Matius 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ¹  of Jesus Christ, the son of David, the son of Abraham.

Matius 1:16

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ²  Jesus was born, who is called Christ. ³ 

Matius 4:11

4:11 Then the devil left him, and angels ⁴  came and began ministering to his needs.

Matius 12:14

12:14 But the Pharisees went out and plotted against him, as to how they could assassinate ⁵  him.

Matius 14:1

The Death of John the Baptist

14:1 At that time Herod the tetrarch ⁶  heard reports about Jesus,

Matius 15:7

15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

Matius 15:15

15:15 But Peter ⁷  said to him, “Explain this parable to us.”

Matius 25:19

25:19 After ⁸  a long time, the master of those slaves came and settled his accounts with them.

[1:1]  ¹ tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.

[1:16]  ² tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

[1:16]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:16]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[4:11]  ⁴ 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).

[12:14]  ⁵ tn Grk “destroy.”

[14:1]  ⁶ sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[15:15]  ⁷ tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.

[25:19]  ⁸ tn Here δέ (de) has not been translated.