Matius 15:2-3

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ¹  hands when they eat.” ²  15:3 He answered them, ³  “And why do you disobey the commandment of God because of your tradition?

Matius 12:5

12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty?

Matius 27:27

27:27 Then the governor’s soldiers took Jesus into the governor’s residence ⁴  and gathered the whole cohort ⁵  around him.

Matius 11:12

11:12 From ⁶  the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. ⁷ 

Matius 12:2

12:2 But when the Pharisees ⁸  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matius 20:15

20:15 Am I not ⁹  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ¹⁰ 

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ¹¹  ‘Do not break an oath, but fulfill your vows to the Lord.’ ¹² 

Matius 12:4

12:4 how he entered the house of God and they ate ¹³  the sacred bread, ¹⁴  which was against the law ¹⁵  for him or his companions to eat, but only for the priests? ¹⁶ 

Matius 23:16

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ¹⁷  But whoever swears by the gold of the temple is bound by the oath.’

Matius 23:18

23:18 And, ‘Whoever swears by the altar is bound by nothing. ¹⁸  But if anyone swears by the gift on it he is bound by the oath.’

Matius 23:28

23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Matius 5:19

5:19 So anyone who breaks one of the least of these commands and teaches others ¹⁹  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

[15:2]  ¹ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ² tn Grk “when they eat bread.”

[15:3]  ³ tn Grk “But answering, he said to them.”

[27:27]  ⁴ tn Or “into their headquarters”; Grk “into the praetorium.”

[27:27]  sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

[27:27]  ⁵ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[11:12]  ⁶ tn Here δέ (de) has not been translated.

[11:12]  ⁷ tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.

[12:2]  ⁸ sn See the note on Pharisees in 3:7.

[20:15]  ⁹ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ¹⁰ tn Grk “Is your eye evil because I am good?”

[5:33]  ¹¹ tn Grk “the ancient ones.”

[5:33]  ¹² sn A quotation from Lev 19:12.

[12:4]  ¹³ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ¹⁴ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ¹⁵ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ¹⁶ sn See 1 Sam 21:1-6.

[23:16]  ¹⁷ tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  ¹⁸ tn Grk “Whoever swears by the altar, it is nothing.”

[5:19]  ¹⁹ tn Grk “teaches men” ( in a generic sense, people).