Matius 5:34

5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God,

Matius 8:21

8:21 Another ¹  of the ²  disciples said to him, “Lord, let me first go and bury my father.”

Matius 9:29

9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.”

Matius 15:17

15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? ³ 

Matius 17:26

17:26 After he said, “From foreigners,” Jesus said to him, “Then the sons ⁴  are free.

Matius 19:3

19:3 Then some Pharisees ⁵  came to him in order to test him. They asked, “Is it lawful ⁶  to divorce a wife for any cause?” ⁷ 

Matius 22:44

22:44 ‘The Lord said to my lord, ⁸ 

“Sit at my right hand,

until I put your enemies under your feet”’? ⁹ 

Matius 26:41

26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Matius 27:41

27:41 In ¹⁰  the same way even the chief priests – together with the experts in the law ¹¹  and elders ¹²  – were mocking him: ¹³ 

[8:21]  ¹ tn Here δέ (de) has not been translated.

[8:21]  ² tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

[15:17]  ³ tn Or “into the latrine.”

[17:26]  ⁴ sn See the note on the phrase their sons in the previous verse.

[19:3]  ⁵ tn Grk “And Pharisees.”

[19:3]  sn See the note on Pharisees in 3:7.

[19:3]  ⁶ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ⁷ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[22:44]  ⁸ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ⁹ sn A quotation from Ps 110:1.

[27:41]  ¹⁰ tn Here καί (kai) has not been translated.

[27:41]  ¹¹ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

[27:41]  ¹² tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

[27:41]  ¹³ tn Grk “Mocking him, the chief priests…said.”