Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ¹  angel of the Lord ²  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ³  is going to look for the child to kill him.”

Matius 5:3

5:3 “Blessed ⁴  are the poor in spirit, ⁵  for the kingdom of heaven belongs ⁶  to them.

Matius 12:42

12:42 The queen of the South ⁷  will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁸  something greater than Solomon is here!

Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ⁹  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matius 19:15

19:15 And he placed his hands on them and went on his way. ¹⁰ 

Matius 24:48

24:48 But if ¹¹  that evil slave should say to himself, ¹²  ‘My master is staying away a long time,’

Matius 25:39

25:39 When ¹³  did we see you sick or in prison and visit you?’

Matius 27:16

27:16 At that time they had in custody a notorious prisoner named Jesus ¹⁴  Barabbas.

[2:13]  ¹ 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).

[2:13]  ² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ³ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[5:3]  ⁴ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ⁵ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ⁶ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[12:42]  ⁷ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[12:42]  ⁸ tn Grk “behold.”

[15:32]  ⁹ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[19:15]  ¹⁰ tn Grk “went from there.”

[24:48]  ¹¹ 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]  ¹² tn Grk “should say in his heart.”

[25:39]  ¹³ tn Here δέ (de) has not been translated.

[27:16]  ¹⁴ tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë¹ 700* pc sy^s), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).