Discovery BoxMatthew 26:57
Context26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 1 the experts in the law 2 and the elders had gathered.
Matthew 26:1
Context26:1 When 3 Jesus had finished saying all these things, he told his disciples,
Matthew 26:1-75
Context26:1 When 4 Jesus had finished saying all these things, he told his disciples, 26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 5 to be crucified.” 6 26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas. 26:4 They 7 planned to arrest Jesus by stealth and kill him. 26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” 8
26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 9 of expensive perfumed oil, 10 and she poured it on his head as he was at the table. 11 26:8 When 12 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 13 could have been sold at a high price and the money 14 given to the poor!” 26:10 When 15 Jesus learned of this, he said to them, “Why are you bothering this woman? She 16 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 17 26:12 When 18 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 19 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” 20 So they set out thirty silver coins for him. 26:16 From that time 21 on, Judas 22 began looking for an opportunity to betray him.
26:17 Now on the first day of the feast of 23 Unleavened Bread the disciples came to Jesus and said, 24 “Where do you want us to prepare for you to eat the Passover?” 25 26:18 He 26 said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So 27 the disciples did as Jesus had instructed them, and they prepared the Passover. 26:20 When 28 it was evening, he took his place at the table 29 with the twelve. 30 26:21 And while they were eating he said, “I tell you the truth, 31 one of you will betray me.” 32 26:22 They 33 became greatly distressed 34 and each one began to say to him, “Surely not I, Lord?” 26:23 He 35 answered, “The one who has dipped his hand into the bowl with me 36 will betray me. 26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.” 26:25 Then 37 Judas, the one who would betray him, said, “Surely not I, Rabbi?” Jesus 38 replied, “You have said it yourself.”
26:26 While 39 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 40 of the covenant, 41 that is poured out for many for the forgiveness of sins. 26:29 I 42 tell you, from now on I will not drink of this fruit 43 of the vine until that day when I drink it new with you in my Father’s kingdom.” 26:30 After 44 singing a hymn, 45 they went out to the Mount of Olives.
26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 46
26:32 But after I am raised, I will go ahead of you into Galilee.” 26:33 Peter 47 said to him, “If they all fall away because of you, I will never fall away!” 26:34 Jesus said to him, “I tell you the truth, 48 on this night, before the rooster crows, you will deny me three times.” 26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.
26:36 Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” 26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed. 26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” 26:39 Going a little farther, he threw himself down with his face to the ground and prayed, 49 “My Father, if possible, 50 let this cup 51 pass from me! Yet not what I will, but what you will.” 26:40 Then he came to the disciples and found them sleeping. He 52 said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 26:42 He went away a second time and prayed, 53 “My Father, if this cup 54 cannot be taken away unless I drink it, your will must be done.” 26:43 He came again and found them sleeping; they could not keep their eyes open. 55 26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more. 26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. 26:46 Get up, let us go. Look! My betrayer 56 is approaching!”
26:47 While he was still speaking, Judas, 57 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 58 had given them a sign, saying, “The one I kiss is the man. 59 Arrest him!”) 60 26:49 Immediately 61 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 62 26:50 Jesus 63 said to him, “Friend, do what you are here to do.” Then they came and took hold 64 of Jesus and arrested him. 26:51 But 65 one of those with Jesus grabbed 66 his sword, drew it out, and struck the high priest’s slave, 67 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 68 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 69 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 70 Day after day I sat teaching in the temple courts, yet 71 you did not arrest me. 26:56 But this has happened so that 72 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 73 the experts in the law 74 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 75 going in, he sat with the guards 76 to see the outcome. 26:59 The 77 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 78 two came forward 26:61 and declared, “This man 79 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 80 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 81 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 82 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 83 of the Power 84 and coming on the clouds of heaven.” 85 26:65 Then the high priest tore his clothes and declared, 86 “He has blasphemed! Why do we still need witnesses? Now 87 you have heard the blasphemy! 26:66 What is your verdict?” 88 They 89 answered, “He is guilty and deserves 90 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 91 Who hit you?” 92
26:69 Now Peter was sitting outside in the courtyard. A 93 slave girl 94 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 95 “I don’t know what you’re talking about!” 26:71 When 96 he went out to the gateway, another slave girl 97 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 98 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 99 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 100 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 101
Matthew 1:1-25
Context1:1 This is the record of the genealogy 102 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 103 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 104 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 105 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 106 Amon the father of Josiah, 1:11 and Josiah 107 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 108 the deportation to Babylon, Jeconiah became the father of Shealtiel, 109 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 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 110 Jesus was born, who is called Christ. 111
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 112 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 113 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 114 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 115 privately. 1:20 When he had contemplated this, an 116 angel of the Lord 117 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 118 Jesus, 119 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 120 Emmanuel,” 121 which means 122 “God with us.” 123 1:24 When Joseph awoke from sleep he did what the angel of the Lord 124 told him. He took his wife, 1:25 but did not have marital relations 125 with her until she gave birth to a son, whom he named 126 Jesus.
[26:57] 2 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:1] 3 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.
[26:1] 5 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.
[26:2] 7 tn Or “will be delivered up.”
[26:2] 8 sn See the note on crucified in 20:19.
[26:4] 9 tn Here καί (kai) has not been translated.
[26:5] 11 sn The suggestion here is that Jesus was too popular to openly arrest him.
[26:7] 13 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 14 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] 15 tn Grk “as he was reclining at table.”
[26:8] 15 tn Here δέ (de) has not been translated.
[26:9] 17 tn Here γάρ (gar) has not been translated.
[26:9] 18 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 19 tn Here δέ (de) has not been translated.
[26:10] 20 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 21 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 23 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 25 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:15] 27 tn Grk “What will you give to me, and I will betray him to you?”
[26:16] 29 tn Here καί (kai) has not been translated.
[26:16] 30 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[26:17] 31 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[26:17] 32 tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[26:17] 33 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[26:18] 33 tn Here δέ (de) has not been translated.
[26:19] 35 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[26:20] 37 tn Here δέ (de) has not been translated.
[26:20] 38 tn Grk “he was reclining 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.
[26:20] 39 tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì37vid,45vid B D K Γ Ë1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.
[26:21] 39 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:21] 40 tn Or “will hand me over.”
[26:22] 41 tn Here καί (kai) has not been translated.
[26:22] 42 tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.
[26:23] 43 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:23] 44 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[26:25] 45 tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.
[26:25] 46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[26:26] 47 tn Here δέ (de) has not been translated.
[26:28] 49 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 50 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:29] 51 tn Here δέ (de) has not been translated.
[26:29] 52 tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).
[26:30] 53 tn Here καί (kai) has not been translated.
[26:30] 54 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[26:31] 55 sn A quotation from Zech 13:7.
[26:33] 57 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:34] 59 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:39] 61 tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[26:39] 62 tn Grk “if it is possible.”
[26:39] 63 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[26:40] 63 tn Here καί (kai) has not been translated.
[26:42] 65 tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[26:42] 66 tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.
[26:43] 67 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[26:46] 69 tn Grk “the one who betrays me.”
[26:47] 71 tn Grk “behold, Judas.” 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).
[26:48] 73 tn Grk “the one who betrays him.”
[26:48] 74 tn Grk “The one I kiss is he.”
[26:48] 75 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 75 tn Here καί (kai) has not been translated.
[26:49] 76 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 77 tn Here δέ (de) has not been translated.
[26:50] 78 tn Grk “and put their hands on Jesus.”
[26:51] 79 tn Grk “And behold one.” 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).
[26:51] 80 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 81 tn See the note on the word “slave” in 8:9.
[26:52] 81 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 83 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 85 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 86 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 87 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 90 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 91 tn Here καί (kai) has not been translated.
[26:58] 92 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 93 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 95 tn Here δέ (de) has not been translated.
[26:62] 99 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 101 tn Here καί (kai) has not been translated.
[26:63] 102 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:64] 103 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 104 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 105 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 105 tn Grk “the high priest tore his clothes, saying.”
[26:65] 106 tn Grk “Behold now.” 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).
[26:66] 107 tn Grk “What do you think?”
[26:66] 108 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 109 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 109 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] 110 tn Grk “Who is the one who hit you?”
[26:69] 111 tn Here καί (kai) has not been translated.
[26:69] 112 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 113 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 115 tn Here δέ (de) has not been translated.
[26:71] 116 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 117 tn Here δέ (de) has not been translated.
[26:73] 118 tn Grk “your speech.”
[26:74] 119 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 121 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[1:1] 123 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 127 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 129 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 131 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 133 sn Before the mention of Jeconiah, several medieval
[1:12] 135 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 136 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 137 tc There are three significant variant readings at this point in the text. Some
[1:16] 138 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] 139 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:18] 141 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 143 tn Grk “husband.” See following note for discussion.
[1:19] 144 tn Or “send her away.”
[1:20] 145 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).
[1:20] 146 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 147 tn Grk “you will call his name.”
[1:21] 148 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 149 tn Grk “they will call his name.”
[1:23] 150 sn A quotation from Isa 7:14.
[1:23] 151 tn Grk “is translated.”
[1:23] 152 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 151 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 153 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 154 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
