Matius 6:3

6:3 But when you do your giving, do not let your left hand know what your right hand is doing,

Matius 6:33

6:33 But above all pursue his kingdom ¹  and righteousness, and all these things will be given to you as well.

Matius 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ² 

Matius 12:12

12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.”

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ³ 

Matius 16:2

16:2 He ⁴  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Matius 17:10

17:10 The disciples asked him, ⁵  “Why then do the experts in the law ⁶  say that Elijah must come first?”

Matius 18:5

18:5 And whoever welcomes ⁷  a child like this in my name welcomes me.

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 20:15

20:15 Am I not ⁸  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁹ 

Matius 20:26

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant,

Matius 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ¹⁰ 

Matius 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matius 24:32

The Parable of the Fig Tree

24:32 “Learn ¹¹  this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Matius 24:40-41

24:40 Then there will be two men in the field; one will be taken and one left. ¹²  24:41 There will be two women grinding grain with a mill; ¹³  one will be taken and one left.

Matius 26:41

26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

[6:33]  ¹ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[10:40]  ² sn The one who sent me refers to God.

[15:20]  ³ tn Grk “but to eat with unwashed hands does not defile a person.”

[16:2]  ⁴ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[17:10]  ⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[17:10]  ⁶ tn Or “do the scribes.” See the note on the phrase “experts in the law” in 2:4.

[18:5]  ⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[20:15]  ⁸ 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]  ⁹ tn Grk “Is your eye evil because I am good?”

[21:44]  ¹⁰ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[24:32]  ¹¹ tn Here δέ (de) has not been translated.

[24:40]  ¹² sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[24:41]  ¹³ tn According to L&N 46.16, this refers to a hand mill normally operated by two women.