Matius 1:7

1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, ¹ 

Matius 4:1

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ²  to be tempted by the devil.

Matius 7:9

7:9 Is ³  there anyone among you who, if his son asks for bread, will give him a stone?

Matius 9:31

9:31 But they went out and spread the news about him throughout that entire region. ⁴ 

Matius 16:16

16:16 Simon Peter answered, ⁵  “You are the Christ, ⁶  the Son of the living God.”

Matius 20:27

20:27 and whoever wants to be first among you must be your slave ⁷  –

Matius 22:41

The Messiah: David’s Son and Lord

22:41 While ⁸  the Pharisees ⁹  were assembled, Jesus asked them a question: ¹⁰ 

Matius 23:2

23:2 “The ¹¹  experts in the law ¹²  and the Pharisees ¹³  sit on Moses’ seat.

Matius 23:11

23:11 The ¹⁴  greatest among you will be your servant.

Matius 26:20

26:20 When ¹⁵  it was evening, he took his place at the table ¹⁶  with the twelve. ¹⁷ 

Matius 27:30

27:30 They ¹⁸  spat on him and took the staff ¹⁹  and struck him repeatedly ²⁰  on the head.

Matius 27:59

27:59 Joseph ²¹  took the body, wrapped it in a clean linen cloth, ²² 

[1:7]  ¹ tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì^1vid א B C [D^luc] Ë^1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.

[4:1]  ² tn Or “desert.”

[7:9]  ³ tn Grk “Or is there.”

[9:31]  ⁴ tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.

[16:16]  ⁵ tn Grk “And answering, Simon Peter said.”

[16:16]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[20:27]  ⁷ tn See the note on the word “slave” in 8:9.

[22:41]  ⁸ tn Here δέ (de) has not been translated.

[22:41]  ⁹ sn See the note on Pharisees in 3:7.

[22:41]  ¹⁰ tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.

[23:2]  ¹¹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[23:2]  ¹² tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:2]  ¹³ sn See the note on Pharisees in 3:7.

[23:11]  ¹⁴ tn Here δέ (de) has not been translated.

[26:20]  ¹⁵ tn Here δέ (de) has not been translated.

[26:20]  ¹⁶ tn Grk “he was reclining at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[26:20]  ¹⁷ tc Many witnesses, some of them important, have μαθητῶν (maqhtwn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (maqhtwn autou, “his disciples”; 0281 pc it) after δώδεκα (dwdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in Ì^37vid,45vid B D K Γ Ë^1,13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.

[27:30]  ¹⁸ tn Here καί (kai) has not been translated.

[27:30]  ¹⁹ tn Or “the reed.”

[27:30]  ²⁰ tn The verb here has been translated as an iterative imperfect.

[27:59]  ²¹ tn Here καί (kai) has not been translated.

[27:59]  ²² tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.