Matius 2:1
Konteks2:1 After Jesus was born in Bethlehem 1 in Judea, in the time 2 of King Herod, 3 wise men 4 from the East came to Jerusalem 5
Matius 6:20
Konteks6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.
Matius 8:2
Konteks8:2 And a leper 6 approached, and bowed low before him, saying, 7 “Lord, if 8 you are willing, you can make me clean.”
Matius 12:2
Konteks12:2 But when the Pharisees 9 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”
Matius 12:7
Konteks12:7 If 10 you had known what this means: ‘I want mercy and not sacrifice,’ 11 you would not have condemned the innocent.
Matius 13:27
Konteks13:27 So the slaves 12 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’
Matius 13:43
Konteks13:43 Then the righteous will shine like the sun in the kingdom of their Father. 13 The one who has ears had better listen! 14
Matius 24:7
Konteks24:7 For nation will rise up in arms 15 against nation, and kingdom against kingdom. And there will be famines 16 and earthquakes 17 in various places.
Matius 26:69
Konteks26:69 Now Peter was sitting outside in the courtyard. A 18 slave girl 19 came to him and said, “You also were with Jesus the Galilean.”
[2:1] 1 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:1] 3 sn King Herod was Herod the Great, who ruled Palestine from 37
[2:1] 4 sn The Greek term magi here describes a class of wise men and priests who were astrologers (L&N 32.40).
[2:1] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:2] 6 tn Grk “And behold, a leper came.” 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).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 7 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 8 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[12:2] 9 sn See the note on Pharisees in 3:7.
[12:7] 10 tn Here δέ (de) has not been translated.
[12:7] 11 sn A quotation from Hos 6:6 (see also Matt 9:13).
[13:27] 12 tn See the note on the word “slave” in 8:9.
[13:43] 13 sn An allusion to Dan 12:3.
[13:43] 14 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
[24:7] 15 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 16 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 17 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[26:69] 18 tn Here καί (kai) has not been translated.
[26:69] 19 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
