Matthew 1:11

1:11 and Josiah ¹  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

Matthew 4:17

4:17 From that time Jesus began to preach this message: ²  “Repent, for the kingdom of heaven is near.”

Matthew 8:29

8:29 They ³  cried out, “Son of God, leave us alone! ⁴  Have you come here to torment us before the time?” ⁵ 

Matthew 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matthew 21:34

21:34 When the harvest time was near, he sent his slaves ⁶  to the tenants to collect his portion of the crop. ⁷ 

Matthew 24:48

24:48 But if ⁸  that evil slave should say to himself, ⁹  ‘My master is staying away a long time,’

Matthew 26:44

26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

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¹ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

² tn Grk “and to say.”

³ 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.

⁴ 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….”

⁵ 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.

⁶ tn See the note on the word “slave” in 8:9.

sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

⁷ tn Grk “to collect his fruits.”

⁸ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

⁹ tn Grk “should say in his heart.”