Matius 2:3

2:3 When King Herod ¹  heard this he was alarmed, and all Jerusalem with him.

Matius 14:20

14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full.

Matius 15:6

15:6 he does not need to honor his father.’ ²  You have nullified the word of God on account of your tradition.

Matius 15:37

15:37 They ³  all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full.

Matius 19:11

19:11 He ⁴  said to them, “Not everyone can accept this statement, except those to whom it has been given.

Matius 19:25

19:25 The ⁵  disciples were greatly astonished when they heard this and said, “Then who can be saved?” ⁶ 

Matius 24:5

24:5 For many will come in my name, saying, ‘I am the Christ,’ ⁷  and they will mislead many.

Matius 26:59-60

26:59 The ⁸  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally ⁹  two came forward

Matius 26:62

26:62 So ¹⁰  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

[2:3]  ¹ sn See the note on King Herod in 2:1.

[15:6]  ² tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:37]  ³ tn Here καί (kai) has not been translated.

[19:11]  ⁴ tn Here δέ (de) has not been translated.

[19:25]  ⁵ tn Here δέ (de) has not been translated.

[19:25]  ⁶ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[24:5]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:5]  sn See the note on Christ in 1:16.

[26:59]  ⁸ tn Grk “Now the.” Here δέ (de) has not been translated.

[26:60]  ⁹ tn Here δέ (de) has not been translated.

[26:62]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.