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Matthew 4:11
New English Translation
Matthew 4:11
New English Translation
11 Then the devil left him, and angels[a] came and began ministering to his needs.
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- Matthew 4:11 tn Grk “and behold, angels.” 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).
Matthew 5:2
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Matthew 5:2
New English Translation
2 Then[a] he began to teach[b] them by saying:
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- Matthew 5:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Matthew 5:2 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
Matthew 8:15
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Matthew 8:15
New English Translation
15 He touched her hand, and the fever left her. Then[a] she got up and began to serve them.[b]
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- Matthew 8:15 tn Here καί (kai) has been translated as “then.”
- Matthew 8:15 sn Though the nature of the serving is not specified, context suggests these would be the typical duties associated with domestic hospitality. The woman’s restoration from her illness is so complete that these activities can be resumed right away, a point emphasized in the parallel account in Luke 4:39.
Matthew 13:54
New English Translation
Matthew 13:54
New English Translation
54 Then[a] he came to his hometown[b] and began to teach the people[c] in their synagogue.[d] They[e] were astonished and said, “Where did this man get such wisdom and miraculous powers?
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- Matthew 13:54 tn Here καί (kai) has been translated as “Then.”
- Matthew 13:54 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
- Matthew 13:54 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
- Matthew 13:54 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
- Matthew 13:54 tn Grk “synagogue, so that they.” Here ὥστε (hōste) has not been translated. Instead a new sentence was started in the translation.
Matthew 15:36
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Matthew 15:36
New English Translation
36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds.[a]
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- Matthew 15:36 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
Matthew 16:7
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Matthew 16:7
New English Translation
7 So[a] they began to discuss this among themselves, saying, “It is because we brought no bread.”
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- Matthew 16:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.
Matthew 20:11
New English Translation
Matthew 20:11
New English Translation
11 When[a] they received it, they began to complain[b] against the landowner,
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- Matthew 20:11 tn Here δέ (de) has not been translated.
- Matthew 20:11 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
Matthew 26:16
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Matthew 26:16
New English Translation
16 From that time[a] on, Judas[b] began looking for an opportunity to betray him.
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- Matthew 26:16 tn Here καί (kai) has not been translated.
- Matthew 26:16 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
Mark 1:21
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Mark 1:21
New English Translation
Jesus’ Authority
21 Then[a] they went to Capernaum.[b] When the Sabbath came,[c] Jesus[d] went into the synagogue[e] and began to teach.
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- Mark 1:21 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 1:21 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
- Mark 1:21 tn The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
- Mark 1:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 1:21 sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.
Mark 3:6
New English Translation
Mark 3:6
New English Translation
6 So[a] the Pharisees[b] went out immediately and began plotting with the Herodians,[c] as to how they could assassinate[d] him.
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- Mark 3:6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 3:6 sn See the note on Pharisees in 2:16.
- Mark 3:6 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
- Mark 3:6 tn Grk “destroy.”
Mark 5:40
New English Translation
Mark 5:40
New English Translation
40 And they began making fun of him.[a] But he forced them all outside,[b] and he took the child’s father and mother and his own companions[c] and went into the room where the child was.[d]
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- Mark 5:40 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
- Mark 5:40 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballō), almost always has the connotation of force in Mark. The typical “put them all outside” is somewhat understated in the context; given the raucous nature of the crowd in v. 38, forceful activity was probably required in order to evict them.
- Mark 5:40 tn Grk “those with him.”
- Mark 5:40 tn Grk “into where the child was.”
Mark 5:42
New English Translation
Mark 5:42
New English Translation
42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.[a]
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- Mark 5:42 tn The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
Mark 11:17
New English Translation
Mark 11:17
New English Translation
17 Then he began to teach[a] them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’?[b] But you have turned it into a den[c] of robbers!”[d]
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- Mark 11:17 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
- Mark 11:17 sn A quotation from Isa 56:7.
- Mark 11:17 tn Or “a hideout” (see L&N 1.57).
- Mark 11:17 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
Luke 1:21
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Luke 1:21
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21 Now[a] the people were waiting for Zechariah, and they began to wonder[b] why he was delayed in the Holy Place.[c]
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Luke 2:38
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Luke 2:38
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38 At that moment,[a] she came up to them[b] and began to give thanks to God and to speak[c] about the child[d] to all who were waiting for the redemption of Jerusalem.[e]
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- Luke 2:38 tn Grk “at that very hour.”
- Luke 2:38 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
- Luke 2:38 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1–2 to Jesus has involved all types of people.
- Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
- Luke 2:38 tc A few mss (5 16 348 1071 1216) read ᾿Ισραήλ (Israēl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tō Israēl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalēm, “in Jerusalem”; found in A D L Θ Ψ 0130 ƒ13 33 M), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.
Luke 2:44
New English Translation
Luke 2:44
New English Translation
44 but (because they assumed that he was in their group of travelers)[a] they went a day’s journey. Then[b] they began to look for him among their relatives and acquaintances.[c]
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- Luke 2:44 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
- Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
Luke 4:15
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Luke 4:15
New English Translation
15 He[a] began to teach[b] in their synagogues[c] and was praised[d] by all.
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- Luke 4:15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
- Luke 4:15 tn The imperfect verb has been translated ingressively.
- Luke 4:15 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
- Luke 4:15 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus.
Luke 6:11
New English Translation
Luke 6:11
New English Translation
11 But they were filled with mindless rage[a] and began debating with one another what they would do[b] to Jesus.
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- Luke 6:11 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
- Luke 6:11 tn The use of the optative (ποιήσαιεν, poiēsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
Luke 7:16
New English Translation
Luke 7:16
New English Translation
16 Fear[a] seized them all, and they began to glorify[b] God, saying, “A great prophet[c] has appeared[d] among us!” and “God has come to help[e] his people!”
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- Luke 7:16 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
- Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
- Luke 7:16 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing, but Jesus is more than this. See Luke 9:8, 19-20.
- Luke 7:16 tn Grk “arisen.”
- Luke 7:16 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern—‘to be present to help, to be on hand to aid.’…‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
Luke 9:30
New English Translation
Luke 9:30
New English Translation
30 Then[a] two men, Moses and Elijah,[b] began talking with him.[c]
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- Luke 9:30 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Luke 9:30 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
- Luke 9:30 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
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