Matthew 10:12

10:12 As you enter the house, give it greetings. ¹ 

Matthew 14:18

14:18 “Bring them here to me,” he replied.

Matthew 19:30

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

Matthew 20:11

20:11 When ²  they received it, they began to complain ³  against the landowner,

Matthew 21:18

The Withered Fig Tree

21:18 Now early in the morning, as he returned to the city, he was hungry.

Matthew 22:14

22:14 For many are called, but few are chosen.”

Matthew 22:27

22:27 Last ⁴  of all, the woman died.

Matthew 23:11

23:11 The ⁵  greatest among you will be your servant.

Matthew 24:13

24:13 But the person who endures to the end will be saved. ⁶ 

Matthew 27:16

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

Matthew 28:17

28:17 When ⁸  they saw him, they worshiped him, ⁹  but some doubted. ¹⁰ 

[10:12]  ¹ tn This is a metonymy; the “house” is put for those who live in it.

[20:11]  ² tn Here δέ (de) has not been translated.

[20:11]  ³ tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.

[22:27]  ³ tn Here δέ (de) has not been translated.

[23:11]  ⁴ tn Here δέ (de) has not been translated.

[24:13]  ⁵ sn But the person who endures to the end will be saved. Jesus was not claiming here that salvation is by works. He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[27:16]  ⁶ 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).

[28:17]  ⁷ tn Here καί (kai) has not been translated.

[28:17]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ⁹ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.