Matthew 17:5

17:5 While he was still speaking, a ¹  bright cloud ²  overshadowed ³  them, and a voice from the cloud said, ⁴  “This is my one dear Son, ⁵  in whom I take great delight. Listen to him!” ⁶ 

Matthew 28:7

28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ⁷  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

Matthew 2:19

The Return to Nazareth

2:19 After Herod ⁸  had died, an ⁹  angel of the Lord ¹⁰  appeared in a dream to Joseph in Egypt

Matthew 4:11

4:11 Then the devil left him, and angels ¹¹  came and began ministering to his needs.

Matthew 8:2

8:2 And a leper ¹²  approached, and bowed low before him, saying, ¹³  “Lord, if ¹⁴  you are willing, you can make me clean.”

Matthew 9:20

9:20 But ¹⁵  a woman who had been suffering from a hemorrhage ¹⁶  for twelve years came up behind him and touched the edge ¹⁷  of his cloak. ¹⁸ 

Matthew 13:3

13:3 He ¹⁹  told them many things in parables, ²⁰  saying: “Listen! ²¹  A sower went out to sow. ²² 

Matthew 19:16

The Rich Young Man

19:16 Now ²³  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”

[17:5]  ¹ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ² sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ³ tn Or “surrounded.”

[17:5]  ⁴ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ⁶ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[28:7]  ⁷ tn Grk “And behold he.” 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).

[2:19]  ¹³ 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.

[2:19]  ¹⁴ 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).

[2:19]  ¹⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[4:11]  ¹⁹ tn Grk “and behold, angels.” 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).

[8:2]  ²⁵ tn Grk “And behold, a leper came.” 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).

[8:2]  ²⁶ tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ²⁷ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[9:20]  ³¹ tn Grk “And behold a woman.” 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).

[9:20]  ³² sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ³³ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ³⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[13:3]  ³⁷ tn Here καί (kai) has not been translated.

[13:3]  ³⁸ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ³⁹ tn Grk “Behold.”

[13:3]  ⁴⁰ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[19:16]  ⁴³ tn Grk “And behold one came.” 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). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.