Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Matius 26:3

26:3 Then the chief priests and the elders of the people met together in the palace of the high priest, who was named Caiaphas.

Matius 27:41

27:41 In ¹  the same way even the chief priests – together with the experts in the law ²  and elders ³  – were mocking him: ⁴ 

Matius 28:12

28:12 After ⁵  they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers,

Matius 27:1

Jesus Brought Before Pilate

27:1 When ⁶  it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.

Matius 27:20

27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed.

Matius 8:14

Healings at Peter’s House

8:14 Now ⁷  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ⁸  sick with a fever.

Matius 10:35

10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,

Matius 10:21

10:21 “Brother ⁹  will hand over brother to death, and a father his child. Children will rise against ¹⁰  parents and have them put to death.

Matius 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ¹¹  the experts in the law ¹²  and the elders had gathered.

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ¹³  entered the temple courts, ¹⁴  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ¹⁵  are you doing these things, and who gave you this authority?”

Matius 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ¹⁶  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people.

Matius 27:28

27:28 They ¹⁷  stripped him and put a scarlet robe ¹⁸  around him,

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ¹⁹  hands when they eat.” ²⁰ 

Matius 9:16

9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse.

Matius 27:3

Judas’ Suicide

27:3 Now when ²¹  Judas, who had betrayed him, saw that Jesus ²²  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 9:17

9:17 And no one pours new wine into old wineskins; ²³  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ²⁴  and both are preserved.”

Matius 15:6

15:6 he does not need to honor his father.’ ²⁵  You have nullified the word of God on account of your tradition.

Matius 15:5

15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ²⁶ 

Matius 16:21

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ²⁷  Jesus began to show his disciples that he must go to Jerusalem ²⁸  and suffer ²⁹  many things at the hands of the elders, chief priests, and experts in the law, ³⁰  and be killed, and on the third day be raised.

Matius 22:25

22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother.

Matius 15:3-4

15:3 He answered them, ³¹  “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, ³²  ‘Honor your father and mother’ ³³  and ‘Whoever insults his father or mother must be put to death.’ ³⁴ 

Matius 21:28

The Parable of the Two Sons

21:28 “What ³⁵  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

Matius 21:31

21:31 Which of the two did his father’s will?” They said, “The first.” ³⁶  Jesus said to them, “I tell you the truth, ³⁷  tax collectors ³⁸  and prostitutes will go ahead of you into the kingdom of God!

[27:41]  ¹ tn Here καί (kai) has not been translated.

[27:41]  ² tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ³ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ⁴ tn Grk “Mocking him, the chief priests…said.”

[28:12]  ⁵ tn Here καί (kai) has not been translated.

[27:1]  ⁶ tn Here δέ (de) has not been translated.

[8:14]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ⁸ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[10:21]  ⁹ tn Here δέ (de) has not been translated.

[10:21]  ¹⁰ tn Or “will rebel against.”

[26:57]  ¹¹ tn Grk “where.”

[26:57]  ¹² tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:23]  ¹³ tn Grk “he.”

[21:23]  ¹⁴ tn Grk “the temple.”

[21:23]  ¹⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[26:47]  ¹⁶ tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[27:28]  ¹⁷ tn Here καί (kai) has not been translated.

[27:28]  ¹⁸ sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

[15:2]  ¹⁹ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ²⁰ tn Grk “when they eat bread.”

[27:3]  ²¹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:17]  ²³ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ²⁴ sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[15:6]  ²⁵ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:5]  ²⁶ tn Grk “is a gift,” that is, something dedicated to God.

[16:21]  ²⁷ tn Grk “From then.”

[16:21]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:21]  ²⁹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[16:21]  ³⁰ tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:3]  ³¹ tn Grk “But answering, he said to them.”

[15:4]  ³² tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ³³ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ³⁴ sn A quotation from Exod 21:17; Lev 20:9.

[21:28]  ³⁵ tn Here δέ (de) has not been translated.

[21:31]  ³⁶ 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]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ³⁸ sn See the note on tax collectors in 5:46.