Matius 1:2

1:2 Abraham was the father ¹  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Matius 5:23-24

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 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 10:3

10:3 Philip and Bartholomew; ²  Thomas ³  and Matthew the tax collector; ⁴  James the son of Alphaeus, and Thaddaeus; ⁵ 

Matius 12:47-49

12:47 ⁶  Someone ⁷  told him, “Look, your mother and your brothers are standing outside wanting ⁸  to speak to you.” 12:48 To the one who had said this, Jesus ⁹  replied, ¹⁰  “Who is my mother and who are my brothers?” 12:49 And pointing ¹¹  toward his disciples he said, “Here ¹²  are my mother and my brothers!

Matius 14:3

14:3 For Herod had arrested John, bound him, ¹³  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ¹⁴  are free.

Matius 26:37

26:37 He took with him Peter and the two sons of Zebedee, and became anguished and distressed.

[1:2]  ¹ tn Grk “fathered.”

[10:3]  ² sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[10:3]  ³ sn This is the “doubting Thomas” of John 20:24-29.

[10:3]  ⁴ sn See the note on tax collectors in 5:46.

[10:3]  ⁵ tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sy^s. The Byzantine text, along with a few others (C^[*^],2 L W Θ Ë¹ 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

[12:47]  ⁶ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ⁷ tn Here δέ (de) has not been translated.

[12:47]  ⁸ tn Grk “seeking.”

[12:48]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ¹⁰ tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[12:49]  ¹¹ tn Grk “extending his hand.”

[12:49]  ¹² tn Grk “Behold my mother and my brothers.”

[14:3]  ¹³ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[17:26]  ¹⁴ sn See the note on the phrase their sons in the previous verse.