Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ¹ 

“The voice ²  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ³  his paths straight.’” ⁴ 

Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matius 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ⁵  many powerful deeds?’

Matius 7:24-27

Hearing and Doing

7:24 “Everyone ⁶  who hears these words of mine and does them is like ⁷  a wise man ⁸  who built his house on rock. 7:25 The rain fell, the flood ⁹  came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ¹⁰ 

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ¹¹  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 9:18

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ¹²  And the woman was healed ¹³  from that hour.

Matius 9:28

9:28 When ¹⁴  he went into the house, the blind men came to him. Jesus ¹⁵  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 10:2

10:2 Now these are the names of the twelve apostles: ¹⁶  first, Simon ¹⁷  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

Matius 10:14

10:14 And if anyone will not welcome you or listen to your message, shake the dust off ¹⁸  your feet as you leave that house or that town.

Matius 10:23

10:23 Whenever ¹⁹  they persecute you in one place, ²⁰  flee to another. I tell you the truth, ²¹  you will not finish going through all the towns ²²  of Israel before the Son of Man comes.

Matius 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ²³  he will never lose his reward.”

Matius 11:10

11:10 This is the one about whom it is written:

‘Look, I am sending my messenger ahead of you, ²⁴ 

who will prepare your way before you.’ ²⁵ 

Matius 12:1

Lord of the Sabbath

12:1 At that time Jesus went through the grain fields on a Sabbath. His ²⁶  disciples were hungry, and they began to pick heads of wheat ²⁷  and eat them.

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 12:41-42

12:41 The people ²⁸  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ²⁹  – and now, ³⁰  something greater than Jonah is here! 12:42 The queen of the South ³¹  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³²  something greater than Solomon is here!

Matius 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ³³  comes and snatches what was sown in his heart; ³⁴  this is the seed sown along the path.

Matius 13:22-23

13:22 The ³⁵  seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth ³⁶  choke the word, ³⁷  so it produces nothing. 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” ³⁸ 

Matius 13:38

13:38 The field is the world and the good seed are the people ³⁹  of the kingdom. The weeds are the people ⁴⁰  of the evil one,

Matius 13:44

Parables on the Kingdom of Heaven

13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.

Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ⁴¹  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 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ⁴²  And aren’t his brothers James, Joseph, Simon, and Judas?

Matius 15:22

15:22 A ⁴³  Canaanite woman from that area came ⁴⁴  and cried out, ⁴⁵  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 15:28

15:28 Then ⁴⁶  Jesus answered her, “Woman, ⁴⁷  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matius 16:18

16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁴⁸  will not overpower it.

Matius 17:5

17:5 While he was still speaking, a ⁴⁹  bright cloud ⁵⁰  overshadowed ⁵¹  them, and a voice from the cloud said, ⁵²  “This is my one dear Son, ⁵³  in whom I take great delight. Listen to him!” ⁵⁴ 

Matius 17:20

17:20 He told them, “It was because of your little faith. I tell you the truth, ⁵⁵  if you have faith the size of ⁵⁶  a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing ⁵⁷  will be impossible for you.”

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 18:28

18:28 After ⁵⁸  he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. ⁵⁹  So ⁶⁰  he grabbed him by the throat and started to choke him, ⁶¹  saying, ‘Pay back what you owe me!’ ⁶² 

Matius 19:1

Questions About Divorce

19:1 Now when ⁶³  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ⁶⁴ 

Matius 19:5

19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ⁶⁵ 

Matius 19:14

19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” ⁶⁶ 

Matius 20:21

20:21 He said to her, “What do you want?” She replied, ⁶⁷  “Permit ⁶⁸  these two sons of mine to sit, one at your ⁶⁹  right hand and one at your left, in your kingdom.”

Matius 21:16

21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ⁷⁰ 

Matius 21:24

21:24 Jesus ⁷¹  answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things.

Matius 21:38

21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’

Matius 23:16

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ⁷²  But whoever swears by the gold of the temple is bound by the oath.’

Matius 23:34

23:34 “For this reason I ⁷³  am sending you prophets and wise men and experts in the law, ⁷⁴  some of whom you will kill and crucify, ⁷⁵  and some you will flog ⁷⁶  in your synagogues ⁷⁷  and pursue from town to town,

Matius 24:2-3

24:2 And he said to them, ⁷⁸  “Do you see all these things? I tell you the truth, ⁷⁹  not one stone will be left on another. ⁸⁰  All will be torn down!” ⁸¹ 

Signs of the End of the Age

24:3 As ⁸²  he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things ⁸³  happen? And what will be the sign of your coming and of the end of the age?”

Matius 24:29

The Arrival of the Son of Man

24:29 “Immediately ⁸⁴  after the suffering ⁸⁵  of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. ⁸⁶ 

Matius 24:38

24:38 For in those days before the flood, people ⁸⁷  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Matius 24:43

24:43 But understand this: If the owner of the house had known at what time of night the thief ⁸⁸  was coming, he would have been alert and would not have let his house be broken into.

Matius 26:26

The Lord’s Supper

26:26 While ⁸⁹  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 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ⁹⁰ 

Matius 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ⁹¹  “My Father, if possible, ⁹²  let this cup ⁹³  pass from me! Yet not what I will, but what you will.”

Matius 26:42

26:42 He went away a second time and prayed, ⁹⁴  “My Father, if this cup ⁹⁵  cannot be taken away unless I drink it, your will must be done.”

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? ⁹⁶  Day after day I sat teaching in the temple courts, yet ⁹⁷  you did not arrest me.

Matius 27:19

27:19 As ⁹⁸  he was sitting on the judgment seat, ⁹⁹  his wife sent a message ¹⁰⁰  to him: ¹⁰¹  “Have nothing to do with that innocent man; ¹⁰²  I have suffered greatly as a result of a dream ¹⁰³  about him today.”

Matius 27:24

Jesus is Condemned and Mocked

27:24 When ¹⁰⁴  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!” ¹⁰⁵ 

Matius 27:46

27:46 At ¹⁰⁶  about three o’clock Jesus shouted with a loud voice, ¹⁰⁷  “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” ¹⁰⁸ 

Matius 27:54

27:54 Now when the centurion ¹⁰⁹  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!”

[3:3]  ¹ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ² tn Or “A voice.”

[3:3]  ³ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁴ sn A quotation from Isa 40:3.

[7:22]  ⁵ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[7:24]  ⁶ tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

[7:24]  ⁷ tn Grk “will be like.” The same phrase occurs in v. 26.

[7:24]  ⁸ tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.

[7:25]  ⁹ tn Grk “the rivers.”

[7:27]  ¹⁰ tn Grk “and great was its fall.”

[8:28]  ¹¹ 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.

[9:22]  ¹² tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ¹³ tn Grk “saved.”

[9:28]  ¹⁴ tn Here δέ (de) has not been translated.

[9:28]  ¹⁵ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[10:2]  ¹⁶ sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[10:2]  ¹⁷ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[10:14]  ¹⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:23]  ¹⁹ tn Here δέ (de) has not been translated.

[10:23]  ²⁰ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ²¹ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ²² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[10:42]  ²³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:10]  ²⁴ tn Grk “before your face” (an idiom).

[11:10]  ²⁵ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[12:1]  ²⁶ tn Here δέ (de) has not been translated.

[12:1]  ²⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[12:41]  ²⁸ 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).

[12:41]  ²⁹ tn Grk “at the preaching of Jonah.”

[12:41]  ³⁰ tn Grk “behold.”

[12:42]  ³¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ³² tn Grk “behold.”

[13:19]  ³³ 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]  ³⁴ 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.

[13:22]  ³⁵ tn Here δέ (de) has not been translated.

[13:22]  ³⁶ tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”

[13:22]  ³⁷ sn That is, their concern for spiritual things is crowded out by material things.

[13:23]  ³⁸ tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).

[13:38]  ³⁹ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ⁴⁰ tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[13:52]  ⁴¹ 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].

[13:55]  ⁴² sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).

[15:22]  ⁴³ 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]  ⁴⁴ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁴⁵ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:28]  ⁴⁶ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ⁴⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[16:18]  ⁴⁸ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[17:5]  ⁴⁹ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ⁵⁰ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ⁵¹ tn Or “surrounded.”

[17:5]  ⁵² tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ⁵³ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ⁵⁴ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[17:20]  ⁵⁵ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

[17:20]  ⁵⁶ tn Grk “faith as,” “faith like.”

[17:20]  ⁵⁷ tn Here καί (kai) has not been translated.

[18:28]  ⁵⁸ tn Here δέ (de) has not been translated.

[18:28]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Grk “and he grabbed him and started choking him.”

[18:28]  ⁶² 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.

[19:1]  ⁶³ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ⁶⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[19:5]  ⁶⁵ sn A quotation from Gen 2:24.

[19:14]  ⁶⁶ sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[20:21]  ⁶⁷ tn Grk “said to him.”

[20:21]  ⁶⁸ tn Grk “Say that.”

[20:21]  ⁶⁹ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[21:16]  ⁷⁰ sn A quotation from Ps 8:2.

[21:24]  ⁷¹ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[23:16]  ⁷² tn Grk “Whoever swears by the temple, it is nothing.”

[23:34]  ⁷³ tn Grk “behold I am sending.” 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).

[23:34]  ⁷⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁷⁵ sn See the note on crucified in 20:19.

[23:34]  ⁷⁶ 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.”

[23:34]  ⁷⁷ sn See the note on synagogues in 4:23.

[24:2]  ⁷⁸ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁷⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁸⁰ 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]  ⁸¹ tn Grk “not one stone will be left here on another which will not be thrown down.”

[24:3]  ⁸² tn Here δέ (de) has not been translated.

[24:3]  ⁸³ sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[24:29]  ⁸⁴ tn Here δέ (de) has not been translated.

[24:29]  ⁸⁵ tn Traditionally, “tribulation.”

[24:29]  ⁸⁶ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[24:38]  ⁸⁷ tn Grk “they,” but in an indefinite sense, “people.”

[24:43]  ⁸⁸ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[26:26]  ⁸⁹ tn Here δέ (de) has not been translated.

[26:31]  ⁹⁰ sn A quotation from Zech 13:7.

[26:39]  ⁹¹ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ⁹² tn Grk “if it is possible.”

[26:39]  ⁹³ 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.

[26:42]  ⁹⁴ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁹⁵ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:55]  ⁹⁶ 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]  ⁹⁷ tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.

[27:19]  ⁹⁸ tn Here δέ (de) has not been translated.

[27:19]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ¹⁰² tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ¹⁰³ 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]  ¹⁰⁴ tn Here δέ (de) has not been translated.

[27:24]  ¹⁰⁵ 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.

[27:46]  ¹⁰⁶ tn Here δέ (de) has not been translated.

[27:46]  ¹⁰⁷ tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[27:46]  ¹⁰⁸ sn A quotation from Ps 22:1.

[27:54]  ¹⁰⁹ sn See the note on the word centurion in Matt 8:5.