Discovery BoxMatthew 2:18 
Context2:18 “A voice was heard in Ramah,
weeping and loud wailing, 1
Rachel weeping for her children,
and she did not want to be comforted, because they were 2 gone.” 3
Matthew 2:20
Context2:20 saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”
Matthew 3:5
Context3:5 Then people from Jerusalem, 4 as well as all Judea and all the region around the Jordan, were going out to him,
Matthew 8:27
Context8:27 And the men 5 were amazed and said, 6 “What sort of person is this? Even the winds and the sea obey him!” 7
Matthew 9:33
Context9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”
Matthew 9:36
Context9:36 When 8 he saw the crowds, he had compassion on them because they were bewildered and helpless, 9 like sheep without a shepherd.
Matthew 12:1
Context12:1 At that time Jesus went through the grain fields on a Sabbath. His 10 disciples were hungry, and they began to pick heads of wheat 11 and eat them.
Matthew 14:26
Context14:26 When 12 the disciples saw him walking on the water 13 they were terrified and said, “It’s a ghost!” and cried out with fear.
Matthew 15:12
Context15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 14 heard this saying they were offended?”
Matthew 17:9
Context17:9 As they were coming down from the mountain, Jesus commanded them, 15 “Do not tell anyone about the vision until the Son of Man is raised from the dead.”
Matthew 18:31
Context18:31 When 16 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place.
Matthew 19:13
Context19:13 Then little children were brought to him for him to lay his hands on them and pray. 17 But the disciples scolded those who brought them. 18
Matthew 20:30
Context20:30 Two 19 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 20 “Have mercy 21 on us, Lord, Son of David!” 22
Matthew 22:25
Context22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.
Matthew 24:38
Context24:38 For in those days before the flood, people 23 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.
Matthew 26:26
Context26:26 While 24 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”
Matthew 26:59
Context26:59 The 25 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.
Matthew 26:69
Context26:69 Now Peter was sitting outside in the courtyard. A 26 slave girl 27 came to him and said, “You also were with Jesus the Galilean.”
Matthew 27:51
Context27:51 Just then 28 the temple curtain 29 was torn in two, from top to bottom. The 30 earth shook and the rocks were split apart.
Matthew 28:11
Context28:11 While 31 they were going, some 32 of the guard went into the city and told the chief priests everything that had happened.
Matthew 28:15
Context28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 33
1 tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later
2 tn Grk “are”; the Greek text uses a present tense verb.
3 sn A quotation from Jer 31:15.
4 tn Grk “Then Jerusalem.”
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
5 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
6 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
7 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
8 tn Here δέ (de) has not been translated.
9 tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
10 tn Here δέ (de) has not been translated.
11 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
12 tn Here δέ (de) has not been translated.
13 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
14 sn See the note on Pharisees in 3:7.
15 tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
16 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
17 tn Grk “so that he would lay his hands on them and pray.”
18 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.
19 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).
20 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
21 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
22 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
23 tn Grk “they,” but in an indefinite sense, “people.”
24 tn Here δέ (de) has not been translated.
25 tn Grk “Now the.” Here δέ (de) has not been translated.
26 tn Here καί (kai) has not been translated.
27 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
28 tn Grk “And behold.”
29 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
30 tn Here καί (kai) has not been translated.
31 tn Here δέ (de) has not been translated.
32 tn Grk “behold, some of the guard.” 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).
33 tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148vid Ë1,13 33 Ï) is thus preferred. NA27 includes the word in brackets, indicating reservations about its authenticity.
