Matthew 3:14

3:14 But John ¹  tried to prevent ²  him, saying, “I need to be baptized by you, and yet you come to me?”

Matthew 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matthew 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ³  do the same, don’t they?

Matthew 6:8

6:8 Do ⁴  not be like them, for your Father knows what you need before you ask him.

Matthew 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ⁵ 

Matthew 9:36

9:36 When ⁶  he saw the crowds, he had compassion on them because they were bewildered and helpless, ⁷  like sheep without a shepherd.

Matthew 12:10

12:10 A ⁸  man was there who had a withered ⁹  hand. And they asked Jesus, ¹⁰  “Is it lawful to heal on the Sabbath?” ¹¹  so that they could accuse him.

Matthew 13:21

13:21 But he has no root in himself and does not endure; ¹²  when ¹³  trouble or persecution comes because of the word, immediately he falls away.

Matthew 13:27

13:27 So the slaves ¹⁴  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matthew 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ¹⁵  The one who has ears had better listen! ¹⁶ 

Matthew 14:35

14:35 When the people ¹⁷  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matthew 17:15

17:15 and said, “Lord, have mercy on my son, because he has seizures ¹⁸  and suffers terribly, for he often falls into the fire and into the water.

Matthew 21:3

21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ ¹⁹  and he will send them at once.”

Matthew 21:28

The Parable of the Two Sons

21:28 “What ²⁰  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matthew 26:65

26:65 Then the high priest tore his clothes and declared, ²¹  “He has blasphemed! Why do we still need witnesses? Now ²²  you have heard the blasphemy!

[3:14]  ¹ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ² tn The imperfect verb has been translated conatively.

[5:46]  ³ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[6:8]  ⁵ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[8:16]  ⁷ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[9:36]  ⁹ tn Here δέ (de) has not been translated.

[9:36]  ¹⁰ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[12:10]  ¹¹ 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]  ¹² sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ¹³ 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]  ¹⁴ 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).

[13:21]  ¹³ tn Grk “is temporary.”

[13:21]  ¹⁴ tn Here δέ (de) has not been translated.

[13:27]  ¹⁵ tn See the note on the word “slave” in 8:9.

[13:43]  ¹⁷ sn An allusion to Dan 12:3.

[13:43]  ¹⁸ 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, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[14:35]  ¹⁹ 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).

[17:15]  ²¹ tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[21:3]  ²³ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[21:28]  ²⁵ tn Here δέ (de) has not been translated.

[26:65]  ²⁷ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ²⁸ tn Grk “Behold now.” 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).