Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ¹  do the same, don’t they?

Matius 11:4

11:4 Jesus answered them, ²  “Go tell John what you hear and see: ³ 

Matius 12:47-48

12:47 ⁴  Someone ⁵  told him, “Look, your mother and your brothers are standing outside wanting ⁶  to speak to you.” 12:48 To the one who had said this, Jesus ⁷  replied, ⁸  “Who is my mother and who are my brothers?”

Matius 13:10

13:10 Then ⁹  the disciples came to him and said, “Why do you speak to them in parables?”

Matius 14:28

14:28 Peter ¹⁰  said to him, ¹¹  “Lord, if it is you, order me to come to you on the water.”

Matius 19:20

19:20 The young man said to him, “I have wholeheartedly obeyed ¹²  all these laws. ¹³  What do I still lack?”

Matius 26:48

26:48 (Now the betrayer ¹⁴  had given them a sign, saying, “The one I kiss is the man. ¹⁵  Arrest him!”) ¹⁶ 

[5:46]  ¹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[11:4]  ² tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ³ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[12:47]  ⁴ 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]  ⁵ tn Here δέ (de) has not been translated.

[12:47]  ⁶ tn Grk “seeking.”

[12:48]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ⁸ 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.

[13:10]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:28]  ¹⁰ tn Here δέ (de) has not been translated.

[14:28]  ¹¹ tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[19:20]  ¹² tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[19:20]  ¹³ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[19:20]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.

[26:48]  ¹⁴ tn Grk “the one who betrays him.”

[26:48]  ¹⁵ tn Grk “The one I kiss is he.”

[26:48]  ¹⁶ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.