Matius 3:14

3:14 But John ¹  tried to prevent ²  him, saying, “I need to be baptized by you, and yet you come to me?”

Matius 4:17

4:17 From that time Jesus began to preach this message: ³  “Repent, for the kingdom of heaven is near.”

Matius 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ⁴ 

Matius 11:8

11:8 What ⁵  did you go out to see? A man dressed in fancy clothes? ⁶  Look, those who wear fancy clothes are in the homes of kings! ⁷ 

Matius 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matius 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matius 25:28

25:28 Therefore take the talent from him and give it to the one who has ten. ⁸ 

Matius 25:33

25:33 He ⁹  will put the sheep on his right and the goats on his left.

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Matius 26:32

26:32 But after I am raised, I will go ahead of you into Galilee.”

Matius 26:59

26:59 The ¹⁰  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.

Matius 26:62

26:62 So ¹¹  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

Matius 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ¹² 

[3:14]  ¹ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (Ì⁹⁶ א¹ C D^s L W 0233 0250 Ë^1,13 33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.

[3:14]  ² tn The imperfect verb has been translated conatively.

[4:17]  ³ tn Grk “and to say.”

[6:4]  ⁴ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[11:8]  ⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.

[11:8]  ⁶ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[11:8]  ⁷ tn Or “palaces.”

[25:28]  ⁸ tn Grk “the ten talents.”

[25:33]  ⁹ tn Here καί (kai) has not been translated.

[26:59]  ¹⁰ tn Grk “Now the.” Here δέ (de) has not been translated.

[26:62]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.

[27:49]  ¹² tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.