Matthew 11:9

11:9 What did you go out to see? A prophet? Yes, I tell you, and more ¹  than a prophet.

Matthew 13:10

13:10 Then ²  the disciples came to him and said, “Why do you speak to them in parables?”

Matthew 16:15

16:15 He said to them, “But who do you say that I am?”

Matthew 19:7

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ³ 

Matthew 19:20

19:20 The young man said to him, “I have wholeheartedly obeyed ⁴  all these laws. ⁵  What do I still lack?”

Matthew 19:25

19:25 The ⁶  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ⁷ 

Matthew 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matthew 22:20

22:20 Jesus ⁸  said to them, “Whose image ⁹  is this, and whose inscription?”

Matthew 23:19

23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?

Matthew 26:8

26:8 When ¹⁰  the disciples saw this, they became indignant and said, “Why this waste?

Matthew 26:66

26:66 What is your verdict?” ¹¹  They ¹²  answered, “He is guilty and deserves ¹³  death.”

Matthew 26:68

26:68 saying, “Prophesy for us, you Christ! ¹⁴  Who hit you?” ¹⁵ 

Matthew 26:70

26:70 But he denied it in front of them all: ¹⁶  “I don’t know what you’re talking about!”

¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

⁴ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

⁵ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

⁵ tn Here δέ (de) has not been translated.

⁶ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

⁷ tn Or “whose likeness.”

⁷ tn Here δέ (de) has not been translated.

⁸ tn Grk “What do you think?”

⁹ tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

¹⁰ tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”

⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁰ tn Grk “Who is the one who hit you?”

¹⁰ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.