Matius 6:33

6:33 But above all pursue his kingdom ¹  and righteousness, and all these things will be given to you as well.

Matius 14:29

14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus.

Matius 15:18

15:18 But the things that come out of the mouth come from the heart, and these things defile a person.

Matius 24:33

24:33 So also you, when you see all these things, know ²  that he is near, right at the door.

Matius 25:18

25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it.

Matius 25:46

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

Matius 27:23

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Matius 27:49

27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ³ 

[6:33]  ¹ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[24:33]  ² tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[27:49]  ³ 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.