Matius 3:16

3:16 After ¹  Jesus was baptized, just as he was coming up out of the water, the ²  heavens ³  opened ⁴  and he saw the Spirit of God descending like a dove ⁵  and coming on him.

Matius 8:3

8:3 He stretched out his hand and touched ⁶  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁷ 

Matius 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁸ 

Matius 24:21

24:21 For then there will be great suffering ⁹  unlike anything that has happened ¹⁰  from the beginning of the world until now, or ever will happen.

Matius 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ¹¹  – except the Father alone.

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹²  of the Power ¹³  and coming on the clouds of heaven.” ¹⁴ 

[3:16]  ¹ tn Here δέ (de) has not been translated.

[3:16]  ² tn Grk “behold the heavens.” 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).

[3:16]  ³ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ⁴ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ⁵ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[8:3]  ⁶ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[16:27]  ⁷ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[23:39]  ⁸ sn A quotation from Ps 118:26.

[24:21]  ⁹ tn Traditionally, “great tribulation.”

[24:21]  ¹⁰ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[24:36]  ¹¹ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[26:64]  ¹² sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ¹³ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁴ sn An allusion to Dan 7:13 (see also Matt 24:30).