Matius 9:23

9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd,

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ¹  “Lord, save me!”

Matius 15:14

15:14 Leave them! They are blind guides. ²  If someone who is blind leads another who is blind, ³  both will fall into a pit.”

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ⁴ 

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ⁵  went out and planned together to entrap him with his own words. ⁶ 

Matius 22:40

22:40 All the law and the prophets depend ⁷  on these two commandments.”

Matius 26:28

26:28 for this is my blood, the blood ⁸  of the covenant, ⁹  that is poured out for many for the forgiveness of sins.

Matius 27:5

27:5 So ¹⁰  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matius 27:66

27:66 So ¹¹  they went with the soldiers ¹²  of the guard and made the tomb secure by sealing the stone.

[14:30]  ¹ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:14]  ² 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]  ³ tn Grk “If blind leads blind.”

[15:20]  ⁴ tn Grk “but to eat with unwashed hands does not defile a person.”

[22:15]  ⁵ sn See the note on Pharisees in 3:7.

[22:15]  ⁶ tn Grk “trap him in word.”

[22:40]  ⁷ tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

[26:28]  ⁸ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ⁹ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:28]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[27:5]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:66]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ¹² tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.