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 27:9

27:9 Then what was spoken by Jeremiah ¹  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ² 

Matthew 27:54

27:54 Now when the centurion ³  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁴  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁵  against him.”

Acts 3:14

3:14 But you rejected ⁶  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Acts 3:2

3:2 And a man lame ⁷  from birth ⁸  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁹  so he could beg for money ¹⁰  from those going into the temple courts. ¹¹ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹²  minds ¹³  as expressed through ¹⁴  your evil deeds,

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:18

Exhortation to Households

3:18 Wives, submit to your ¹⁶  husbands, as is fitting in the Lord.

[27:9]  ¹ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ² tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[27:54]  ³ sn See the note on the word centurion in Matt 8:5.

[19:4]  ⁴ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁵ tn Or “find no basis for an accusation”; Grk “find no cause.”

[3:14]  ⁶ tn Or “denied,” “disowned.”

[3:2]  ⁷ tn Or “crippled.”

[3:2]  ⁸ tn Grk “from his mother’s womb.”

[3:2]  ⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁰ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[1:21]  ¹² tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹³ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹⁴ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:18]  ¹⁶ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.