Matius 5:24

5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 6:20

6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.

Matius 12:33

Trees and Their Fruit

12:33 “Make a tree good and its fruit will be good, or make a tree bad ¹  and its fruit will be bad, for a tree is known by its fruit.

Matius 18:15

Restoring Christian Relationships

18:15 “If ²  your brother ³  sins, ⁴  go and show him his fault ⁵  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 25:29

25:29 For the one who has will be given more, ⁶  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ⁷ 

Matius 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Matius 27:3

Judas’ Suicide

27:3 Now when ⁸  Judas, who had betrayed him, saw that Jesus ⁹  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

¹ tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).

² tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

³ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

⁴ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

⁵ tn Grk “go reprove him.”

⁶ tn Grk “to everyone who has, he will be given more.”

sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

⁷ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

⁸ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.