Matthew 11:3

11:3 “Are you the one who is to come, ¹  or should we look for another?”

Matthew 15:10

True Defilement

15:10 Then he called the crowd to him and said, ²  “Listen and understand.

Matthew 15:15-16

15:15 But Peter ³  said to him, “Explain this parable to us.” 15:16 Jesus ⁴  said, “Even after all this, are you still so foolish?

Matthew 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ⁵ 

Matthew 17:11

17:11 He ⁶  answered, “Elijah does indeed come first and will restore all things.

Matthew 17:13

17:13 Then the disciples understood that he was speaking to them about John the Baptist.

Matthew 21:29

21:29 The boy answered, ⁷  ‘I will not.’ But later he had a change of heart ⁸  and went.

Matthew 22:1

The Parable of the Wedding Banquet

22:1 Jesus spoke ⁹  to them again in parables, saying:

Matthew 24:4

24:4 Jesus answered them, ¹⁰  “Watch out ¹¹  that no one misleads you.

Matthew 24:23

24:23 Then if anyone says to you, ‘Look, here is the Christ!’ ¹²  or ‘There he is!’ do not believe him.

Matthew 25:12

25:12 But he replied, ¹³  ‘I tell you the truth, ¹⁴  I do not know you!’

Matthew 26:49

26:49 Immediately ¹⁵  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ¹⁶ 

¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

² 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.

³ tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁵ 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.

⁶ tn Grk “And answering, he said.” This has been simplified in the translation.

⁷ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

⁸ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

⁸ tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.

⁹ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

¹⁰ tn Or “Be on guard.”

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

¹¹ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹² tn Here καί (kai) has not been translated.

¹³ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.