Matius 4:11

4:11 Then the devil left him, and angels ¹  came and began ministering to his needs.

Matius 14:16

14:16 But he ²  replied, “They don’t need to go. You ³  give them something to eat.”

Matius 15:25

15:25 But she came and bowed down ⁴  before him and said, ⁵  “Lord, help me!”

Matius 17:3

17:3 Then Moses ⁶  and Elijah ⁷  also appeared before them, talking with him.

Matius 22:41

The Messiah: David’s Son and Lord

22:41 While ⁸  the Pharisees ⁹  were assembled, Jesus asked them a question: ¹⁰ 

Matius 25:12

25:12 But he replied, ¹¹  ‘I tell you the truth, ¹²  I do not know you!’

Matius 25:19

25:19 After ¹³  a long time, the master of those slaves came and settled his accounts with them.

Matius 27:2

27:2 They ¹⁴  tied him up, led him away, and handed him over to Pilate ¹⁵  the governor. ¹⁶ 

[4:11]  ¹ tn Grk “and behold, angels.” 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).

[14:16]  ² tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[14:16]  ³ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[15:25]  ⁴ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ⁵ tn Grk “she bowed down to him, saying.”

[17:3]  ⁶ tn Grk “And behold, Moses.” 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).

[17:3]  ⁷ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[22:41]  ⁸ tn Here δέ (de) has not been translated.

[22:41]  ⁹ sn See the note on Pharisees in 3:7.

[22:41]  ¹⁰ tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.

[25:12]  ¹¹ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:19]  ¹³ tn Here δέ (de) has not been translated.

[27:2]  ¹⁴ tn Here καί (kai) has not been translated.

[27:2]  ¹⁵ tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

[27:2]  ¹⁶ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.