Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ¹  is the one speaking with you.” ² 

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ³ 

Matius 20:15

20:15 Am I not ⁴  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁵ 

Matius 26:63-64

26:63 But Jesus was silent. The ⁶  high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, ⁷  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 ⁸  of the Power ⁹  and coming on the clouds of heaven.” ¹⁰ 

Markus 14:61-62

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹¹  “Are you the Christ, ¹²  the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹³  of the Power ¹⁴  and coming with the clouds of heaven.” ¹⁵ 

Lukas 13:30

13:30 But ¹⁶  indeed, ¹⁷  some are last ¹⁸  who will be first, and some are first who will be last.”

Roma 10:20-21

10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ¹⁹  10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ²⁰ 

[9:37]  ¹ tn Grk “that one.”

[9:37]  ² tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[16:20]  ³ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[16:20]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:20]  sn See the note on Christ in 1:16.

[20:15]  ⁴ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ⁵ tn Grk “Is your eye evil because I am good?”

[26:63]  ⁶ tn Here καί (kai) has not been translated.

[26:63]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:63]  sn See the note on Christ in 1:16.

[26:64]  ⁸ 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]  ⁹ 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]  ¹⁰ sn An allusion to Dan 7:13 (see also Matt 24:30).

[14:61]  ¹¹ tn Grk “questioned him and said to him.”

[14:61]  ¹² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.

[14:62]  ¹³ 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.

[14:62]  ¹⁴ 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.

[14:62]  ¹⁵ sn An allusion to Dan 7:13.

[13:30]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ¹⁷ tn Grk “behold.”

[13:30]  ¹⁸ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[10:20]  ¹⁹ sn A quotation from Isa 65:1.

[10:21]  ²⁰ sn A quotation from Isa 65:2.