Matius 7:29

7:29 because he taught them like one who had authority, ¹  not like their experts in the law. ² 

Matius 9:21

9:21 For she kept saying to herself, ³  “If only I touch his cloak, I will be healed.” ⁴ 

Matius 10:3

10:3 Philip and Bartholomew; ⁵  Thomas ⁶  and Matthew the tax collector; ⁷  James the son of Alphaeus, and Thaddaeus; ⁸ 

Matius 21:39

21:39 So ⁹  they seized him, ¹⁰  threw him out of the vineyard, ¹¹  and killed him.

Matius 22:6

22:6 The ¹²  rest seized his slaves, insolently mistreated them, and killed them.

Matius 27:30

27:30 They ¹³  spat on him and took the staff ¹⁴  and struck him repeatedly ¹⁵  on the head.

[7:29]  ¹ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[7:29]  ² tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.

[9:21]  ³ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

[9:21]  ⁴ tn Grk “saved.”

[9:21]  sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”

[10:3]  ⁵ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[10:3]  ⁶ sn This is the “doubting Thomas” of John 20:24-29.

[10:3]  ⁷ sn See the note on tax collectors in 5:46.

[10:3]  ⁸ tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sy^s. The Byzantine text, along with a few others (C^[*^],2 L W Θ Ë¹ 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

[21:39]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ¹⁰ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ¹¹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[22:6]  ¹² tn Here δέ (de) has not been translated.

[27:30]  ¹³ tn Here καί (kai) has not been translated.

[27:30]  ¹⁴ tn Or “the reed.”

[27:30]  ¹⁵ tn The verb here has been translated as an iterative imperfect.