Matthew 2:9

2:9 After listening to the king they left, and once again ¹  the star they saw when it rose ²  led them until it stopped above the place where the child was.

Matthew 6:5

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ³  and on street corners so that people can see them. Truly I say to you, they have their reward.

Matthew 12:25

12:25 Now when Jesus ⁴  realized what they were thinking, he said to them, ⁵  “Every kingdom divided against itself is destroyed, ⁶  and no town or house divided against itself will stand.

Matthew 16:28

16:28 I tell you the truth, ⁷  there are some standing here who will not ⁸  experience ⁹  death before they see the Son of Man coming in his kingdom.” ¹⁰ 

Matthew 26:73

26:73 After ¹¹  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ¹²  gives you away!”

Matthew 27:11

Jesus and Pilate

27:11 Then ¹³  Jesus stood before the governor, and the governor asked him, ¹⁴  “Are you the king ¹⁵  of the Jews?” Jesus ¹⁶  said, “You say so.” ¹⁷ 

[2:9]  ¹ tn Grk “and behold the star.”

[2:9]  ² tn See the note on the word “rose” in 2:2.

[6:5]  ³ sn See the note on synagogues in 4:23.

[12:25]  ⁵ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ⁶ sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ⁷ tn Or “is left in ruins.”

[16:28]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[16:28]  ⁸ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[16:28]  ⁹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[16:28]  ¹⁰ sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[26:73]  ⁹ tn Here δέ (de) has not been translated.

[26:73]  ¹⁰ tn Grk “your speech.”

[27:11]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[27:11]  ¹² tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[27:11]  ¹³ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[27:11]  ¹⁴ tn Here δέ (de) has not been translated.

[27:11]  ¹⁵ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.