Matthew 4:25

4:25 And large crowds followed him from Galilee, the Decapolis, ¹  Jerusalem, ²  Judea, and beyond the Jordan River. ³ 

Matthew 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ⁴  crowds ⁵  followed him, and he healed them all.

Matthew 13:3

13:3 He ⁶  told them many things in parables, ⁷  saying: “Listen! ⁸  A sower went out to sow. ⁹ 

Matthew 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matthew 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ¹⁰ 

Matthew 25:19

25:19 After ¹¹  a long time, the master of those slaves came and settled his accounts with them.

Matthew 26:28

26:28 for this is my blood, the blood ¹²  of the covenant, ¹³  that is poured out for many for the forgiveness of sins.

[4:25]  ¹ tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:25]  ³ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[12:15]  ⁴ tn Here καί (kai) has not been translated.

[12:15]  ⁵ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[13:3]  ⁷ tn Here καί (kai) has not been translated.

[13:3]  ⁸ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ⁹ tn Grk “Behold.”

[13:3]  ¹⁰ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[19:22]  ¹⁰ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[25:19]  ¹³ tn Here δέ (de) has not been translated.

[26:28]  ¹⁶ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ¹⁷ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.