Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ¹  will be subjected to judgment. And whoever insults ²  a brother will be brought before ³  the council, ⁴  and whoever says ‘Fool’ ⁵  will be sent ⁶  to fiery hell. ⁷ 

Matthew 5:29

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ⁸ 

Matthew 5:1

The Beatitudes

5:1 When ⁹  he saw the crowds, he went up the mountain. ¹⁰  After he sat down his disciples came to him.

Matthew 1:1

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ¹¹  of Jesus Christ, the son of David, the son of Abraham.

Matthew 15:1-39

Breaking Human Traditions

15:1 Then Pharisees ¹²  and experts in the law ¹³  came from Jerusalem ¹⁴  to Jesus and said, ¹⁵  15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ¹⁶  hands when they eat.” ¹⁷  15:3 He answered them, ¹⁸  “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, ¹⁹  ‘Honor your father and mother’ ²⁰  and ‘Whoever insults his father or mother must be put to death.’ ²¹  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ²²  15:6 he does not need to honor his father.’ ²³  You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

15:8 ‘This people honors me with their lips,

but their heart ²⁴  is far from me,

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ²⁵ 

True Defilement

15:10 Then he called the crowd to him and said, ²⁶  “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what ²⁷  comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees ²⁸  heard this saying they were offended?” 15:13 And he replied, ²⁹  “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. ³⁰  If someone who is blind leads another who is blind, ³¹  both will fall into a pit.” 15:15 But Peter ³²  said to him, “Explain this parable to us.” 15:16 Jesus ³³  said, “Even after all this, are you still so foolish? 15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ³⁴  15:18 But the things that come out of the mouth come from the heart, and these things defile a person. 15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ³⁵ 

A Canaanite Woman’s Faith

15:21 After going out from there, Jesus went to the region of Tyre ³⁶  and Sidon. ³⁷  15:22 A ³⁸  Canaanite woman from that area came ³⁹  and cried out, ⁴⁰  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 15:23 But he did not answer her a word. Then ⁴¹  his disciples came and begged him, ⁴²  “Send her away, because she keeps on crying out after us.” 15:24 So ⁴³  he answered, “I was sent only to the lost sheep of the house of Israel.” 15:25 But she came and bowed down ⁴⁴  before him and said, ⁴⁵  “Lord, help me!” 15:26 “It is not right ⁴⁶  to take the children’s bread and throw it to the dogs,” ⁴⁷  he said. ⁴⁸  15:27 “Yes, Lord,” she replied, ⁴⁹  “but even the dogs eat the crumbs that fall from their masters’ table.” 15:28 Then ⁵⁰  Jesus answered her, “Woman, ⁵¹  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Healing Many Others

15:29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 15:30 Then ⁵²  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ⁵³  laid them at his feet, and he healed them. 15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

The Feeding of the Four Thousand

15:32 Then Jesus called the ⁵⁴  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 15:34 Jesus said to them, “How many loaves do you have?” They replied, “Seven – and a few small fish.” 15:35 After instructing the crowd to sit down on the ground, 15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ⁵⁵  15:37 They ⁵⁶  all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 15:38 Not counting children and women, ⁵⁷  there were four thousand men who ate. ⁵⁸  15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. ⁵⁹ 

Matthew 1:1-25

The Genealogy of Jesus Christ

1:1 This is the record of the genealogy ⁶⁰  of Jesus Christ, the son of David, the son of Abraham.

1:2 Abraham was the father ⁶¹  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 ⁶² ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ⁶³  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, ⁶⁴  Amon the father of Josiah, 1:11 and Josiah ⁶⁵  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

1:12 After ⁶⁶  the deportation to Babylon, Jeconiah became the father of Shealtiel, ⁶⁷  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 ⁶⁸  Jesus was born, who is called Christ. ⁶⁹ 

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, ⁷⁰  fourteen generations.

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ⁷¹  she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, ⁷²  was a righteous man, and because he did not want to disgrace her, he intended to divorce her ⁷³  privately. 1:20 When he had contemplated this, an ⁷⁴  angel of the Lord ⁷⁵  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 ⁷⁶  Jesus, ⁷⁷  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 ⁷⁸  Emmanuel,” ⁷⁹  which means ⁸⁰  “God with us.” ⁸¹  1:24 When Joseph awoke from sleep he did what the angel of the Lord ⁸²  told him. He took his wife, 1:25 but did not have marital relations ⁸³  with her until she gave birth to a son, whom he named ⁸⁴  Jesus.

[5:22]  ¹ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ² tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ³ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁴ tn Grk “the Sanhedrin.”

[5:22]  ⁵ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ⁶ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁷ tn Grk “the Gehenna of fire.”

[5:29]  ⁸ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[5:1]  ¹⁵ tn Here δέ (de) has not been translated.

[5:1]  ¹⁶ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[1:1]  ²² 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.

[15:1]  ²⁹ sn See the note on Pharisees in 3:7.

[15:1]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ³² tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[15:2]  ³⁶ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ³⁷ tn Grk “when they eat bread.”

[15:3]  ⁴³ tn Grk “But answering, he said to them.”

[15:4]  ⁵⁰ 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]  ⁵¹ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ⁵² sn A quotation from Exod 21:17; Lev 20:9.

[15:5]  ⁵⁷ tn Grk “is a gift,” that is, something dedicated to God.

[15:6]  ⁶⁴ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:8]  ⁷¹ tn The term “heart” is a collective singular in the Greek text.

[15:9]  ⁷⁸ sn A quotation from Isa 29:13.

[15:10]  ⁸⁵ tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.

[15:11]  ⁹² tn Grk “but what.”

[15:12]  ⁹⁹ sn See the note on Pharisees in 3:7.

[15:13]  ¹⁰⁶ tn Grk “And answering, he said.”

[15:14]  ¹¹³ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ¹¹⁴ tn Grk “If blind leads blind.”

[15:15]  ¹²⁰ tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.

[15:16]  ¹²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[15:17]  ¹³⁴ tn Or “into the latrine.”

[15:20]  ¹⁴¹ tn Grk “but to eat with unwashed hands does not defile a person.”

[15:21]  ¹⁴⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[15:21]  ¹⁴⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[15:22]  ¹⁵⁵ tn Grk “And behold a Canaanite.” 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).

[15:22]  ¹⁵⁶ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ¹⁵⁷ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[15:23]  ¹⁶² tn Here καί (kai) has been translated as “Then.”

[15:23]  ¹⁶³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[15:24]  ¹⁶⁹ tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.

[15:25]  ¹⁷⁶ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ¹⁷⁷ tn Grk “she bowed down to him, saying.”

[15:26]  ¹⁸³ tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.

[15:26]  ¹⁸⁴ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[15:26]  ¹⁸⁵ tn Grk “And answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:27]  ¹⁹⁰ tn Grk “she said.”

[15:28]  ¹⁹⁷ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ¹⁹⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[15:30]  ²⁰⁴ tn Here καί (kai) has been translated as “Then.”

[15:30]  ²⁰⁵ tn Here καί (kai) has not been translated.

[15:32]  ²¹¹ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[15:36]  ²¹⁸ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[15:37]  ²²⁵ tn Here καί (kai) has not been translated.

[15:38]  ²³² tc ‡ Although most witnesses (B C L W ˹³ 33 Ï f sy^s,p,h mae) read “women and children” instead of “children and women,” it is likely that the majority’s reading is a harmonization to Matt 14:21. “Children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ Ë¹] 579 lat sy^c sa bo), and has more compelling internal arguments on its side, suggesting that this is the original reading. NA²⁷, however, agrees with the majority of witnesses.

[15:38]  ²³³ tn Grk “And those eating were four thousand men, apart from children and women.”

[15:39]  ²³⁹ sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.

[1:1]  ²⁴⁶ 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.

[1:2]  ²⁵³ tn Grk “fathered.”

[1:6]  ²⁶⁰ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[1:7]  ²⁶⁷ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 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]  ²⁷⁴ tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 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 mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.

[1:11]  ²⁸¹ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

[1:12]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹⁵ tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ Ë¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (̹ א B C L W [˹] 33 Ï co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.

[1:16]  ²⁹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:17]  ³⁰² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[1:18]  ³⁰⁹ 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]  ³¹⁶ tn Grk “husband.” See following note for discussion.

[1:19]  ³¹⁷ tn Or “send her away.”

[1:20]  ³²³ 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]  ³²⁴ 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]  ³³⁰ tn Grk “you will call his name.”

[1:21]  ³³¹ 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]  ³³⁷ tn Grk “they will call his name.”

[1:23]  ³³⁸ sn A quotation from Isa 7:14.

[1:23]  ³³⁹ tn Grk “is translated.”

[1:23]  ³⁴⁰ sn An allusion to Isa 8:8, 10 (LXX).

[1:24]  ³⁴⁴ 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]  ³⁵¹ 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]  ³⁵² tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.