Matius 1:16

1:16 and Jacob the father of Joseph, the husband of Mary, by whom ¹  Jesus was born, who is called Christ. ² 

Matius 1:25

1:25 but did not have marital relations ³  with her until she gave birth to a son, whom he named ⁴  Jesus.

Matius 7:9

7:9 Is ⁵  there anyone among you who, if his son asks for bread, will give him a stone?

Matius 10:38

10:38 And whoever does not take up his cross ⁶  and follow me is not worthy of me.

Matius 11:4

11:4 Jesus answered them, ⁷  “Go tell John what you hear and see: ⁸ 

Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ⁹  in which he had done many of his miracles, because they did not repent.

Matius 18:5

18:5 And whoever welcomes ¹⁰  a child like this in my name welcomes me.

Matius 18:34

18:34 And in anger his lord turned him over to the prison guards to torture him ¹¹  until he repaid all he owed.

Matius 19:6

19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

Matius 19:11

19:11 He ¹²  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ¹³ 

Matius 24:44

24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him. ¹⁴ 

Matius 24:46

24:46 Blessed is that slave whom the master finds at work ¹⁵  when he comes.

Matius 27:15

27:15 During the feast the governor was accustomed to release one prisoner to the crowd, ¹⁶  whomever they wanted.

Matius 27:57

Jesus’ Burial

27:57 Now ¹⁷  when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. ¹⁸ 

[1:16]  ¹ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

[1:16]  ² 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.

[1:25]  ³ 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]  ⁴ tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.

[7:9]  ⁵ tn Grk “Or is there.”

[10:38]  ⁶ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.

[11:4]  ⁷ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ⁸ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[11:20]  ⁹ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[18:5]  ¹⁰ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[18:34]  ¹¹ tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[19:11]  ¹² tn Here δέ (de) has not been translated.

[21:44]  ¹³ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[24:44]  ¹⁴ 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).

[24:46]  ¹⁵ tn That is, doing his job, doing what he is supposed to be doing.

[27:15]  ¹⁶ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

[27:57]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[27:57]  ¹⁸ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.