Matthew 27:33

27:33 They ¹  came to a place called Golgotha ²  (which means “Place of the Skull”) ³ 

Matthew 24:7

24:7 For nation will rise up in arms ⁴  against nation, and kingdom against kingdom. And there will be famines ⁵  and earthquakes ⁶  in various places.

Matthew 28:6

28:6 He is not here, for he has been raised, ⁷  just as he said. Come and see the place where he ⁸  was lying.

Matthew 12:43

The Return of the Unclean Spirit

12:43 “When ⁹  an unclean spirit ¹⁰  goes out of a person, ¹¹  it passes through waterless places ¹²  looking for rest but ¹³  does not find it.

Matthew 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, ¹⁴  they followed him on foot from the towns. ¹⁵ 

Matthew 14:35

14:35 When the people ¹⁶  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matthew 24:15

The Abomination of Desolation

24:15 “So when you see the abomination of desolation ¹⁷  – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),

Matthew 26:52

26:52 Then Jesus said to him, “Put your sword back in its place! ¹⁸  For all who take hold of the sword will die by the sword.

Matthew 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ¹⁹  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

[27:33]  ¹ tn Here καί (kai) has not been translated.

[27:33]  ² tn This is an Aramaic name; see John 19:17.

[27:33]  ³ sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

[24:7]  ⁴ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ⁶ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[28:6]  ⁷ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ⁸ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[12:43]  ¹⁰ tn Here δέ (de) has not been translated.

[12:43]  ¹¹ sn Unclean spirit refers to an evil spirit.

[12:43]  ¹² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.

[12:43]  ¹³ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[12:43]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[14:13]  ¹³ 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]  ¹⁴ tn Or “cities.”

[14:35]  ¹⁶ 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).

[24:15]  ¹⁹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:14, 19, 24; Rev 3:10).

[26:52]  ²² tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.

[14:15]  ²⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).