Matius 2:3

2:3 When King Herod ¹  heard this he was alarmed, and all Jerusalem with him.

Matius 8:24

8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep.

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Matius 10:34

Not Peace, but a Sword

10:34 “Do not think that I have come to bring ²  peace to the earth. I have not come to bring peace but a sword.

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ³  has already overtaken ⁴  you.

Matius 18:26

18:26 Then the slave threw himself to the ground ⁵  before him, saying, ⁶  ‘Be patient with me, and I will repay you everything.’

Matius 18:29

18:29 Then his fellow slave threw himself down and begged him, ⁷  ‘Be patient with me, and I will repay you.’

Matius 20:2

20:2 And after agreeing with the workers for the standard wage, ⁸  he sent them into his vineyard.

Matius 22:9

22:9 So go into the main streets and invite everyone you find to the wedding banquet.’

[2:3]  ¹ sn See the note on King Herod in 2:1.

[10:34]  ² tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:28]  ³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ⁴ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[18:26]  ⁵ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ⁶ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[18:29]  ⁷ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[20:2]  ⁸ tn Grk “agreeing with the workers for a denarius a day.”

[20:2]  sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.