Matius 5:37

5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ¹ 

Matius 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ² 

Matius 7:15

A Tree and Its Fruit

7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. ³ 

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁴  around him, he gave orders to go to the other side of the lake. ⁵ 

Matius 9:38

9:38 Therefore ask the Lord of the harvest ⁶  to send out ⁷  workers into his harvest.”

Matius 14:21

14:21 Not counting women and children, there were about five thousand men who ate.

Matius 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ⁸  “Lord, save me!”

Matius 17:18

17:18 Then ⁹  Jesus rebuked ¹⁰  the demon and it came out of him, and the boy was healed from that moment.

Matius 20:31

20:31 The ¹¹  crowd scolded ¹²  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ¹³  Son of David!”

Matius 24:27

24:27 For just like the lightning ¹⁴  comes from the east and flashes to the west, so the coming of the Son of Man will be.

Matius 24:41

24:41 There will be two women grinding grain with a mill; ¹⁵  one will be taken and one left.

Matius 26:12

26:12 When ¹⁶  she poured this oil on my body, she did it to prepare me for burial.

Matius 27:53

27:53 (They ¹⁷  came out of the tombs after his resurrection and went into the holy city and appeared to many people.)

Matius 27:66

27:66 So ¹⁸  they went with the soldiers ¹⁹  of the guard and made the tomb secure by sealing the stone.

[5:37]  ¹ tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[6:4]  ² tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[7:15]  ³ sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

[8:18]  ⁴ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁵ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[9:38]  ⁶ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁷ tn Grk “to thrust out.”

[14:30]  ⁸ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[17:18]  ⁹ tn Here καί (kai) has been translated as “Then.”

[17:18]  ¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[20:31]  ¹¹ tn Here δέ (de) has not been translated.

[20:31]  ¹² tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[20:31]  ¹³ tc ‡ The majority of mss (C W ˹ 33 Ï and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (elehson Jhma", “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ˹³ 892 pc lat), the latter was considered original. However, the decision was by no means easy. NA²⁷ has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).

[24:27]  ¹⁴ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[24:41]  ¹⁵ tn According to L&N 46.16, this refers to a hand mill normally operated by two women.

[26:12]  ¹⁶ tn Grk “For when.” Here γάρ (gar) has not been translated.

[27:53]  ¹⁷ tn Here καί (kai) has not been translated.

[27:66]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

[27:66]  ¹⁹ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.