Matius 9:29

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matius 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ¹  among the wheat and went away.

Matius 15:1

Breaking Human Traditions

15:1 Then Pharisees ²  and experts in the law ³  came from Jerusalem ⁴  to Jesus and said, ⁵ 

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ⁶ 

Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ⁷ 

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ⁸  went out and planned together to entrap him with his own words. ⁹ 

Matius 24:51

24:51 and will cut him in two, ¹⁰  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Matius 25:8

25:8 The ¹¹  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’

Matius 26:14

The Plan to Betray Jesus

26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests

Matius 27:65

27:65 Pilate said to them, “Take ¹²  a guard of soldiers. Go and make it as secure as you can.”

[13:25]  ¹ tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[15:1]  ² sn See the note on Pharisees in 3:7.

[15:1]  ³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ⁵ 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.

[16:20]  ⁶ 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.

[21:44]  ⁷ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[22:15]  ⁸ sn See the note on Pharisees in 3:7.

[22:15]  ⁹ tn Grk “trap him in word.”

[24:51]  ¹⁰ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[25:8]  ¹¹ tn Here δέ (de) has not been translated.

[27:65]  ¹² tn Grk “You have a guard.”