Matius 4:4

4:4 But he answered, ¹  “It is written, ‘Man ²  does not live ³  by bread alone, but by every word that comes from the mouth of God.’” ⁴ 

Matius 12:10

12:10 A ⁵  man was there who had a withered ⁶  hand. And they asked Jesus, ⁷  “Is it lawful to heal on the Sabbath?” ⁸  so that they could accuse him.

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ⁹  the whole crowd stood on the shore.

Matius 13:9

13:9 The one who has ears had better listen!” ¹⁰ 

Matius 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ¹¹  “The kingdom of heaven is like a person who sowed good seed in his field.

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 ¹²  he left them and went away.

Matius 18:21

18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother ¹³  who sins against me? As many as seven times?”

Matius 19:16

The Rich Young Man

19:16 Now ¹⁴  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”

Matius 26:15

26:15 and said, “What will you give me to betray him into your hands?” ¹⁵  So they set out thirty silver coins for him.

[4:4]  ¹ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ² tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ³ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁴ sn A quotation from Deut 8:3.

[12:10]  ⁵ tn Grk “And behold.” 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).

[12:10]  ⁶ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁷ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ⁸ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[13:2]  ⁹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[13:9]  ¹⁰ 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, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).

[13:24]  ¹¹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[16:4]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:21]  ¹³ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[19:16]  ¹⁴ tn Grk “And behold one came.” 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). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[26:15]  ¹⁵ tn Grk “What will you give to me, and I will betray him to you?”