Matius 4:1-12
Konteks4:1 Then Jesus was led by the Spirit into the wilderness 1 to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 2 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 3 4:4 But he answered, 4 “It is written, ‘Man 5 does not live 6 by bread alone, but by every word that comes from the mouth of God.’” 7 4:5 Then the devil took him to the holy city, 8 had him stand 9 on the highest point 10 of the temple, 4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 12 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 13 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 14 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship 15 me.” 4:10 Then Jesus said to him, “Go away, 16 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 17 4:11 Then the devil left him, and angels 18 came and began ministering to his needs.
4:12 Now when Jesus 19 heard that John had been imprisoned, 20 he went into Galilee.
Matius 24:1-51
Konteks24:1 Now 21 as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 22 24:2 And he said to them, 23 “Do you see all these things? I tell you the truth, 24 not one stone will be left on another. 25 All will be torn down!” 26
24:3 As 27 he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things 28 happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, 29 “Watch out 30 that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ 31 and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 32 24:7 For nation will rise up in arms 33 against nation, and kingdom against kingdom. And there will be famines 34 and earthquakes 35 in various places. 24:8 All 36 these things are the beginning of birth pains.
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations 37 because of my name. 38 24:10 Then many will be led into sin, 39 and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive 40 many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 41 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, 42 and then the end will come.
24:15 “So when you see the abomination of desolation 43 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), 24:16 then those in Judea must flee 44 to the mountains. 24:17 The one on the roof 45 must not come down 46 to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe 47 to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray 48 that your flight may not be in winter or on a Sabbath. 24:21 For then there will be great suffering 49 unlike anything that has happened 50 from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ 51 or ‘There he is!’ do not believe him. 24:24 For false messiahs 52 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, 53 I have told you ahead of time. 24:26 So then, if someone 54 says to you, ‘Look, he is in the wilderness,’ 55 do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning 56 comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures 57 will gather. 58
24:29 “Immediately 59 after the suffering 60 of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 61 24:30 Then 62 the sign of the Son of Man will appear in heaven, 63 and 64 all the tribes of the earth will mourn. They 65 will see the Son of Man arriving on the clouds of heaven 66 with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven 67 to the other.
24:32 “Learn 68 this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know 69 that he is near, right at the door. 24:34 I tell you the truth, 70 this generation 71 will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away. 72
24:36 “But as for that day and hour no one knows it – not even the angels in heaven 73 – except the Father alone. 24:37 For just like the days of Noah 74 were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people 75 were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. 76 It will be the same at the coming of the Son of Man. 77 24:40 Then there will be two men in the field; one will be taken and one left. 78 24:41 There will be two women grinding grain with a mill; 79 one will be taken and one left.
24:42 “Therefore stay alert, because you do not know on what day 80 your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief 81 was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. 82
24:45 “Who then is the faithful and wise slave, 83 whom the master has put in charge of his household, to give the other slaves 84 their food at the proper time? 24:46 Blessed is that slave whom the master finds at work 85 when he comes. 24:47 I tell you the truth, 86 the master 87 will put him in charge of all his possessions. 24:48 But if 88 that evil slave should say to himself, 89 ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, 90 and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
Matius 13:39
Konteks13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.
Matius 13:25
Konteks13:25 But while everyone was sleeping, an enemy came and sowed weeds 91 among the wheat and went away.
Matius 1:1-25
Konteks1:1 This is the record of the genealogy 92 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 93 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 94 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 95 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 96 Amon the father of Josiah, 1:11 and Josiah 97 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 98 the deportation to Babylon, Jeconiah became the father of Shealtiel, 99 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 100 Jesus was born, who is called Christ. 101
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 102 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 103 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 104 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 105 privately. 1:20 When he had contemplated this, an 106 angel of the Lord 107 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. 1:21 She will give birth to a son and you will name him 108 Jesus, 109 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 110 Emmanuel,” 111 which means 112 “God with us.” 113 1:24 When Joseph awoke from sleep he did what the angel of the Lord 114 told him. He took his wife, 1:25 but did not have marital relations 115 with her until she gave birth to a son, whom he named 116 Jesus.
[4:2] 2 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
[4:3] 3 tn Grk “say that these stones should become bread.”
[4:4] 4 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 5 tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 6 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
[4:4] 7 sn A quotation from Deut 8:3.
[4:5] 8 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] 9 tn Grk “and he stood him.”
[4:5] 10 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.
[4:6] 11 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:6] 12 sn A quotation from Ps 91:12.
[4:7] 13 sn A quotation from Deut 6:16.
[4:9] 15 tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[4:10] 16 tc The majority of later witnesses (C2 D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 Ë1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
[4:10] 17 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:11] 18 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).
[4:12] 20 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[24:1] 21 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[24:1] 22 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[24:2] 23 tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.
[24:2] 24 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:2] 25 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[24:2] 26 tn Grk “not one stone will be left here on another which will not be thrown down.”
[24:3] 27 tn Here δέ (de) has not been translated.
[24:3] 28 sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[24:4] 29 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
[24:4] 30 tn Or “Be on guard.”
[24:5] 31 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:5] sn See the note on Christ in 1:16.
[24:6] 32 tn Grk “it is not yet the end.”
[24:7] 33 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 34 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 35 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 36 tn Here δέ (de) has not been translated.
[24:9] 37 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:9] 38 sn See Matt 5:10-12; 1 Cor 1:25-31.
[24:10] 39 tn Or “many will fall away.” This could also refer to apostasy.
[24:11] 40 tn Or “and lead many astray.”
[24:13] 41 sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[24:14] 42 tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).
[24:15] 43 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[24:16] 44 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[24:17] 45 sn On the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[24:17] 46 sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.
[24:19] 47 tn Here δέ (de) has not been translated.
[24:20] 48 tn Here δέ (de) has not been translated.
[24:21] 49 tn Traditionally, “great tribulation.”
[24:21] 50 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[24:23] 51 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:23] sn See the note on Christ in 1:16.
[24:24] 52 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 53 tn Or “Pay attention!” Grk “Behold.”
[24:26] 54 tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).
[24:26] 55 tn Or “in the desert.”
[24:27] 56 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
[24:28] 57 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures because the gruesome image is one of dead bodies being consumed by scavengers.
[24:28] sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment. See also Luke 17:37.
[24:28] 58 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
[24:29] 59 tn Here δέ (de) has not been translated.
[24:29] 60 tn Traditionally, “tribulation.”
[24:29] 61 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[24:30] 62 tn Here καί (kai) has not been translated.
[24:30] 63 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:30] 64 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
[24:30] 65 tn Here καί (kai) has not been translated.
[24:30] 66 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.
[24:31] 67 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[24:32] 68 tn Here δέ (de) has not been translated.
[24:33] 69 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[24:34] 70 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:34] 71 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[24:35] 72 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[24:36] 73 tc ‡ Some important witnesses, including early Alexandrian and Western
[24:37] 74 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
[24:38] 75 tn Grk “they,” but in an indefinite sense, “people.”
[24:39] 76 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] 77 tn Grk “So also will be the coming of the Son of Man.”
[24:40] 78 sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
[24:41] 79 tn According to L&N 46.16, this refers to a hand mill normally operated by two women.
[24:42] 80 tc Most later
[24:43] 81 sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.
[24:44] 82 sn Jesus made clear that his coming could not be timed, and suggested it would take some time – so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).
[24:45] 83 tn See the note on the word “slave” in 8:9.
[24:45] 84 tn Grk “give them.”
[24:46] 85 tn That is, doing his job, doing what he is supposed to be doing.
[24:47] 86 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[24:47] 87 tn Grk “he”; the referent (the master) has been specified in the translation for clarity.
[24:48] 88 tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).
[24:48] 89 tn Grk “should say in his heart.”
[24:51] 90 tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).
[13:25] 91 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
[1:1] 92 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.
[1:6] 94 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 95 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 96 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 97 sn Before the mention of Jeconiah, several medieval
[1:12] 98 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 99 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 100 tc There are three significant variant readings at this point in the text. Some
[1:16] sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
[1:16] 101 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.
[1:17] 102 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] sn See the note on Christ in 1:16.
[1:18] 103 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 104 tn Grk “husband.” See following note for discussion.
[1:19] 105 tn Or “send her away.”
[1:19] sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
[1:20] 106 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] 107 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.
[1:21] 108 tn Grk “you will call his name.”
[1:21] 109 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 110 tn Grk “they will call his name.”
[1:23] 111 sn A quotation from Isa 7:14.
[1:23] 112 tn Grk “is translated.”
[1:23] 113 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 114 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.
[1:25] 115 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 116 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
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