Matius 4:2

4:2 After he fasted forty days and forty nights he was famished. ¹ 

Matius 4:19

4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ² 

Matius 9:1

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ³ 

Matius 9:19

9:19 Jesus and his disciples got up and followed him.

Matius 10:4

10:4 Simon the Zealot ⁴  and Judas Iscariot, ⁵  who betrayed him. ⁶ 

Matius 11:17

11:17 ‘We played the flute for you, yet you did not dance; ⁷ 

we wailed in mourning, ⁸  yet you did not weep.’

Matius 13:26

13:26 When ⁹  the plants sprouted and bore grain, then the weeds also appeared.

Matius 14:9

14:9 Although it grieved the king, ¹⁰  because of his oath and the dinner guests he commanded it to be given.

Matius 15:10

True Defilement

15:10 Then he called the crowd to him and said, ¹¹  “Listen and understand.

Matius 15:21

A Canaanite Woman’s Faith

15:21 After going out from there, Jesus went to the region of Tyre ¹²  and Sidon. ¹³ 

Matius 17:3

17:3 Then Moses ¹⁴  and Elijah ¹⁵  also appeared before them, talking with him.

Matius 17:6

17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ¹⁶ 

Matius 17:16

17:16 I brought him to your disciples, but ¹⁷  they were not able to heal him.”

Matius 19:2

19:2 Large crowds followed him, and he healed them there.

Matius 19:19

19:19 honor your father and mother, ¹⁸  and love your neighbor as yourself.” ¹⁹ 

Matius 21:17

21:17 And leaving them, he went out of the city to Bethany and spent the night there.

Matius 21:39

21:39 So ²⁰  they seized him, ²¹  threw him out of the vineyard, ²²  and killed him.

Matius 22:20

22:20 Jesus ²³  said to them, “Whose image ²⁴  is this, and whose inscription?”

Matius 22:22

22:22 Now when they heard this they were stunned, ²⁵  and they left him and went away.

Matius 22:26

22:26 The second did the same, and the third, down to the seventh.

Matius 23:7

23:7 and elaborate greetings ²⁶  in the marketplaces, and to have people call them ‘Rabbi.’

Matius 25:38

25:38 When ²⁷  did we see you a stranger and invite you in, or naked and clothe you?

Matius 26:4

26:4 They ²⁸  planned to arrest Jesus by stealth and kill him.

Matius 26:49

26:49 Immediately ²⁹  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ³⁰ 

Matius 27:2

27:2 They ³¹  tied him up, led him away, and handed him over to Pilate ³²  the governor. ³³ 

Matius 27:5

27:5 So ³⁴  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Matius 27:41

27:41 In ³⁵  the same way even the chief priests – together with the experts in the law ³⁶  and elders ³⁷  – were mocking him: ³⁸ 

Matius 27:52

27:52 And tombs were opened, and the bodies of many saints who had died ³⁹  were raised.

[4:2]  ¹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[4:19]  ² 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.

[9:1]  ³ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.

[10:4]  ⁴ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[10:4]  ⁵ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[10:4]  ⁶ tn Grk “who even betrayed him.”

[11:17]  ⁷ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[11:17]  ⁸ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[13:26]  ⁹ tn Here δέ (de) has not been translated.

[14:9]  ¹⁰ 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.

[15:10]  ¹¹ tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.

[15:21]  ¹² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[15:21]  ¹³ map For location see Map1 A1; JP3 F3; JP4 F3.

[17:3]  ¹⁴ tn Grk “And behold, Moses.” 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).

[17:3]  ¹⁵ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[17:6]  ¹⁶ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[17:16]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:19]  ¹⁸ sn A quotation from Exod 20:12-16; Deut 5:16-20.

[19:19]  ¹⁹ sn A quotation from Lev 19:18.

[21:39]  ²⁰ 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]  ²¹ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ²² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[22:20]  ²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

[22:20]  ²⁴ tn Or “whose likeness.”

[22:20]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[22:22]  ²⁵ tn Grk “they were amazed; they marveled.”

[23:7]  ²⁶ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[25:38]  ²⁷ tn Here δέ (de) has not been translated.

[26:4]  ²⁸ tn Here καί (kai) has not been translated.

[26:49]  ²⁹ tn Here καί (kai) has not been translated.

[26:49]  ³⁰ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[27:2]  ³¹ tn Here καί (kai) has not been translated.

[27:2]  ³² tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

[27:2]  ³³ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

[27:5]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:41]  ³⁵ tn Here καί (kai) has not been translated.

[27:41]  ³⁶ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ³⁷ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ³⁸ tn Grk “Mocking him, the chief priests…said.”

[27:52]  ³⁹ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.