Matthew 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹  Emmanuel,” ²  which means ³  “God with us.” ⁴ 

Matthew 4:4

4:4 But he answered, ⁵  “It is written, ‘Man ⁶  does not live ⁷  by bread alone, but by every word that comes from the mouth of God.’” ⁸ 

Matthew 4:10

4:10 Then Jesus said to him, “Go away, ⁹  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ¹⁰ 

Matthew 8:29

8:29 They ¹¹  cried out, “Son of God, leave us alone! ¹²  Have you come here to torment us before the time?” ¹³ 

Matthew 15:4

15:4 For God said, ¹⁴  ‘Honor your father and mother’ ¹⁵  and ‘Whoever insults his father or mother must be put to death.’ ¹⁶ 

Matthew 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ¹⁷  who will produce its fruit.

Matthew 22:37

22:37 Jesus ¹⁸  said to him, “‘Love ¹⁹  the Lord your God with all your heart, with all your soul, and with all your mind.’ ²⁰ 

Matthew 26:61

26:61 and declared, “This man ²¹  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Matthew 27:40

27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! ²²  If you are God’s Son, come down ²³  from the cross!”

[1:23]  ¹ tn Grk “they will call his name.”

[1:23]  ² sn A quotation from Isa 7:14.

[1:23]  ³ tn Grk “is translated.”

[1:23]  ⁴ sn An allusion to Isa 8:8, 10 (LXX).

[4:4]  ⁵ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁶ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁷ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁸ sn A quotation from Deut 8:3.

[4:10]  ⁹ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ¹⁰ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[8:29]  ¹³ 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.

[8:29]  ¹⁴ 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….”

[8:29]  ¹⁵ 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.

[15:4]  ¹⁷ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ¹⁸ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ¹⁹ sn A quotation from Exod 21:17; Lev 20:9.

[21:43]  ²¹ tn Or “to a nation” (so KJV, NASB, NLT).

[22:37]  ²⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[22:37]  ²⁶ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[22:37]  ²⁷ sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[26:61]  ²⁹ tn Grk “This one.”

[27:40]  ³³ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

[27:40]  ³⁴ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.