Matthew 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ¹ 

Matthew 6:8

6:8 Do ²  not be like them, for your Father knows what you need before you ask him.

Matthew 6:14-15

6:14 “For if you forgive others ³  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matthew 6:32

6:32 For the unconverted ⁴  pursue these things, and your heavenly Father knows that you need them.

Matthew 8:21

8:21 Another ⁵  of the ⁶  disciples said to him, “Lord, let me first go and bury my father.”

Matthew 10:20

10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

Matthew 10:32-33

10:32 “Whoever, then, acknowledges ⁷  me before people, I will acknowledge ⁸  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matthew 12:50

12:50 For whoever does the will of my Father in heaven is ⁹  my brother and sister and mother.”

Matthew 15:13

15:13 And he replied, ¹⁰  “Every plant that my heavenly Father did not plant will be uprooted.

Matthew 18:35

18:35 So also my heavenly Father will do to you, if each of you does not forgive your ¹¹  brother ¹²  from your heart.”

Matthew 19:19

19:19 honor your father and mother, ¹³  and love your neighbor as yourself.” ¹⁴ 

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ¹⁵  – except the Father alone.

[6:4]  ¹ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[6:8]  ² tn Grk “So do not.” Here οὖν (oun) has not been translated.

[6:14]  ³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[6:32]  ⁴ tn Or “unbelievers”; Grk “Gentiles.”

[8:21]  ⁵ tn Here δέ (de) has not been translated.

[8:21]  ⁶ tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

[10:32]  ⁶ tn Or “confesses.”

[10:32]  ⁷ tn Grk “I will acknowledge him also.”

[12:50]  ⁷ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[15:13]  ⁸ tn Grk “And answering, he said.”

[18:35]  ⁹ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ¹⁰ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[19:19]  ¹⁰ sn A quotation from Exod 20:12-16; Deut 5:16-20.

[19:19]  ¹¹ sn A quotation from Lev 19:18.

[24:36]  ¹¹ 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.