Discovery BoxMatthew 6:7 
Context6:7 When 1 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.
Matthew 7:13
Context7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.
Matthew 8:11
Context8:11 I tell you, many will come from the east and west to share the banquet 2 with Abraham, Isaac, and Jacob 3 in the kingdom of heaven,
Matthew 8:16
Context8:16 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. 4
Matthew 9:10
Context9:10 As 5 Jesus 6 was having a meal 7 in Matthew’s 8 house, many tax collectors 9 and sinners came and ate with Jesus and his disciples.
Matthew 11:20
Context11:20 Then Jesus began to criticize openly the cities 10 in which he had done many of his miracles, because they did not repent.
Matthew 15:30
Context15:30 Then 11 large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They 12 laid them at his feet, and he healed them.
Matthew 16:9
Context16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up?
Matthew 20:28
Context20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 13 for many.”
Matthew 26:28
Context26:28 for this is my blood, the blood 14 of the covenant, 15 that is poured out for many for the forgiveness of sins.
1 tn Here δέ (de) has not been translated.
2 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
3 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
4 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
5 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
6 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
7 tn Grk “was reclining at table.”
sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
8 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
9 sn See the note on tax collectors in 5:46.
10 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.
11 tn Here καί (kai) has been translated as “Then.”
12 tn Here καί (kai) has not been translated.
13 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
14 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
15 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
