Matthew 5:12

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matthew 6:8

6:8 Do ¹  not be like them, for your Father knows what you need before you ask him.

Matthew 8:29

8:29 They ²  cried out, “Son of God, leave us alone! ³  Have you come here to torment us before the time?” ⁴ 

Matthew 11:10

11:10 This is the one about whom it is written:

‘Look, I am sending my messenger ahead of you, ⁵ 

who will prepare your way before you.’ ⁶ 

Matthew 24:38

24:38 For in those days before the flood, people ⁷  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

[6:8]  ¹ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[8:29]  ¹ 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]  ² 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]  ³ 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.

[11:10]  ¹ tn Grk “before your face” (an idiom).

[11:10]  ² sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[24:38]  ¹ tn Grk “they,” but in an indefinite sense, “people.”