Matthew 23:35

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ¹  whom you murdered between the temple and the altar.

Matthew 27:8

27:8 For this reason that field has been called the “Field of Blood” to this day.

Matthew 26:28

26:28 for this is my blood, the blood ²  of the covenant, ³  that is poured out for many for the forgiveness of sins.

Matthew 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

Matthew 27:25

27:25 In ⁴  reply all the people said, “Let his blood be on us and on our children!”

Matthew 23:30

23:30 And you say, ‘If we had lived in the days of our ancestors, ⁵  we would not have participated with them in shedding the blood of the prophets.’

Matthew 27:6

27:6 The ⁶  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matthew 16:17

16:17 And Jesus answered him, ⁷  “You are blessed, Simon son of Jonah, because flesh and blood ⁸  did not reveal this to you, but my Father in heaven!

Matthew 27:24

Jesus is Condemned and Mocked

27:24 When ⁹  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ¹⁰ 

Matthew 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ¹¹ 

[23:35]  ¹ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[26:28]  ² tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ³ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[27:25]  ³ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[23:30]  ⁴ tn Grk “fathers” (so also in v. 32).

[27:6]  ⁵ tn Here δέ (de) has not been translated.

[16:17]  ⁶ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁷ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[27:24]  ⁷ tn Here δέ (de) has not been translated.

[27:24]  ⁸ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:49]  ⁸ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.