Matius 1:24

1:24 When Joseph awoke from sleep he did what the angel of the Lord ¹  told him. He took his wife,

Matius 3:14

3:14 But John ²  tried to prevent ³  him, saying, “I need to be baptized by you, and yet you come to me?”

Matius 4:19

4:19 He said to them, “Follow me, and I will turn you into fishers of people.” ⁴ 

Matius 6:8

6:8 Do ⁵  not be like them, for your Father knows what you need before you ask him.

Matius 13:11

13:11 He replied, ⁶  “You have been given ⁷  the opportunity to know ⁸  the secrets ⁹  of the kingdom of heaven, but they have not.

Matius 13:56

13:56 And aren’t all his sisters here with us? Where did he get all this?” ¹⁰ 

Matius 16:10

16:10 Or the seven loaves for the four thousand and how many baskets you took up?

Matius 26:62

26:62 So ¹¹  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

[1:24]  ¹ 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.

[3:14]  ² tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ³ tn The imperfect verb has been translated conatively.

[4:19]  ⁴ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[4:19]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[6:8]  ⁵ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[13:11]  ⁶ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ⁷ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ⁸ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ⁹ tn Grk “the mysteries.”

[13:11]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[13:56]  ¹⁰ tn Grk “Where did he get these things?”

[26:62]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.