Matius 1:20

1:20 When he had contemplated this, an ¹  angel of the Lord ²  appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit.

Matius 5:25

5:25 Reach agreement ³  quickly with your accuser while on the way to court, ⁴  or he ⁵  may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison.

Matius 17:17

17:17 Jesus answered, ⁶  “You ⁷  unbelieving ⁸  and perverse generation! How much longer ⁹  must I be with you? How much longer must I endure ¹⁰  you? ¹¹  Bring him here to me.”

Matius 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ¹²  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ¹³  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹⁴  You do not court anyone’s favor because you show no partiality. ¹⁵ 

Matius 25:24

25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed,

[1:20]  ¹ tn Grk “behold, an angel.” 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).

[1:20]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:25]  ³ tn Grk “Make friends.”

[5:25]  ⁴ tn The words “to court” are not in the Greek text but are implied.

[5:25]  ⁵ tn Grk “the accuser.”

[17:17]  ⁶ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[17:17]  ⁷ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[17:17]  ⁸ tn Or “faithless.”

[17:17]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[17:17]  ⁹ tn Grk “how long.”

[17:17]  ¹⁰ tn Or “put up with.” See Num 11:12; Isa 46:4.

[17:17]  ¹¹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[21:25]  ¹² tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[21:25]  sn The question is whether John’s ministry was of divine or human origin.

[22:16]  ¹³ 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.

[22:16]  ¹⁴ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ¹⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”