Matius 6:23

6:23 But if your eye is diseased, ¹  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 7:12

7:12 In ²  everything, treat others as you would want them ³  to treat you, ⁴  for this fulfills ⁵  the law and the prophets.

Matius 10:21

10:21 “Brother ⁶  will hand over brother to death, and a father his child. Children will rise against ⁷  parents and have them put to death.

Matius 10:32

10:32 “Whoever, then, acknowledges ⁸  me before people, I will acknowledge ⁹  before my Father in heaven.

Matius 12:3

12:3 He ¹⁰  said to them, “Haven’t you read what David did when he and his companions were hungry –

Matius 18:35

18:35 So also my heavenly Father will do to you, if each of you does not forgive your ¹¹  brother ¹²  from your heart.”

Matius 20:4

20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’

Matius 20:7

20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’

Matius 24:24

24:24 For false messiahs ¹³  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matius 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ¹⁴  – except the Father alone.

Matius 26:13

26:13 I tell you the truth, ¹⁵  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:35

26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

Matius 26:69

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ¹⁶  slave girl ¹⁷  came to him and said, “You also were with Jesus the Galilean.”

Matius 27:57

Jesus’ Burial

27:57 Now ¹⁸  when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. ¹⁹ 

[6:23]  ¹ tn Or “if your eye is sick” (L&N 23.149).

[6:23]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[7:12]  ² tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁴ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ⁵ tn Grk “is.”

[10:21]  ⁶ tn Here δέ (de) has not been translated.

[10:21]  ⁷ tn Or “will rebel against.”

[10:32]  ⁸ tn Or “confesses.”

[10:32]  ⁹ tn Grk “I will acknowledge him also.”

[10:32]  sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.

[12:3]  ¹⁰ tn Here δέ (de) has not been translated.

[18:35]  ¹¹ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ¹² tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[24:24]  ¹³ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:36]  ¹⁴ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[26:13]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:69]  ¹⁶ tn Here καί (kai) has not been translated.

[26:69]  ¹⁷ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[27:57]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[27:57]  ¹⁹ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.