Matthew 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ¹  from thorns or figs from thistles, are they? ² 

Matthew 10:21

10:21 “Brother ³  will hand over brother to death, and a father his child. Children will rise against ⁴  parents and have them put to death.

Matthew 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ⁵  crowds ⁶  followed him, and he healed them all.

Matthew 13:42

13:42 They will throw them into the fiery furnace, ⁷  where there will be weeping and gnashing of teeth.

Matthew 13:50

13:50 and throw them into the fiery furnace, ⁸  where there will be weeping and gnashing of teeth.

Matthew 15:14

15:14 Leave them! They are blind guides. ⁹  If someone who is blind leads another who is blind, ¹⁰  both will fall into a pit.”

Matthew 20:2

20:2 And after agreeing with the workers for the standard wage, ¹¹  he sent them into his vineyard.

Matthew 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matthew 21:37

21:37 Finally he sent his son to them, ¹²  saying, ‘They will respect my son.’

Matthew 26:43-44

26:43 He came again and found them sleeping; they could not keep their eyes open. ¹³  26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

[7:16]  ¹ tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ² sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[10:21]  ³ tn Here δέ (de) has not been translated.

[10:21]  ⁴ tn Or “will rebel against.”

[12:15]  ⁵ tn Here καί (kai) has not been translated.

[12:15]  ⁶ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[13:42]  ⁷ sn A quotation from Dan 3:6.

[13:50]  ⁹ sn An allusion to Dan 3:6.

[15:14]  ¹¹ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ¹² tn Grk “If blind leads blind.”

[20:2]  ¹³ tn Grk “agreeing with the workers for a denarius a day.”

[21:37]  ¹⁵ sn The owner’s decision to send his son represents God sending Jesus.

[26:43]  ¹⁷ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).