Matthew 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matthew 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ¹  on the day of judgment than for you!”

Matthew 12:36

12:36 I ²  tell you that on the day of judgment, people will give an account for every worthless word they speak.

Matthew 22:23

Marriage and the Resurrection

22:23 The same day Sadducees ³  (who say there is no resurrection) ⁴  came to him and asked him, ⁵ 

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ⁶  – except the Father alone.

Matthew 25:13

25:13 Therefore stay alert, because you do not know the day or the hour. ⁷ 

[11:24]  ¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[12:36]  ¹ tn Here δέ (de) has not been translated.

[22:23]  ¹ sn See the note on Sadducees in 3:7.

[22:23]  ² sn This remark is best regarded as a parenthetical note by the author.

[22:23]  ³ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[24:36]  ¹ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[25:13]  ¹ tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.