Matthew 5:11

5:11 “Blessed are you when people ¹  insult you and persecute you and say all kinds of evil things about you falsely ²  on account of me.

Matthew 5:39

5:39 But I say to you, do not resist the evildoer. ³  But whoever strikes you on the ⁴  right cheek, turn the other to him as well.

Matthew 5:45

5:45 so that you may be like ⁵  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matthew 12:34

12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart.

Matthew 13:49

13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous

Matthew 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ⁶  he left them and went away.

Matthew 18:32

18:32 Then his lord called the first slave ⁷  and said to him, ‘Evil slave! I forgave you all that debt because you begged me!

Matthew 20:15

20:15 Am I not ⁸  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ⁹ 

Matthew 22:10

22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

[5:11]  ¹ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ² tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[5:39]  ³ tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).

[5:39]  ⁴ tc ‡ Many mss (B D K L Δ Θ Ë¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ˹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

[5:45]  ⁵ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[16:4]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:32]  ⁹ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[20:15]  ¹¹ 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]  ¹² tn Grk “Is your eye evil because I am good?”