Matius 4:4
Konteks4:4 But he answered, 1 “It is written, ‘Man 2 does not live 3 by bread alone, but by every word that comes from the mouth of God.’” 4
Matius 4:10
Konteks4:10 Then Jesus said to him, “Go away, 5 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 6
Matius 5:18
Konteks5:18 I 7 tell you the truth, 8 until heaven and earth pass away not the smallest letter or stroke of a letter 9 will pass from the law until everything takes place.
Matius 11:10
Konteks11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 10
who will prepare your way before you.’ 11
Matius 12:5
Konteks12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?
Matius 12:7
Konteks12:7 If 12 you had known what this means: ‘I want mercy and not sacrifice,’ 13 you would not have condemned the innocent.
Matius 21:13
Konteks21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 14 but you are turning it into a den 15 of robbers!” 16
Matius 23:16
Konteks23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 17 But whoever swears by the gold of the temple is bound by the oath.’
Matius 26:31
Konteks26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 18
[4:4] 1 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 2 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] 3 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] 4 sn A quotation from Deut 8:3.
[4:10] 5 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] 6 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.
[5:18] 7 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 8 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 9 tn Grk “Not one iota or one serif.”
[5:18] sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
[11:10] 10 tn Grk “before your face” (an idiom).
[11:10] 11 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[12:7] 12 tn Here δέ (de) has not been translated.
[12:7] 13 sn A quotation from Hos 6:6 (see also Matt 9:13).
[21:13] 14 sn A quotation from Isa 56:7.
[21:13] 15 tn Or “a hideout” (see L&N 1.57).
[21:13] 16 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[23:16] 17 tn Grk “Whoever swears by the temple, it is nothing.”
