Matius 4:8

4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. ¹ 

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ²  hands when they eat.” ³ 

Matius 19:8

19:8 Jesus ⁴  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ⁵  but from the beginning it was not this way.

Matius 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ⁶  But the disciples scolded those who brought them. ⁷ 

Matius 22:10

22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

Matius 22:29

22:29 Jesus ⁸  answered them, “You are deceived, ⁹  because you don’t know the scriptures or the power of God.

Matius 24:1

The Destruction of the Temple

24:1 Now ¹⁰  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ¹¹ 

Matius 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Matius 26:50

26:50 Jesus ¹²  said to him, “Friend, do what you are here to do.” Then they came and took hold ¹³  of Jesus and arrested him.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁴  I am with you ¹⁵  always, to the end of the age.” ¹⁶ 

[4:8]  ¹ tn Grk “glory.”

[15:2]  ² tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ³ tn Grk “when they eat bread.”

[19:8]  ⁴ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[19:8]  ⁵ tn Grk “heart” (a collective singular).

[19:13]  ⁶ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ⁷ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[22:29]  ⁸ tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

[22:29]  ⁹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

[24:1]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ¹¹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[26:50]  ¹² tn Here δέ (de) has not been translated.

[26:50]  ¹³ tn Grk “and put their hands on Jesus.”

[28:20]  ¹⁴ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹⁵ 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]  ¹⁶ 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.