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 7:12

7:12 In ²  everything, treat others as you would want them ³  to treat you, ⁴  for this fulfills ⁵  the law and the prophets.

Matius 12:10

12:10 A ⁶  man was there who had a withered ⁷  hand. And they asked Jesus, ⁸  “Is it lawful to heal on the Sabbath?” ⁹  so that they could accuse him.

Matius 18:16

18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ¹⁰ 

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. ¹¹  But the disciples scolded those who brought them. ¹² 

Matius 20:31

20:31 The ¹³  crowd scolded ¹⁴  them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, ¹⁵  Son of David!”

Matius 23:26

23:26 Blind Pharisee! First clean the inside of the cup, ¹⁶  so that the outside may become clean too!

Matius 26:56

26:56 But this has happened so that ¹⁷  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 27:20

27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed.

Matius 28:10

28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

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

[7:12]  ² tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁴ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ⁵ tn Grk “is.”

[12:10]  ⁶ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:10]  ⁷ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁸ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ⁹ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[18:16]  ¹⁰ sn A quotation from Deut 19:15.

[19:13]  ¹¹ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ¹² 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.

[20:31]  ¹³ tn Here δέ (de) has not been translated.

[20:31]  ¹⁴ 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]  ¹⁵ 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).

[23:26]  ¹⁶ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[26:56]  ¹⁷ tn Grk “But so that”; the verb “has happened” is implied.