Matthew 22:36

22:36 “Teacher, which commandment in the law is the greatest?” ¹ 

Matthew 23:23

23:23 “Woe to you, experts in the law ²  and you Pharisees, hypocrites! You give a tenth ³  of mint, dill, and cumin, ⁴  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ⁵  should have done these things without neglecting the others.

Matthew 22:38

22:38 This is the first and greatest ⁶  commandment.

Matthew 19:30

19:30 But many who are first will be last, and the last first.

Matthew 27:16

27:16 At that time they had in custody a notorious prisoner named Jesus ⁷  Barabbas.

Matthew 6:25

Do Not Worry

6:25 “Therefore I tell you, do not worry ⁸  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matthew 22:39

22:39 The second is like it: ‘Love your neighbor as yourself.’ ⁹ 

Matthew 23:6

23:6 They ¹⁰  love the place of honor at banquets and the best seats in the synagogues ¹¹ 

Matthew 23:17

23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred?

Matthew 23:19

23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?

Matthew 5:19

5:19 So anyone who breaks one of the least of these commands and teaches others ¹²  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

¹ tn Or possibly “What sort of commandment in the law is great?”

² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

³ tn Or “you tithe mint.”

⁴ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

⁵ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

³ tn Grk “the great and first.”

⁴ tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë¹ 700* pc sy^s), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).

⁵ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

⁶ sn A quotation from Lev 19:18.

⁷ tn Here δέ (de) has not been translated.

⁸ sn See the note on synagogues in 4:23.

⁸ tn Grk “teaches men” ( in a generic sense, people).