Matthew 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ¹  but go, show yourself to a priest, and bring the offering ²  that Moses commanded, ³  as a testimony to them.” ⁴ 

Matthew 9:6

9:6 But so that you may know ⁵  that the Son of Man ⁶  has authority on earth to forgive sins” – then he said to the paralytic ⁷  – “Stand up, take your stretcher, and go home.” ⁸ 

Matthew 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ⁹  For I did not come to call the righteous, but sinners.”

Matthew 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ¹⁰  to the poor, and you will have treasure ¹¹  in heaven. Then come, follow me.”

Matthew 21:2

21:2 telling them, “Go to the village ahead of you. ¹²  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matthew 24:26

24:26 So then, if someone ¹³  says to you, ‘Look, he is in the wilderness,’ ¹⁴  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matthew 26:18

26:18 He ¹⁵  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matthew 28:7

28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ¹⁶  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

[8:4]  ¹ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ² tn Grk “gift.”

[8:4]  ³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ⁴ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[9:6]  ⁵ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ⁶ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ⁷ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁸ tn Grk “to your house.”

[9:13]  ⁹ sn A quotation from Hos 6:6 (see also Matt 12:7).

[19:21]  ¹³ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ¹⁴ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[21:2]  ¹⁷ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[24:26]  ²¹ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ²² tn Or “in the desert.”

[26:18]  ²⁵ tn Here δέ (de) has not been translated.

[28:7]  ²⁹ tn Grk “And behold he.” 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).