Matius 5:46

5:46 For if you love those who love you, what reward do you have? Even the tax collectors ¹  do the same, don’t they?

Matius 8:21

8:21 Another ²  of the ³  disciples said to him, “Lord, let me first go and bury my father.”

Matius 8:24

8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep.

Matius 9:38

9:38 Therefore ask the Lord of the harvest ⁴  to send out ⁵  workers into his harvest.”

Matius 11:3

11:3 “Are you the one who is to come, ⁶  or should we look for another?”

Matius 13:46

13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ⁷  hands when they eat.” ⁸ 

Matius 15:6

15:6 he does not need to honor his father.’ ⁹  You have nullified the word of God on account of your tradition.

Matius 15:20

15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” ¹⁰ 

[5:46]  ¹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[8:21]  ² tn Here δέ (de) has not been translated.

[8:21]  ³ 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.

[9:38]  ⁴ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁵ tn Grk “to thrust out.”

[11:3]  ⁶ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

[15:2]  ⁷ 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]  ⁸ tn Grk “when they eat bread.”

[15:6]  ⁹ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[15:20]  ¹⁰ tn Grk “but to eat with unwashed hands does not defile a person.”