Matius 3:14

3:14 But John ¹  tried to prevent ²  him, saying, “I need to be baptized by you, and yet you come to me?”

Matius 4:13

4:13 While in Galilee, he moved from Nazareth ³  to make his home in Capernaum ⁴  by the sea, ⁵  in the region of Zebulun and Naphtali,

Matius 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matius 6:8

6:8 Do ⁶  not be like them, for your Father knows what you need before you ask him.

Matius 6:15

6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matius 8:6

8:6 “Lord, ⁷  my servant ⁸  is lying at home paralyzed, in terrible anguish.”

Matius 12:47

12:47 ⁹  Someone ¹⁰  told him, “Look, your mother and your brothers are standing outside wanting ¹¹  to speak to you.”

Matius 13:3

13:3 He ¹²  told them many things in parables, ¹³  saying: “Listen! ¹⁴  A sower went out to sow. ¹⁵ 

Matius 14:24

14:24 Meanwhile the boat, already far from land, ¹⁶  was taking a beating from the waves because the wind was against it.

Matius 15:14

15:14 Leave them! They are blind guides. ¹⁷  If someone who is blind leads another who is blind, ¹⁸  both will fall into a pit.”

Matius 17:23

17:23 They will kill him, and on the third day he will be raised.” And they became greatly distressed.

Matius 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ¹⁹  we would not have participated with them in shedding the blood of the prophets.’

Matius 25:8

25:8 The ²⁰  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’

Matius 26:21

26:21 And while they were eating he said, “I tell you the truth, ²¹  one of you will betray me.” ²² 

Matius 28:13

28:13 telling them, “You are to say, ‘His disciples came at night and stole his body ²³  while we were asleep.’

[3:14]  ¹ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ² tn The imperfect verb has been translated conatively.

[4:13]  ³ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:13]  ⁴ tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

[4:13]  sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:13]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:13]  ⁵ tn Or “by the lake.”

[4:13]  sn By the sea refers to the Sea of Galilee.

[6:8]  ⁶ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[8:6]  ⁷ 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]  ⁸ 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.

[12:47]  ⁹ 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]  ¹⁰ tn Here δέ (de) has not been translated.

[12:47]  ¹¹ tn Grk “seeking.”

[13:3]  ¹² tn Here καί (kai) has not been translated.

[13:3]  ¹³ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ¹⁴ tn Grk “Behold.”

[13:3]  ¹⁵ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[14:24]  ¹⁶ tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[15:14]  ¹⁷ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ¹⁸ tn Grk “If blind leads blind.”

[23:30]  ¹⁹ tn Grk “fathers” (so also in v. 32).

[25:8]  ²⁰ tn Here δέ (de) has not been translated.

[26:21]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ²² tn Or “will hand me over.”

[28:13]  ²³ tn Grk “him.”