Matius 11:3

11:3 “Are you the one who is to come, ¹  or should we look for another?”

Matius 14:5

14:5 Although ²  Herod ³  wanted to kill John, ⁴  he feared the crowd because they accepted John as a prophet.

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ⁵ 

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁶  are free.

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 18:26

18:26 Then the slave threw himself to the ground ⁷  before him, saying, ⁸  ‘Be patient with me, and I will repay you everything.’

Matius 19:7

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ⁹ 

Matius 19:11

19:11 He ¹⁰  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matius 21:46

21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds ¹¹  regarded him as a prophet.

Matius 22:19

22:19 Show me the coin used for the tax.” So ¹²  they brought him a denarius. ¹³ 

Matius 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 25:8

25:8 The ¹⁴  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’

Matius 26:33

26:33 Peter ¹⁵  said to him, “If they all fall away because of you, I will never fall away!”

Matius 26:49

26:49 Immediately ¹⁶  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ¹⁷ 

Matius 27:58

27:58 He went to Pilate and asked for the body of Jesus. ¹⁸  Then Pilate ordered that it be given to him.

Matius 28:16

The Great Commission

28:16 So ¹⁹  the eleven disciples went to Galilee to the mountain Jesus had designated.

[11:3]  ¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[14:5]  ² tn Here καί (kai) has not been translated.

[14:5]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ⁴ tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[16:20]  ⁵ 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.

[17:26]  ⁶ sn See the note on the phrase their sons in the previous verse.

[18:26]  ⁷ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ⁸ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[19:7]  ⁹ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[19:11]  ¹⁰ tn Here δέ (de) has not been translated.

[21:46]  ¹¹ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

[22:19]  ¹² tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ¹³ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.

[25:8]  ¹⁴ tn Here δέ (de) has not been translated.

[26:33]  ¹⁵ 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.

[26:49]  ¹⁶ tn Here καί (kai) has not been translated.

[26:49]  ¹⁷ 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.

[27:58]  ¹⁸ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[28:16]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.