and started choking him.”

[18:28]  ⁶⁴ tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:13]  ⁶⁵ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ⁶⁶ tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[20:13]  ⁶⁷ tn Grk “for a denarius a day.”

[20:17]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ⁶⁹ tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë^1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA²⁷ puts the word in brackets to show doubts about its authenticity.

[20:18]  ⁷⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:22]  ⁷¹ tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[20:22]  ⁷² tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.

[20:22]  ⁷³ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

[20:22]  ⁷⁴ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[21:1]  ⁷⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:1]  ⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:1]  ⁷⁷ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[21:1]  ⁷⁸ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[21:27]  ⁷⁹ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

[21:27]  ⁸⁰ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ⁸¹ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

[21:27]  ⁸² sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[21:27]  ⁸³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[21:30]  ⁸⁴ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁸⁵ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[22:12]  ⁸⁶ tn Grk “he was silent.”

[23:3]  ⁸⁷ tn Grk “for they say and do not do.”

[23:5]  ⁸⁸ tn Here δέ (de) has not been translated.

[23:5]  ⁸⁹ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ⁹⁰ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:5]  sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

[23:39]  ⁹¹ sn A quotation from Ps 118:26.

[24:1]  ⁹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁹³ 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.

[24:15]  ⁹⁴ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[24:43]  ⁹⁵ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[25:9]  ⁹⁶ tn Grk “The wise answered, saying, ‘No.’”

[25:44]  ⁹⁷ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:42]  ⁹⁸ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁹⁹ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:56]  ¹⁰⁰ tn Grk “But so that”; the verb “has happened” is implied.

[26:65]  ¹⁰¹ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ¹⁰² 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]  ¹⁰³ tn Here δέ (de) has not been translated.

[27:21]  ¹⁰⁴ 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.

[28:9]  ¹⁰⁵ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).

[28:9]  ¹⁰⁶ tn Here δέ (de) has not been translated.