Matius 4:3

4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ¹ 

Matius 4:9

4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ²  me.”

Matius 6:33

6:33 But above all pursue his kingdom ³  and righteousness, and all these things will be given to you as well.

Matius 8:21

8:21 Another ⁴  of the ⁵  disciples said to him, “Lord, let me first go and bury my father.”

Matius 12:47

12:47 ⁶  Someone ⁷  told him, “Look, your mother and your brothers are standing outside wanting ⁸  to speak to you.”

Matius 19:7

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ⁹ 

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ¹⁰ 

Matius 26:22

26:22 They ¹¹  became greatly distressed ¹²  and each one began to say to him, “Surely not I, Lord?”

Matius 26:62

26:62 So ¹³  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

[4:3]  ¹ tn Grk “say that these stones should become bread.”

[4:9]  ² tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[6:33]  ³ 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.

[8:21]  ⁴ tn Here δέ (de) has not been translated.

[8:21]  ⁵ 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.

[12:47]  ⁶ tc A few ancient mss and versions lack this verse (א* B L Γ pc ff¹ k sy^s,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

[12:47]  ⁷ tn Here δέ (de) has not been translated.

[12:47]  ⁸ tn Grk “seeking.”

[19:7]  ⁹ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[20:20]  ¹⁰ tn Grk “asked something from him.”

[26:22]  ¹¹ tn Here καί (kai) has not been translated.

[26:22]  ¹² tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

[26:62]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.