Matius 1:22

1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled:

Matius 1:24

1:24 When Joseph awoke from sleep he did what the angel of the Lord ¹  told him. He took his wife,

Matius 2:4

2:4 After assembling all the chief priests and experts in the law, ²  he asked them where the Christ ³  was to be born.

Matius 2:19

The Return to Nazareth

2:19 After Herod ⁴  had died, an ⁵  angel of the Lord ⁶  appeared in a dream to Joseph in Egypt

Matius 4:5

4:5 Then the devil took him to the holy city, ⁷  had him stand ⁸  on the highest point ⁹  of the temple,

Matius 8:27

8:27 And the men ¹⁰  were amazed and said, ¹¹  “What sort of person is this? Even the winds and the sea obey him!” ¹² 

Matius 9:37

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.

Matius 11:9

11:9 What did you go out to see? A prophet? Yes, I tell you, and more ¹³  than a prophet.

Matius 21:45

21:45 When ¹⁴  the chief priests and the Pharisees ¹⁵  heard his parables, they realized that he was speaking about them.

Matius 24:39

24:39 And they knew nothing until the flood came and took them all away. ¹⁶  It will be the same at the coming of the Son of Man. ¹⁷ 

Matius 26:14

The Plan to Betray Jesus

26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests

Matius 27:6

27:6 The ¹⁸  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

[1:24]  ¹ tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.

[2:4]  ² tn Or “and scribes of the people.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[2:4]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:4]  sn See the note on Christ in 1:16.

[2:19]  ⁴ sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

[2:19]  ⁵ 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).

[2:19]  ⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[4:5]  ⁷ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ⁸ tn Grk “and he stood him.”

[4:5]  ⁹ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[8:27]  ¹⁰ 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.

[8:27]  ¹¹ 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.

[8:27]  ¹² 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.

[11:9]  ¹³ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

[21:45]  ¹⁴ tn Here καί (kai) has not been translated.

[21:45]  ¹⁵ sn See the note on Pharisees in 3:7.

[24:39]  ¹⁶ sn Like the flood that came and took them all away, the coming judgment associated with the Son of Man will condemn many.

[24:39]  ¹⁷ tn Grk “So also will be the coming of the Son of Man.”

[27:6]  ¹⁸ tn Here δέ (de) has not been translated.