Matthew 2:12

2:12 After being warned in a dream not to return to Herod, ¹  they went back by another route to their own country.

Matthew 12:4

12:4 how he entered the house of God and they ate ²  the sacred bread, ³  which was against the law ⁴  for him or his companions to eat, but only for the priests? ⁵ 

Matthew 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ⁶ 

Matthew 17:12

17:12 And I tell you that Elijah has already come. Yet they did not recognize him, but did to him whatever they wanted. In ⁷  the same way, the Son of Man will suffer at their hands.”

Matthew 23:16

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ⁸  But whoever swears by the gold of the temple is bound by the oath.’

Matthew 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matthew 27:6

27:6 The ⁹  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁰  I am with you ¹¹  always, to the end of the age.” ¹² 

[2:12]  ¹ sn See the note on King Herod in 2:1.

[12:4]  ² 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]  ³ tn Grk “the bread of presentation.”

[12:4]  ⁴ 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]  ⁵ sn See 1 Sam 21:1-6.

[16:23]  ³ tn Grk “people.”

[17:12]  ⁴ tn Here καί (kai) has not been translated.

[23:16]  ⁵ tn Grk “Whoever swears by the temple, it is nothing.”

[27:6]  ⁶ tn Here δέ (de) has not been translated.

[28:20]  ⁷ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁸ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁹ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.