Matthew 9:32

9:32 As ¹  they were going away, ²  a man who could not talk and was demon-possessed was brought to him.

Matthew 17:16

17:16 I brought him to your disciples, but ³  they were not able to heal him.”

Matthew 22:19

22:19 Show me the coin used for the tax.” So ⁴  they brought him a denarius. ⁵ 

Matthew 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ⁶  healed him so that he could speak and see. ⁷ 

Matthew 5:23-24

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

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. ⁸ 

Matthew 14:35

14:35 When the people ⁹  there recognized him, they sent word into all the surrounding area, and they brought all their sick to him.

Matthew 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ¹⁰  But the disciples scolded those who brought them. ¹¹ 

Matthew 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ¹²  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ¹³  and myrrh. ¹⁴ 

Matthew 4:24

4:24 So a report about him spread throughout Syria. People ¹⁵  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ¹⁶  paralytics, and those possessed by demons, ¹⁷  and he healed them.

Matthew 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ¹⁸  but go, show yourself to a priest, and bring the offering ¹⁹  that Moses commanded, ²⁰  as a testimony to them.” ²¹ 

Matthew 9:2

9:2 Just then ²²  some people ²³  brought to him a paralytic lying on a stretcher. ²⁴  When Jesus saw their ²⁵  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ²⁶ 

Matthew 25:20

25:20 The ²⁷  one who had received the five talents came and brought five more, saying, ‘Sir, ²⁸  you entrusted me with five talents. See, I have gained five more.’

[9:32]  ¹ tn Here δέ (de) has not been translated.

[9:32]  ² tn Grk “away, behold, they brought a man to him.” 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).

[17:16]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:19]  ⁵ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ⁶ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:22]  ⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁸ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[8:16]  ⁹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[14:35]  ¹¹ 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).

[19:13]  ¹³ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ¹⁴ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[2:11]  ¹⁵ tn Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[2:11]  ¹⁶ sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ¹⁷ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[4:24]  ¹⁷ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ¹⁸ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), 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).

[4:24]  ¹⁹ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[8:4]  ¹⁹ 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]  ²⁰ tn Grk “gift.”

[8:4]  ²¹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ²² tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[9:2]  ²¹ 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]  ²² tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ²³ 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]  ²⁴ 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]  ²⁵ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[25:20]  ²³ tn Here καί (kai) has not been translated.

[25:20]  ²⁴ tn Grk Or “Lord; or “Master” (and so throughout this paragraph).