Matius 4:6

4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ ¹  and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ² 

Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ³  a glutton and a drunk, a friend of tax collectors ⁴  and sinners!’ ⁵  But wisdom is vindicated ⁶  by her deeds.” ⁷ 

Matius 18:17

18:17 If ⁸  he refuses to listen to them, tell it to the church. If ⁹  he refuses to listen to the church, treat him like ¹⁰  a Gentile ¹¹  or a tax collector. ¹² 

Matius 21:31-32

21:31 Which of the two did his father’s will?” They said, “The first.” ¹³  Jesus said to them, “I tell you the truth, ¹⁴  tax collectors ¹⁵  and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ¹⁶  you saw this, you did not later change your minds ¹⁷  and believe him.

Matius 27:29

27:29 and after braiding ¹⁸  a crown of thorns, ¹⁹  they put it on his head. They ²⁰  put a staff ²¹  in his right hand, and kneeling down before him, they mocked him: ²²  “Hail, king of the Jews!” ²³ 

[4:6]  ¹ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:6]  ² sn A quotation from Ps 91:12.

[11:19]  ³ tn Grk “Behold a man.”

[11:19]  ⁴ sn See the note on tax collectors in 5:46.

[11:19]  ⁵ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ⁶ tn Or “shown to be right.”

[11:19]  ⁷ tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[18:17]  ⁸ tn Here δέ (de) has not been translated.

[18:17]  ⁹ tn Here δέ (de) has not been translated.

[18:17]  ¹⁰ tn Grk “let him be to you as.”

[18:17]  ¹¹ tn Or “a pagan.”

[18:17]  ¹² sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[21:31]  ¹³ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ¹⁵ sn See the note on tax collectors in 5:46.

[21:32]  ¹⁶ tn Here δέ (de) has not been translated.

[21:32]  ¹⁷ sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[27:29]  ¹⁸ tn Or “weaving.”

[27:29]  ¹⁹ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ²⁰ tn Here καί (kai) has not been translated.

[27:29]  ²¹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ²² tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ²³ tn Or “Long live the King of the Jews!”

[27:29]  sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).