Matthew 3:17

3:17 And ¹  a voice from heaven said, ²  “This is my one dear Son; ³  in him ⁴  I take great delight.” ⁵ 

Matthew 7:12

7:12 In ⁶  everything, treat others as you would want them ⁷  to treat you, ⁸  for this fulfills ⁹  the law and the prophets.

Matthew 8:27

8:27 And the men ¹⁰  were amazed and said, ¹¹  “What sort of person is this? Even the winds and the sea obey him!” ¹² 

Matthew 12:24

12:24 But when the Pharisees ¹³  heard this they said, “He does not cast out demons except by the power of Beelzebul, ¹⁴  the ruler ¹⁵  of demons!”

Matthew 13:20

13:20 The ¹⁶  seed sown on rocky ground ¹⁷  is the person who hears the word and immediately receives it with joy.

Matthew 18:4

18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven.

Matthew 26:23

26:23 He ¹⁸  answered, “The one who has dipped his hand into the bowl with me ¹⁹  will betray me.

Matthew 26:61

26:61 and declared, “This man ²⁰  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Matthew 26:71

26:71 When ²¹  he went out to the gateway, another slave girl ²²  saw him and said to the people there, “This man was with Jesus the Nazarene.”

Matthew 27:37

27:37 Above ²³  his head they put the charge against him, ²⁴  which read: ²⁵  “This is Jesus, the king of the Jews.”

Matthew 28:15

28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ²⁶ 

[3:17]  ¹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ² 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.

[3:17]  ³ 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).

[3:17]  ⁴ tn Grk “in whom.”

[3:17]  ⁵ tn Or “with whom I am well pleased.”

[7:12]  ⁶ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁸ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ⁹ tn Grk “is.”

[8:27]  ¹¹ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ¹² tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ¹³ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[12:24]  ¹⁶ sn See the note on Pharisees in 3:7.

[12:24]  ¹⁷ tn Grk “except by Beelzebul.”

[12:24]  ¹⁸ tn Or “prince.”

[13:20]  ²¹ tn Here δέ (de) has not been translated.

[13:20]  ²² tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[26:23]  ²⁶ tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ²⁷ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:61]  ³¹ tn Grk “This one.”

[26:71]  ³⁶ tn Here δέ (de) has not been translated.

[26:71]  ³⁷ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[27:37]  ⁴¹ tn Here καί (kai) has not been translated.

[27:37]  ⁴² sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[27:37]  ⁴³ tn Grk “was written.”

[28:15]  ⁴⁶ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.