Matius 21:46

21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds ¹  regarded him as a prophet.

Matius 22:6

22:6 The ²  rest seized his slaves, insolently mistreated them, and killed them.

Matius 26:4

26:4 They ³  planned to arrest Jesus by stealth and kill him.

Matius 26:48

26:48 (Now the betrayer ⁴  had given them a sign, saying, “The one I kiss is the man. ⁵  Arrest him!”) ⁶ 

Matius 21:39

21:39 So ⁷  they seized him, ⁸  threw him out of the vineyard, ⁹  and killed him.

Matius 14:3

14:3 For Herod had arrested John, bound him, ¹⁰  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 26:55

26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? ¹¹  Day after day I sat teaching in the temple courts, yet ¹²  you did not arrest me.

Matius 26:50

26:50 Jesus ¹³  said to him, “Friend, do what you are here to do.” Then they came and took hold ¹⁴  of Jesus and arrested him.

Matius 21:35

21:35 But the tenants seized his slaves, beat one, ¹⁵  killed another, and stoned another.

Matius 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ¹⁶  the experts in the law ¹⁷  and the elders had gathered.

Matius 18:28

18:28 After ¹⁸  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ¹⁹  So ²⁰  he grabbed him by the throat and started to choke him, ²¹  saying, ‘Pay back what you owe me!’ ²² 

Matius 4:12

Preaching in Galilee

4:12 Now when Jesus ²³  heard that John had been imprisoned, ²⁴  he went into Galilee.

Matius 4:19

4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ²⁵ 

Matius 4:18

The Call of the Disciples

4:18 As ²⁶  he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). ²⁷ 

Matius 19:12

19:12 For there are some eunuchs who were that way from birth, ²⁸  and some who were made eunuchs ²⁹  by others, ³⁰  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Matius 19:11

19:11 He ³¹  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 10:17

10:17 Beware ³²  of people, because they will hand you over to councils ³³  and flog ³⁴  you in their synagogues. ³⁵ 

Matius 14:31

14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ³⁶  went out and planned together to entrap him with his own words. ³⁷ 

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 12:14

12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ³⁹  him.

Matius 14:4

14:4 because John had repeatedly told ⁴⁰  him, “It is not lawful for you to have her.” ⁴¹ 

Matius 27:18

27:18 (For he knew that they had handed him over because of envy.) ⁴² 

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 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁴³  are free.

Matius 18:30

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

Matius 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ⁴⁴ 

Matius 12:11

12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out?

Matius 10:19

10:19 Whenever ⁴⁵  they hand you over for trial, do not worry about how to speak or what to say, ⁴⁶  for what you should say will be given to you at that time. ⁴⁷ 

Matius 12:10

12:10 A ⁴⁸  man was there who had a withered ⁴⁹  hand. And they asked Jesus, ⁵⁰  “Is it lawful to heal on the Sabbath?” ⁵¹  so that they could accuse him.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ⁵²  because of my name. ⁵³ 

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 ⁵⁴  with Zebedee their father, mending their nets. Then ⁵⁵  he called them.

[21:46]  ¹ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

[22:6]  ² tn Here δέ (de) has not been translated.

[26:4]  ³ tn Here καί (kai) has not been translated.

[26:48]  ⁴ tn Grk “the one who betrays him.”

[26:48]  ⁵ tn Grk “The one I kiss is he.”

[26:48]  ⁶ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[21:39]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ⁸ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[14:3]  ¹⁰ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[26:55]  ¹¹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[26:55]  ¹² tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.

[26:50]  ¹³ tn Here δέ (de) has not been translated.

[26:50]  ¹⁴ tn Grk “and put their hands on Jesus.”

[21:35]  ¹⁵ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[26:57]  ¹⁶ tn Grk “where.”

[26:57]  ¹⁷ tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

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

[18:28]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “and he grabbed him and started choking him.”

[18:28]  ²² 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.

[4:12]  ²³ tn Grk “he.”

[4:12]  ²⁴ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[4:19]  ²⁵ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:19]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[4:18]  ²⁶ tn Here δέ (de) has not been translated.

[4:18]  ²⁷ tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

[19:12]  ²⁸ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ²⁹ tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ³⁰ tn Grk “people.”

[19:11]  ³¹ tn Here δέ (de) has not been translated.

[10:17]  ³² tn Here δέ (de) has not been translated.

[10:17]  ³³ 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]  ³⁴ 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]  ³⁵ sn See the note on synagogues in 4:23.

[22:15]  ³⁶ sn See the note on Pharisees in 3:7.

[22:15]  ³⁷ tn Grk “trap him in word.”

[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).

[12:14]  ³⁹ tn Grk “destroy.”

[14:4]  ⁴⁰ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ⁴¹ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[27:18]  ⁴² sn This is a parenthetical note by the author.

[17:26]  ⁴³ sn See the note on the phrase their sons in the previous verse.

[26:5]  ⁴⁴ sn The suggestion here is that Jesus was too popular to openly arrest him.

[10:19]  ⁴⁵ tn Here δέ (de) has not been translated.

[10:19]  ⁴⁶ tn Grk “how or what you might speak.”

[10:19]  ⁴⁷ tn Grk “in that hour.”

[12:10]  ⁴⁸ tn Grk “And behold.” 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).

[12:10]  ⁴⁹ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁵⁰ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ⁵¹ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[24:9]  ⁵² tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ⁵³ sn See Matt 5:10-12; 1 Cor 1:25-31.

[4:21]  ⁵⁴ 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]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.