Matthew 7:28

7:28 When ¹  Jesus finished saying these things, the crowds were amazed by his teaching,

Matthew 8:25

8:25 So they came ²  and woke him up saying, “Lord, save us! We are about to die!”

Matthew 9:21

9:21 For she kept saying to herself, ³  “If only I touch his cloak, I will be healed.” ⁴ 

Matthew 9:29

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matthew 13:3

13:3 He ⁵  told them many things in parables, ⁶  saying: “Listen! ⁷  A sower went out to sow. ⁸ 

Matthew 16:7

16:7 So ⁹  they began to discuss this among themselves, saying, “It is because we brought no bread.”

Matthew 21:10-11

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ¹⁰  saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth ¹¹  in Galilee.”

Matthew 21:37

21:37 Finally he sent his son to them, ¹²  saying, ‘They will respect my son.’

Matthew 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matthew 25:11

25:11 Later, ¹³  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ¹⁴ 

Matthew 26:1

The Plot Against Jesus

26:1 When ¹⁵  Jesus had finished saying all these things, he told his disciples,

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¹ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

² tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

³ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

⁴ tn Grk “saved.”

sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

⁵ tn Here καί (kai) has not been translated.

⁶ 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.

⁷ tn Grk “Behold.”

⁸ 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.

⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.

¹⁰ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

¹¹ map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.

¹² sn The owner’s decision to send his son represents God sending Jesus.

¹³ tn Here δέ (de) has not been translated.

¹⁴ tn Grk “Open to us.”

¹⁵ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.