Matthew 8:10

8:10 When ¹  Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, ²  I have not found such faith in anyone in Israel!

Matthew 9:16

9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse.

Matthew 10:26

Fear God, Not Man

10:26 “Do ³  not be afraid of them, for nothing is hidden ⁴  that will not be revealed, ⁵  and nothing is secret that will not be made known.

Matthew 23:18

23:18 And, ‘Whoever swears by the altar is bound by nothing. ⁶  But if anyone swears by the gift on it he is bound by the oath.’

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ⁷  – except the Father alone.

[8:10]  ¹ tn Here δέ (de) has not been translated.

[8:10]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:26]  ³ tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

[10:26]  ⁴ tn Or “concealed.”

[10:26]  ⁵ sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

[23:18]  ⁵ tn Grk “Whoever swears by the altar, it is nothing.”

[24:36]  ⁷ 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.