Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ¹  will be subjected to judgment. And whoever insults ²  a brother will be brought before ³  the council, ⁴  and whoever says ‘Fool’ ⁵  will be sent ⁶  to fiery hell. ⁷ 

Matthew 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ⁸ 

Matthew 13:30

13:30 Let both grow together until the harvest. At ⁹  harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then ¹⁰  gather ¹¹  the wheat into my barn.”’”

Matthew 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ¹²  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Matthew 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ¹³  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ¹⁴  or from foreigners?”

Matthew 19:28

19:28 Jesus ¹⁵  said to them, “I tell you the truth: ¹⁶  In the age when all things are renewed, ¹⁷  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹⁸  the twelve tribes of Israel.

Matthew 22:16

22:16 They sent to him their disciples along with the Herodians, ¹⁹  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ²⁰  You do not court anyone’s favor because you show no partiality. ²¹ 

[5:22]  ¹ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ² tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ³ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁴ tn Grk “the Sanhedrin.”

[5:22]  ⁵ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ⁶ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ⁷ tn Grk “the Gehenna of fire.”

[13:15]  ⁸ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[13:30]  ¹⁵ tn Here καί (kai) has not been translated.

[13:30]  ¹⁶ tn Grk “but.”

[13:30]  ¹⁷ tn Grk “burned, but gather.”

[15:32]  ²² tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[17:25]  ²⁹ tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ³⁰ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[19:28]  ³⁶ tn Here δέ (de) has not been translated.

[19:28]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ³⁸ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ³⁹ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:16]  ⁴³ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ⁴⁴ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ⁴⁵ tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”