Matthew 10:2

10:2 Now these are the names of the twelve apostles: ¹  first, Simon ²  (called Peter), and Andrew his brother; James son of Zebedee and John his brother;

Matthew 12:29

12:29 How ³  else can someone enter a strong man’s ⁴  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ⁵ 

Matthew 12:33

Trees and Their Fruit

12:33 “Make a tree good and its fruit will be good, or make a tree bad ⁶  and its fruit will be bad, for a tree is known by its fruit.

Matthew 13:55

13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? ⁷  And aren’t his brothers James, Joseph, Simon, and Judas?

Matthew 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ⁸  he must deny ⁹  himself, take up his cross, ¹⁰  and follow me.

Matthew 16:26

16:26 For what does it benefit a person ¹¹  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matthew 17:5

17:5 While he was still speaking, a ¹²  bright cloud ¹³  overshadowed ¹⁴  them, and a voice from the cloud said, ¹⁵  “This is my one dear Son, ¹⁶  in whom I take great delight. Listen to him!” ¹⁷ 

Matthew 22:25

22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.

Matthew 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ¹⁸  to the other.

Matthew 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ¹⁹  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.

Matthew 26:51

26:51 But ²⁰  one of those with Jesus grabbed ²¹  his sword, drew it out, and struck the high priest’s slave, ²²  cutting off his ear.

Matthew 27:19

27:19 As ²³  he was sitting on the judgment seat, ²⁴  his wife sent a message ²⁵  to him: ²⁶  “Have nothing to do with that innocent man; ²⁷  I have suffered greatly as a result of a dream ²⁸  about him today.”

[10:2]  ¹ 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]  ² 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.

[12:29]  ³ tn Grk “Or how can.”

[12:29]  ⁴ sn The strong man here pictures Satan.

[12:29]  ⁵ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:33]  ⁵ tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).

[13:55]  ⁷ 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).

[16:24]  ⁹ tn Grk “to come after me.”

[16:24]  ¹⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ¹¹ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[16:26]  ¹¹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[17:5]  ¹³ 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]  ¹⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁵ tn Or “surrounded.”

[17:5]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[24:31]  ¹⁵ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[26:47]  ¹⁷ 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).

[26:51]  ¹⁹ tn Grk “And behold one.” 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).

[26:51]  ²⁰ tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.

[26:51]  ²¹ tn See the note on the word “slave” in 8:9.

[27:19]  ²¹ tn Here δέ (de) has not been translated.

[27:19]  ²² tn Or “the judge’s seat.”

[27:19]  ²³ 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]  ²⁴ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ²⁵ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ²⁶ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.