Matthew 1:2

1:2 Abraham was the father ¹  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Matthew 1:15-16

1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom ²  Jesus was born, who is called Christ. ³ 

Matthew 8:11

8:11 I tell you, many will come from the east and west to share the banquet ⁴  with Abraham, Isaac, and Jacob ⁵  in the kingdom of heaven,

Matthew 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁶  He is not the God of the dead but of the living!” ⁷ 

[1:2]  ¹ tn Grk “fathered.”

[1:16]  ² tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:11]  ³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  ⁴ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:32]  ⁴ sn A quotation from Exod 3:6.

[22:32]  ⁵ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.