Matthew 27:46

27:46 At ¹  about three o’clock Jesus shouted with a loud voice, ²  “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” ³ 

Matthew 1:4

1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon,

Matthew 26:19

26:19 So ⁴  the disciples did as Jesus had instructed them, and they prepared the Passover.

Matthew 1:3

1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram,

Matthew 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ⁵  to be crucified.” ⁶ 

Matthew 26:17-18

The Passover

26:17 Now on the first day of the feast of ⁷  Unleavened Bread the disciples came to Jesus and said, ⁸  “Where do you want us to prepare for you to eat the Passover?” ⁹  26:18 He ¹⁰  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ¹¹  will be subjected to judgment. And whoever insults ¹²  a brother will be brought before ¹³  the council, ¹⁴  and whoever says ‘Fool’ ¹⁵  will be sent ¹⁶  to fiery hell. ¹⁷ 

[27:46]  ¹ tn Here δέ (de) has not been translated.

[27:46]  ² tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[27:46]  ³ sn A quotation from Ps 22:1.

[26:19]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[26:2]  ⁷ tn Or “will be delivered up.”

[26:2]  ⁸ sn See the note on crucified in 20:19.

[26:17]  ¹⁰ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ¹¹ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ¹² sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[26:18]  ¹³ tn Here δέ (de) has not been translated.

[5:22]  ¹⁶ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ¹⁷ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ¹⁸ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁹ tn Grk “the Sanhedrin.”

[5:22]  ²⁰ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ²¹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ²² tn Grk “the Gehenna of fire.”