Matius 1:21

1:21 She will give birth to a son and you will name him ¹  Jesus, ²  because he will save his people from their sins.”

Matius 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ³ 

Rachel weeping for her children,

and she did not want to be comforted, because they were ⁴  gone.” ⁵ 

Matius 6:1

Pure-hearted Giving

6:1 “Be ⁶  careful not to display your righteousness merely to be seen by people. ⁷  Otherwise you have no reward with your Father in heaven.

Matius 8:29

8:29 They ⁸  cried out, “Son of God, leave us alone! ⁹  Have you come here to torment us before the time?” ¹⁰ 

Matius 13:21

13:21 But he has no root in himself and does not endure; ¹¹  when ¹²  trouble or persecution comes because of the word, immediately he falls away.

Matius 13:48

13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away.

Matius 17:1

The Transfiguration

17:1 Six days later ¹³  Jesus took with him Peter, James, and John the brother of James, ¹⁴  and led them privately up a high mountain.

Matius 25:14

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ¹⁵  and entrusted his property to them.

Matius 25:32

25:32 All ¹⁶  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats.

Matius 28:11

The Guards’ Report

28:11 While ¹⁷  they were going, some ¹⁸  of the guard went into the city and told the chief priests everything that had happened.

[1:21]  ¹ tn Grk “you will call his name.”

[1:21]  ² sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[2:18]  ³ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

[2:18]  ⁴ tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ⁵ sn A quotation from Jer 31:15.

[6:1]  ⁶ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ⁷ tn Grk “before people in order to be seen by them.”

[8:29]  ⁸ tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ⁹ tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

[8:29]  ¹⁰ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[13:21]  ¹¹ tn Grk “is temporary.”

[13:21]  ¹² tn Here δέ (de) has not been translated.

[17:1]  ¹³ tn Grk “And after six days.”

[17:1]  ¹⁴ tn Grk “John his brother” with “his” referring to James.

[25:14]  ¹⁵ tn See the note on the word “slave” in 8:9.

[25:32]  ¹⁶ tn Here καί (kai) has not been translated.

[28:11]  ¹⁷ tn Here δέ (de) has not been translated.

[28:11]  ¹⁸ tn Grk “behold, some of the guard.” 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).