Matius 2:22

2:22 But when he heard that Archelaus ¹  was reigning over Judea in place of his father Herod, ²  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 6:6

6:6 But whenever you pray, go into your room, ³  close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. ⁴ 

Matius 8:8

8:8 But the centurion replied, ⁵  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed.

Matius 9:18

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.”

Matius 11:21

11:21 “Woe to you, Chorazin! ⁶  Woe to you, Bethsaida! If ⁷  the miracles ⁸  done in you had been done in Tyre ⁹  and Sidon, ¹⁰  they would have repented long ago in sackcloth and ashes.

Matius 17:4

17:4 So ¹¹  Peter said ¹²  to Jesus, “Lord, it is good for us to be here. If you want, I will make ¹³  three shelters ¹⁴  – one for you, one for Moses, and one for Elijah.”

Matius 20:21

20:21 He said to her, “What do you want?” She replied, ¹⁵  “Permit ¹⁶  these two sons of mine to sit, one at your ¹⁷  right hand and one at your left, in your kingdom.”

Matius 22:16

22:16 They sent to him their disciples along with the Herodians, ¹⁸  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ¹⁹  You do not court anyone’s favor because you show no partiality. ²⁰ 

[2:22]  ¹ sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ² sn See the note on King Herod in 2:1.

[6:6]  ³ sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[6:6]  ⁴ tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

[8:8]  ⁵ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:21]  ⁶ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ⁷ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ⁸ tn Or “powerful deeds.”

[11:21]  ⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ¹⁰ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:21]  map For location see Map1 A1; JP3 F3; JP4 F3.

[17:4]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ¹² tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ¹³ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ¹⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[20:21]  ¹⁵ tn Grk “said to him.”

[20:21]  ¹⁶ tn Grk “Say that.”

[20:21]  ¹⁷ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[22:16]  ¹⁸ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ¹⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ²⁰ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”