Matius 11:20

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ¹  in which he had done many of his miracles, because they did not repent.

Matius 12:2

12:2 But when the Pharisees ²  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matius 18:15

Restoring Christian Relationships

18:15 “If ³  your brother ⁴  sins, ⁵  go and show him his fault ⁶  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 26:13

26:13 I tell you the truth, ⁷  wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”

Matius 26:50

26:50 Jesus ⁸  said to him, “Friend, do what you are here to do.” Then they came and took hold ⁹  of Jesus and arrested him.

Matius 28:15

28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ¹⁰ 

[11:20]  ¹ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[12:2]  ² sn See the note on Pharisees in 3:7.

[18:15]  ³ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ⁴ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ⁵ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ⁶ tn Grk “go reprove him.”

[26:13]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:50]  ⁸ tn Here δέ (de) has not been translated.

[26:50]  ⁹ tn Grk “and put their hands on Jesus.”

[28:15]  ¹⁰ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.