Matius 2:8

2:8 He ¹  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ²  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ³  and myrrh. ⁴ 

Matius 4:21

4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat ⁵  with Zebedee their father, mending their nets. Then ⁶  he called them.

Matius 4:24

4:24 So a report about him spread throughout Syria. People ⁷  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ⁸  paralytics, and those possessed by demons, ⁹  and he healed them.

Matius 7:6

7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. ¹⁰ 

Matius 8:26

8:26 But ¹¹  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ¹²  the winds and the sea, ¹³  and it was dead calm.

Matius 9:6

9:6 But so that you may know ¹⁴  that the Son of Man ¹⁵  has authority on earth to forgive sins” – then he said to the paralytic ¹⁶  – “Stand up, take your stretcher, and go home.” ¹⁷ 

Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ¹⁸  a glutton and a drunk, a friend of tax collectors ¹⁹  and sinners!’ ²⁰  But wisdom is vindicated ²¹  by her deeds.” ²² 

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ²³  comes and snatches what was sown in his heart; ²⁴  this is the seed sown along the path.

Matius 13:33

The Parable of the Yeast

13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with ²⁵  three measures ²⁶  of flour until all the dough had risen.” ²⁷ 

Matius 14:13

The Feeding of the Five Thousand

14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, ²⁸  they followed him on foot from the towns. ²⁹ 

Matius 15:30-31

15:30 Then ³⁰  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ³¹  laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Matius 15:36

15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ³² 

Matius 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ³³  he left them and went away.

Matius 17:4

17:4 So ³⁴  Peter said ³⁵  to Jesus, “Lord, it is good for us to be here. If you want, I will make ³⁶  three shelters ³⁷  – one for you, one for Moses, and one for Elijah.”

Matius 17:27

17:27 But so that we don’t offend them, go to the lake and throw out a hook. Take the first fish that comes up, and when you open its mouth, you will find a four drachma coin. ³⁸  Take that and give it to them for me and you.”

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ³⁹ 

Matius 18:28

18:28 After ⁴⁰  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ⁴¹  So ⁴²  he grabbed him by the throat and started to choke him, ⁴³  saying, ‘Pay back what you owe me!’ ⁴⁴ 

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ⁴⁵  to the poor, and you will have treasure ⁴⁶  in heaven. Then come, follow me.”

Matius 20:6

20:6 And about five o’clock that afternoon ⁴⁷  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 21:2

21:2 telling them, “Go to the village ahead of you. ⁴⁸  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matius 21:15

21:15 But when the chief priests and the experts in the law ⁴⁹  saw the wonderful things he did and heard the children crying out in the temple courts, ⁵⁰  “Hosanna to the Son of David,” they became indignant

Matius 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ⁵¹  for his brother.’ ⁵² 

Matius 24:30

24:30 Then ⁵³  the sign of the Son of Man will appear in heaven, ⁵⁴  and ⁵⁵  all the tribes of the earth will mourn. They ⁵⁶  will see the Son of Man arriving on the clouds of heaven ⁵⁷  with power and great glory.

Matius 25:15

25:15 To ⁵⁸  one he gave five talents, ⁵⁹  to another two, and to another one, each according to his ability. Then he went on his journey.

Matius 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Matius 25:44

25:44 Then they too will answer, ⁶⁰  ‘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 26:7

26:7 a woman came to him with an alabaster jar ⁶¹  of expensive perfumed oil, ⁶²  and she poured it on his head as he was at the table. ⁶³ 

Matius 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ⁶⁴ 

Matius 27:3

Judas’ Suicide

27:3 Now when ⁶⁵  Judas, who had betrayed him, saw that Jesus ⁶⁶  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 27:19

27:19 As ⁶⁷  he was sitting on the judgment seat, ⁶⁸  his wife sent a message ⁶⁹  to him: ⁷⁰  “Have nothing to do with that innocent man; ⁷¹  I have suffered greatly as a result of a dream ⁷²  about him today.”

Matius 27:24

Jesus is Condemned and Mocked

27:24 When ⁷³  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ⁷⁴ 

Matius 27:29

27:29 and after braiding ⁷⁵  a crown of thorns, ⁷⁶  they put it on his head. They ⁷⁷  put a staff ⁷⁸  in his right hand, and kneeling down before him, they mocked him: ⁷⁹  “Hail, king of the Jews!” ⁸⁰ 

Matius 27:35

27:35 When ⁸¹  they had crucified ⁸²  him, they divided his clothes by throwing dice. ⁸³ 

Matius 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁸⁴  now from the cross, we will believe in him!

Matius 27:48

27:48 Immediately ⁸⁵  one of them ran and got a sponge, filled it with sour wine, ⁸⁶  put it on a stick, ⁸⁷  and gave it to him to drink.

Matius 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ⁸⁸  descending from heaven came and rolled away the stone and sat on it.

[2:8]  ¹ tn Here καί (kai) has not been translated.

[2:11]  ² tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ³ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ⁴ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[4:21]  ⁵ tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.

[4:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:24]  ⁷ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ⁸ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), 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).

[4:24]  ⁹ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[7:6]  ¹⁰ tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

[8:26]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ¹² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ¹³ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[9:6]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “to your house.”

[11:19]  ¹⁸ tn Grk “Behold a man.”

[11:19]  ¹⁹ sn See the note on tax collectors in 5:46.

[11:19]  ²⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ²¹ tn Or “shown to be right.”

[11:19]  ²² tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[13:19]  ²³ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ²⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[13:33]  ²⁵ tn Grk “hid in.”

[13:33]  ²⁶ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:33]  ²⁷ tn Grk “it was all leavened.”

[13:33]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[14:13]  ²⁸ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[14:13]  ²⁹ tn Or “cities.”

[15:30]  ³⁰ tn Here καί (kai) has been translated as “Then.”

[15:30]  ³¹ tn Here καί (kai) has not been translated.

[15:36]  ³² tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[16:4]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:4]  ³⁴ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ³⁵ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ³⁶ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ³⁷ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[17:27]  ³⁸ sn The four drachma coin was a stater (στατήρ, stathr), a silver coin worth four drachmas. One drachma was equivalent to one denarius, the standard pay for a day’s labor (L&N 6.80).

[18:16]  ³⁹ sn A quotation from Deut 19:15.

[18:28]  ⁴⁰ tn Here δέ (de) has not been translated.

[18:28]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “and he grabbed him and started choking him.”

[18:28]  ⁴⁴ 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.

[19:21]  ⁴⁵ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ⁴⁶ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[20:6]  ⁴⁷ tn Grk “about the eleventh hour.”

[21:2]  ⁴⁸ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[21:15]  ⁴⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ⁵⁰ tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

[22:24]  ⁵¹ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁵² sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[24:30]  ⁵³ tn Here καί (kai) has not been translated.

[24:30]  ⁵⁴ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ⁵⁵ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ⁵⁶ tn Here καί (kai) has not been translated.

[24:30]  ⁵⁷ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[25:15]  ⁵⁸ tn Here καί (kai) has not been translated.

[25:15]  ⁵⁹ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[25:44]  ⁶⁰ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:7]  ⁶¹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[26:7]  ⁶² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).

[26:7]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[26:7]  ⁶³ tn Grk “as he was reclining at table.”

[26:7]  sn 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.

[26:75]  ⁶⁴ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[27:3]  ⁶⁵ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:19]  ⁶⁷ tn Here δέ (de) has not been translated.

[27:19]  ⁶⁸ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁶⁹ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁷⁰ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁷¹ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁷² tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:24]  ⁷³ tn Here δέ (de) has not been translated.

[27:24]  ⁷⁴ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:29]  ⁷⁵ tn Or “weaving.”

[27:29]  ⁷⁶ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ⁷⁷ tn Here καί (kai) has not been translated.

[27:29]  ⁷⁸ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁷⁹ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁸⁰ tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

[27:35]  ⁸¹ tn Here δέ (de) has not been translated.

[27:35]  ⁸² sn See the note on crucified in 20:19.

[27:35]  ⁸³ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[27:35]  sn An allusion to Ps 22:18.

[27:42]  ⁸⁴ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

[27:48]  ⁸⁵ tn Here καί (kai) has not been translated.

[27:48]  ⁸⁶ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[27:48]  ⁸⁷ tn Grk “a reed.”

[28:2]  ⁸⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.