Matius 3:16

3:16 After ¹  Jesus was baptized, just as he was coming up out of the water, the ²  heavens ³  opened ⁴  and he saw the Spirit of God descending like a dove ⁵  and coming on him.

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ⁶  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matius 8:32

8:32 And he said, ⁷  “Go!” So ⁸  they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.

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 12:25

12:25 Now when Jesus ⁹  realized what they were thinking, he said to them, ¹⁰  “Every kingdom divided against itself is destroyed, ¹¹  and no town or house divided against itself will stand.

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 ¹²  three measures ¹³  of flour until all the dough had risen.” ¹⁴ 

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹⁵  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

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, ¹⁶  they followed him on foot from the towns. ¹⁷ 

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ¹⁸  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

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 ¹⁹  he left them and went away.

Matius 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ²⁰ 

Matius 19:17

19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.”

Matius 20:22

20:22 Jesus ²¹  answered, “You don’t know what you are asking! ²²  Are you able to drink the cup I am about to drink?” ²³  They said to him, “We are able.” ²⁴ 

Matius 21:27

21:27 So ²⁵  they answered Jesus, ²⁶  “We don’t know.” ²⁷  Then he said to them, “Neither will I tell you ²⁸  by what authority ²⁹  I am doing these things.

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 26:18

26:18 He ³⁰  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matius 26:26

The Lord’s Supper

26:26 While ³¹  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 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ³²  “My Father, if possible, ³³  let this cup ³⁴  pass from me! Yet not what I will, but what you will.”

Matius 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ³⁵  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.

Matius 26:63

26:63 But Jesus was silent. The ³⁶  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ³⁷  the Son of God.”

Matius 27:35

27:35 When ³⁸  they had crucified ³⁹  him, they divided his clothes by throwing dice. ⁴⁰ 

Matius 27:48

27:48 Immediately ⁴¹  one of them ran and got a sponge, filled it with sour wine, ⁴²  put it on a stick, ⁴³  and gave it to him to drink.

Matius 28:9

28:9 But ⁴⁴  Jesus met them, saying, “Greetings!” They ⁴⁵  came to him, held on to his feet and worshiped him.

[3:16]  ¹ tn Here δέ (de) has not been translated.

[3:16]  ² tn Grk “behold the heavens.” 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).

[3:16]  ³ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ⁴ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ⁵ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[8:28]  ⁶ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[8:28]  sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[8:32]  ⁷ tn Grk “And he said to them.”

[8:32]  ⁸ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[12:25]  ⁹ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ¹⁰ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ¹¹ tn Or “is left in ruins.”

[13:33]  ¹² tn Grk “hid in.”

[13:33]  ¹³ 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]  ¹⁴ 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.

[13:52]  ¹⁵ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[14:13]  ¹⁶ 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]  ¹⁷ tn Or “cities.”

[14:15]  ¹⁸ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[16:4]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:23]  ²⁰ tn Grk “people.”

[20:22]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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.

[21:27]  ²⁵ 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]  ²⁶ tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

[21:27]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

[26:18]  ³⁰ tn Here δέ (de) has not been translated.

[26:26]  ³¹ tn Here δέ (de) has not been translated.

[26:39]  ³² tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ³³ tn Grk “if it is possible.”

[26:39]  ³⁴ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[26:47]  ³⁵ tn Grk “behold, Judas.” 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).

[26:63]  ³⁶ tn Here καί (kai) has not been translated.

[26:63]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[27:35]  ³⁸ tn Here δέ (de) has not been translated.

[27:35]  ³⁹ sn See the note on crucified in 20:19.

[27:35]  ⁴⁰ 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.

[27:48]  ⁴¹ tn Here καί (kai) has not been translated.

[27:48]  ⁴² 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]  ⁴³ tn Grk “a reed.”

[28:9]  ⁴⁴ 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]  ⁴⁵ tn Here δέ (de) has not been translated.