Matthew 9:2

9:2 Just then ¹  some people ²  brought to him a paralytic lying on a stretcher. ³  When Jesus saw their ⁴  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ⁵ 

Matthew 12:10

12:10 A ⁶  man was there who had a withered ⁷  hand. And they asked Jesus, ⁸  “Is it lawful to heal on the Sabbath?” ⁹  so that they could accuse him.

Matthew 15:22

15:22 A ¹⁰  Canaanite woman from that area came ¹¹  and cried out, ¹²  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matthew 23:27

23:27 “Woe to you, experts in the law ¹³  and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. ¹⁴ 

Matthew 27:19

27:19 As ¹⁵  he was sitting on the judgment seat, ¹⁶  his wife sent a message ¹⁷  to him: ¹⁸  “Have nothing to do with that innocent man; ¹⁹  I have suffered greatly as a result of a dream ²⁰  about him today.”

Matthew 27:29

27:29 and after braiding ²¹  a crown of thorns, ²²  they put it on his head. They ²³  put a staff ²⁴  in his right hand, and kneeling down before him, they mocked him: ²⁵  “Hail, king of the Jews!” ²⁶ 

[9:2]  ¹ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ² tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ⁴ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[12:10]  ⁶ 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]  ⁷ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁸ 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]  ⁹ 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).

[15:22]  ¹¹ tn Grk “And behold a Canaanite.” 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).

[15:22]  ¹² tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ¹³ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[23:27]  ¹⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ¹⁷ sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.

[27:19]  ²¹ tn Here δέ (de) has not been translated.

[27:19]  ²² tn Or “the judge’s seat.”

[27:19]  ²³ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ²⁴ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ²⁵ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ²⁶ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:29]  ²⁶ tn Or “weaving.”

[27:29]  ²⁷ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ²⁸ tn Here καί (kai) has not been translated.

[27:29]  ²⁹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ³⁰ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ³¹ tn Or “Long live the King of the Jews!”