Matthew 2:18

2:18 “A voice was heard in Ramah,

weeping and loud wailing, ¹ 

Rachel weeping for her children,

and she did not want to be comforted, because they were ²  gone.” ³ 

Matthew 7:12

7:12 In ⁴  everything, treat others as you would want them ⁵  to treat you, ⁶  for this fulfills ⁷  the law and the prophets.

Matthew 8:3

8:3 He stretched out his hand and touched ⁸  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Matthew 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ⁹  For I did not come to call the righteous, but sinners.”

Matthew 13:28

13:28 He said, ‘An enemy has done this.’ So ¹⁰  the slaves replied, ‘Do you want us to go and gather them?’

Matthew 16:25

16:25 For whoever wants to save his life ¹¹  will lose it, ¹²  but whoever loses his life for my sake will find it.

Matthew 18:23

The Parable of the Unforgiving Slave

18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. ¹³ 

Matthew 20:15

20:15 Am I not ¹⁴  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ¹⁵ 

Matthew 21:30

21:30 The father ¹⁶  went to the other son and said the same thing. This boy answered, ¹⁷  ‘I will, sir,’ but did not go.

Matthew 23:4

23:4 They ¹⁸  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.

Matthew 26:15

26:15 and said, “What will you give me to betray him into your hands?” ¹⁹  So they set out thirty silver coins for him.

Matthew 26:17

The Passover

26:17 Now on the first day of the feast of ²⁰  Unleavened Bread the disciples came to Jesus and said, ²¹  “Where do you want us to prepare for you to eat the Passover?” ²² 

Matthew 27:17

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ²³  Barabbas or Jesus who is called the Christ?” ²⁴ 

Matthew 27:21

27:21 The ²⁵  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”

[2:18]  ¹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

[2:18]  ² tn Grk “are”; the Greek text uses a present tense verb.

[2:18]  ³ sn A quotation from Jer 31:15.

[7:12]  ⁴ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁶ 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]  ⁷ tn Grk “is.”

[8:3]  ⁷ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[9:13]  ¹⁰ sn A quotation from Hos 6:6 (see also Matt 12:7).

[13:28]  ¹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.

[16:25]  ¹⁶ tn Or “soul” (throughout vv. 25-26).

[16:25]  ¹⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[18:23]  ¹⁹ tn See the note on the word “slave” in 8:9.

[20:15]  ²² tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ²³ tn Grk “Is your eye evil because I am good?”

[21:30]  ²⁵ tn “And he”; here δέ (de) has not been translated.

[21:30]  ²⁶ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[23:4]  ²⁸ tn Here δέ (de) has not been translated.

[26:15]  ³¹ tn Grk “What will you give to me, and I will betray him to you?”

[26:17]  ³⁴ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[26:17]  ³⁵ tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[26:17]  ³⁶ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 26:20). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[27:17]  ³⁷ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:21]  ⁴⁰ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.