Matius 3:15

3:15 So Jesus replied ¹  to him, “Let it happen now, ²  for it is right for us to fulfill all righteousness.” Then John ³  yielded ⁴  to him.

Matius 5:1

The Beatitudes

5:1 When ⁵  he saw the crowds, he went up the mountain. ⁶  After he sat down his disciples came to him.

Matius 5:18

5:18 I ⁷  tell you the truth, ⁸  until heaven and earth pass away not the smallest letter or stroke of a letter ⁹  will pass from the law until everything takes place.

Matius 5:29-30

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ¹⁰  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ¹¹  ‘Do not break an oath, but fulfill your vows to the Lord.’ ¹² 

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 6:34

6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ¹³ 

Matius 7:21

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ¹⁴  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Matius 7:25

7:25 The rain fell, the flood ¹⁵  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matius 8:10

8:10 When ¹⁶  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ¹⁷  I have not found such faith in anyone in Israel!

Matius 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ¹⁸  was healed at that hour.

Matius 9:5

9:5 Which is easier, ¹⁹  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matius 9:20

9:20 But ²⁰  a woman who had been suffering from a hemorrhage ²¹  for twelve years came up behind him and touched the edge ²²  of his cloak. ²³ 

Matius 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ²⁴  “Have mercy ²⁵  on us, Son of David!” ²⁶ 

Matius 10:27

10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, ²⁷  proclaim from the housetops. ²⁸ 

Matius 11:7

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ²⁹  to see? A reed shaken by the wind? ³⁰ 

Matius 11:11

11:11 “I tell you the truth, ³¹  among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least ³²  in the kingdom of heaven is greater than he is.

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 12:18

12:18 “Here is ³⁵  my servant whom I have chosen,

the one I love, in whom I take great delight. ³⁶ 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matius 12:35

12:35 The good person ³⁷  brings good things out of his ³⁸  good treasury, ³⁹  and the evil person brings evil things out of his evil treasury.

Matius 12:40

12:40 For just as Jonah was in the belly of the huge fish ⁴⁰  for three days and three nights, ⁴¹  so the Son of Man will be in the heart of the earth for three days and three nights.

Matius 12:43

The Return of the Unclean Spirit

12:43 “When ⁴²  an unclean spirit ⁴³  goes out of a person, ⁴⁴  it passes through waterless places ⁴⁵  looking for rest but ⁴⁶  does not find it.

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ⁴⁷  comes and snatches what was sown in his heart; ⁴⁸  this is the seed sown along the path.

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 13:27

13:27 So the slaves ⁵¹  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ⁵²  The one who has ears had better listen! ⁵³ 

Matius 13:48

13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.

Matius 14:9

14:9 Although it grieved the king, ⁵⁴  because of his oath and the dinner guests he commanded it to be given.

Matius 14:22

Walking on Water

14:22 Immediately Jesus ⁵⁵  made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds.

Matius 14:35

14:35 When the people ⁵⁶  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

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,” ⁵⁷ 

Matius 15:22

15:22 A ⁵⁸  Canaanite woman from that area came ⁵⁹  and cried out, ⁶⁰  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 15:31

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 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 16:12

16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.

Matius 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ⁶¹  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ⁶² 

Matius 18:7

18:7 Woe to the world because of stumbling blocks! It ⁶³  is necessary that stumbling blocks come, but woe to the person through whom they come.

Matius 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matius 18:18

18:18 “I tell you the truth, ⁶⁴  whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ⁶⁵  to the poor, and you will have treasure ⁶⁶  in heaven. Then come, follow me.”

Matius 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:7

20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’

Matius 20:17

Third Prediction of Jesus’ Death and Resurrection

20:17 As Jesus was going up to Jerusalem, ⁶⁷  he took the twelve ⁶⁸  aside privately and said to them on the way,

Matius 24:2

24:2 And he said to them, ⁶⁹  “Do you see all these things? I tell you the truth, ⁷⁰  not one stone will be left on another. ⁷¹  All will be torn down!” ⁷² 

Matius 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ⁷³  – 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 ⁷⁴  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. ⁷⁵  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’

Matius 25:29

25:29 For the one who has will be given more, ⁷⁶  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ⁷⁷ 

Matius 25:32

25:32 All ⁷⁸  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.

Matius 25:38

25:38 When ⁷⁹  did we see you a stranger and invite you in, or naked and clothe you?

Matius 25:43-44

25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ⁸⁰  ‘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 ⁸¹  of expensive perfumed oil, ⁸²  and she poured it on his head as he was at the table. ⁸³ 

Matius 26:13

26:13 I tell you the truth, ⁸⁴  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matius 26:26

The Lord’s Supper

26:26 While ⁸⁵  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”

Matius 26:42

26:42 He went away a second time and prayed, ⁸⁶  “My Father, if this cup ⁸⁷  cannot be taken away unless I drink it, your will must be done.”

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ⁸⁸  of the Power ⁸⁹  and coming on the clouds of heaven.” ⁹⁰ 

Matius 27:6

27:6 The ⁹¹  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matius 27:31

27:31 When ⁹²  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ⁹³  they led him away to crucify him.

Matius 27:54

27:54 Now when the centurion ⁹⁴  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

[3:15]  ¹ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ² tn Grk “Permit now.”

[3:15]  ³ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ⁴ tn Or “permitted him.”

[5:1]  ⁵ tn Here δέ (de) has not been translated.

[5:1]  ⁶ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[5:18]  ⁷ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

[5:18]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:18]  ⁹ tn Grk “Not one iota or one serif.”

[5:18]  sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).

[5:29]  ¹⁰ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[5:33]  ¹¹ tn Grk “the ancient ones.”

[5:33]  ¹² sn A quotation from Lev 19:12.

[6:34]  ¹³ tn Grk “Sufficient for the day is its evil.”

[7:21]  ¹⁴ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[7:25]  ¹⁵ tn Grk “the rivers.”

[8:10]  ¹⁶ tn Here δέ (de) has not been translated.

[8:10]  ¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:13]  ¹⁸ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[9:5]  ¹⁹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[9:20]  ²⁰ tn Grk “And behold a woman.” 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).

[9:20]  ²¹ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ²² sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ²³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[9:27]  ²⁴ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ²⁵ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ²⁶ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:27]  ²⁷ tn Grk “what you hear in the ear,” an idiom.

[10:27]  ²⁸ tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[11:7]  ²⁹ tn Or “desert.”

[11:7]  ³⁰ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[11:11]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:11]  ³² sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[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.

[12:18]  ³⁵ tn Grk “Behold my servant.”

[12:18]  ³⁶ tn Grk “in whom my soul is well pleased.”

[12:35]  ³⁷ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ³⁸ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ³⁹ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[12:40]  ⁴⁰ tn Grk “large sea creature.”

[12:40]  ⁴¹ sn A quotation from Jonah 1:17.

[12:43]  ⁴² tn Here δέ (de) has not been translated.

[12:43]  ⁴³ sn Unclean spirit refers to an evil spirit.

[12:43]  ⁴⁴ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ⁴⁵ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:19]  ⁴⁷ 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]  ⁴⁸ 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.

[13:21]  ⁴⁹ tn Grk “is temporary.”

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

[13:27]  ⁵¹ tn See the note on the word “slave” in 8:9.

[13:43]  ⁵² sn An allusion to Dan 12:3.

[13:43]  ⁵³ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[14:9]  ⁵⁴ tn Grk “and being grieved, the king commanded.”

[14:9]  sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.

[14:22]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:35]  ⁵⁶ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).

[15:5]  ⁵⁷ tn Grk “is a gift,” that is, something dedicated to God.

[15:22]  ⁵⁸ tn Grk “And behold a Canaanite.” 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).

[15:22]  ⁵⁹ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁶⁰ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[17:22]  ⁶¹ tn Here δέ (de) has not been translated.

[17:22]  ⁶² tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[18:7]  ⁶³ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:18]  ⁶⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:21]  ⁶⁵ 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]  ⁶⁶ 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.

[20:17]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:17]  ⁶⁸ 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.

[24:2]  ⁶⁹ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁷⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁷¹ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ⁷² tn Grk “not one stone will be left here on another which will not be thrown down.”

[24:15]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Grk “The wise answered, saying, ‘No.’”

[25:29]  ⁷⁶ tn Grk “to everyone who has, he will be given more.”

[25:29]  sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

[25:29]  ⁷⁷ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

[25:32]  ⁷⁸ tn Here καί (kai) has not been translated.

[25:38]  ⁷⁹ tn Here δέ (de) has not been translated.

[25:44]  ⁸⁰ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:7]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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.

[26:13]  ⁸⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:26]  ⁸⁵ tn Here δέ (de) has not been translated.

[26:42]  ⁸⁶ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁸⁷ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:64]  ⁸⁸ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ⁸⁹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ⁹⁰ sn An allusion to Dan 7:13 (see also Matt 24:30).

[27:6]  ⁹¹ tn Here δέ (de) has not been translated.

[27:31]  ⁹² tn Here καί (kai) has not been translated.

[27:31]  ⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:54]  ⁹⁴ sn See the note on the word centurion in Matt 8:5.