Matius 9:34

9:34 But the Pharisees ¹  said, “By the ruler ²  of demons he casts out demons.” ³ 

Matius 13:20

13:20 The ⁴  seed sown on rocky ground ⁵  is the person who hears the word and immediately receives it with joy.

Matius 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ⁶ 

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁷  are free.

Matius 22:42-43

22:42 “What do you think about the Christ? ⁸  Whose son is he?” They said, “The son of David.” ⁹  22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 23:10

23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ¹⁰ 

Matius 24:5

24:5 For many will come in my name, saying, ‘I am the Christ,’ ¹¹  and they will mislead many.

Matius 26:5

26:5 But they said, “Not during the feast, so that there won’t be a riot among the people.” ¹² 

Matius 27:15

27:15 During the feast the governor was accustomed to release one prisoner to the crowd, ¹³  whomever they wanted.

Matius 27:41

27:41 In ¹⁴  the same way even the chief priests – together with the experts in the law ¹⁵  and elders ¹⁶  – were mocking him: ¹⁷ 

[9:34]  ¹ sn See the note on Pharisees in 3:7.

[9:34]  ² tn Or “prince.”

[9:34]  ³ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[13:20]  ⁴ tn Here δέ (de) has not been translated.

[13:20]  ⁵ tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.

[16:20]  ⁶ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[16:20]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:20]  sn See the note on Christ in 1:16.

[17:26]  ⁷ sn See the note on the phrase their sons in the previous verse.

[22:42]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  sn See the note on Christ in 1:16.

[22:42]  ⁹ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[23:10]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[24:5]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:5]  sn See the note on Christ in 1:16.

[26:5]  ¹² sn The suggestion here is that Jesus was too popular to openly arrest him.

[27:15]  ¹³ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

[27:41]  ¹⁴ tn Here καί (kai) has not been translated.

[27:41]  ¹⁵ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ¹⁶ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ¹⁷ tn Grk “Mocking him, the chief priests…said.”