Discovery BoxMatthew 2:7 
Context2:7 Then Herod 1 privately summoned the wise men and determined from them when the star had appeared.
Matthew 4:12
Context4:12 Now when Jesus 2 heard that John had been imprisoned, 3 he went into Galilee.
Matthew 7:29
Context7:29 because he taught them like one who had authority, 4 not like their experts in the law. 5
Matthew 14:4
Context14:4 because John had repeatedly told 6 him, “It is not lawful for you to have her.” 7
Matthew 14:34
Context14:34 After they had crossed over, they came to land at Gennesaret. 8
Matthew 18:27
Context18:27 The lord had compassion on that slave and released him, and forgave him the debt.
Matthew 21:6
Context21:6 So 9 the disciples went and did as Jesus had instructed them.
Matthew 21:29
Context21:29 The boy answered, 10 ‘I will not.’ But later he had a change of heart 11 and went.
Matthew 22:34
Context22:34 Now when the Pharisees 12 heard that he had silenced the Sadducees, 13 they assembled together. 14
Matthew 25:17
Context25:17 In the same way, the one who had two gained two more.
Matthew 26:1
Context26:1 When 15 Jesus had finished saying all these things, he told his disciples,
Matthew 26:19
Context26:19 So 16 the disciples did as Jesus had instructed them, and they prepared the Passover.
Matthew 27:16
Context27:16 At that time they had in custody a notorious prisoner named Jesus 17 Barabbas.
Matthew 27:18
Context27:18 (For he knew that they had handed him over because of envy.) 18
Matthew 27:35
Context27:35 When 19 they had crucified 20 him, they divided his clothes by throwing dice. 21
Matthew 27:52
Context27:52 And tombs were opened, and the bodies of many saints who had died 22 were raised.
Matthew 28:16
Context28:16 So 23 the eleven disciples went to Galilee to the mountain Jesus had designated.
1 sn See the note on King Herod in 2:1.
2 tn Grk “he.”
3 tn Or “arrested,” “taken into custody” (see L&N 37.12).
4 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
5 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
6 tn The imperfect tense verb is here rendered with an iterative force.
7 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
8 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
9 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
10 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
11 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
12 sn See the note on Pharisees in 3:7.
13 sn See the note on Sadducees in 3:7.
14 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
15 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.
16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
17 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
18 sn This is a parenthetical note by the author.
19 tn Here δέ (de) has not been translated.
20 sn See the note on crucified in 20:19.
21 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
sn An allusion to Ps 22:18.
22 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
23 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
