Matthew 2:19

The Return to Nazareth

2:19 After Herod ¹  had died, an ²  angel of the Lord ³  appeared in a dream to Joseph in Egypt

Matthew 4:5

4:5 Then the devil took him to the holy city, ⁴  had him stand ⁵  on the highest point ⁶  of the temple,

Matthew 8:33

8:33 The ⁷  herdsmen ran off, went into the town, ⁸  and told everything that had happened to the demon-possessed men.

Matthew 9:8

9:8 When ⁹  the crowd saw this, they were afraid ¹⁰  and honored God who had given such authority to men. ¹¹ 

Matthew 11:1-2

11:1 When ¹²  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Jesus and John the Baptist

11:2 Now when John ¹³  heard in prison about the deeds Christ ¹⁴  had done, he sent his disciples to ask a question: ¹⁵ 

Matthew 12:7

12:7 If ¹⁶  you had known what this means: ‘I want mercy and not sacrifice,’ ¹⁷  you would not have condemned the innocent.

Matthew 12:48

12:48 To the one who had said this, Jesus ¹⁸  replied, ¹⁹  “Who is my mother and who are my brothers?”

Matthew 13:46

13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.

Matthew 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matthew 22:3

22:3 He sent his slaves ²⁰  to summon those who had been invited to the banquet, but they would not come.

Matthew 22:8

22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy.

Matthew 22:28

22:28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.” ²¹ 

Matthew 26:48

26:48 (Now the betrayer ²²  had given them a sign, saying, “The one I kiss is the man. ²³  Arrest him!”) ²⁴ 

Matthew 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ²⁵  he handed him over ²⁶  to be crucified. ²⁷ 

Matthew 27:55

27:55 Many ²⁸  women who had followed Jesus from Galilee and given him support ²⁹  were also there, watching from a distance.

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¹ sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

² tn Grk “behold, an angel.” 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 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

⁴ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

⁵ tn Grk “and he stood him.”

⁶ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

⁷ tn Here δέ (de) has not been translated.

⁸ tn Or “city.” But see the sn on “Gadarenes” in 8:28.

⁹ tn Here δέ (de) has not been translated.

¹⁰ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

¹¹ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

¹² tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

¹³ sn John refers to John the Baptist.

¹⁴ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

¹⁵ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

¹⁶ tn Here δέ (de) has not been translated.

¹⁷ sn A quotation from Hos 6:6 (see also Matt 9:13).

¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

²⁰ tn See the note on the word “slave” in 8:9.

²¹ tn Grk “For all had her.”

²² tn Grk “the one who betrays him.”

²³ tn Grk “The one I kiss is he.”

²⁴ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

²⁵ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

²⁶ tn Or “delivered him up.”

²⁷ sn See the note on crucified in 20:19.

²⁸ tn Here δέ (de) has not been translated.

²⁹ tn Grk “and ministered to him.”

sn Cf. Luke 8:3.