Matthew 1:11

1:11 and Josiah 1  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

Matthew 2:10

2:10 When they saw the star they shouted joyfully. 2 

Matthew 4:22

4:22 They 3  immediately left the boat and their father and followed him.

Matthew 5:8

5:8 “Blessed are the pure in heart, for they will see God.

Matthew 14:5

14:5 Although 4  Herod 5  wanted to kill John, 6  he feared the crowd because they accepted John as a prophet.

Matthew 15:6

15:6 he does not need to honor his father.’ 7  You have nullified the word of God on account of your tradition.

Matthew 15:10

True Defilement

15:10 Then he called the crowd to him and said, 8  “Listen and understand.

Matthew 17:14

The Disciples’ Failure to Heal

17:14 When 9  they came to the crowd, a man came to him, knelt before him,

Matthew 22:39

22:39 The second is like it: ‘Love your neighbor as yourself.’ 10 

Matthew 23:24

23:24 Blind guides! You strain out a gnat yet swallow a camel! 11 

Matthew 26:4

26:4 They 12  planned to arrest Jesus by stealth and kill him.

Matthew 26:72

26:72 He denied it again with an oath, “I do not know the man!”

Matthew 27:5

27:5 So 13  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matthew 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” 14 

Matthew 27:14

27:14 But he did not answer even one accusation, so that the governor was quite amazed.

1 sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

2 tn Grk “they rejoiced with very great joy.”

3 tn Here δέ (de) has not been translated.

4 tn Here καί (kai) has not been translated.

5 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

6 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

5 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 Ë1 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 Ë13 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.

6 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.

7 tn Here καί (kai) has not been translated.

8 sn A quotation from Lev 19:18.

9 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

10 tn Here καί (kai) has not been translated.

11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

12 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.