Matthew 9:37

9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few.

Matthew 10:18

10:18 And you will be brought before governors and kings ¹  because of me, as a witness to them and the Gentiles.

Matthew 12:12

12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.”

Matthew 16:20

16:20 Then he instructed his disciples not to tell anyone that he was the Christ. ² 

Matthew 17:16

17:16 I brought him to your disciples, but ³  they were not able to heal him.”

Matthew 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matthew 23:6

23:6 They ⁴  love the place of honor at banquets and the best seats in the synagogues ⁵ 

Matthew 24:47

24:47 I tell you the truth, ⁶  the master ⁷  will put him in charge of all his possessions.

Matthew 25:4

25:4 But the wise ones took flasks of olive oil with their lamps.

[10:18]  ¹ sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[16:20]  ¹ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

[17:16]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:6]  ¹ tn Here δέ (de) has not been translated.

[23:6]  ² sn See the note on synagogues in 4:23.

[24:47]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:47]  ² tn Grk “he”; the referent (the master) has been specified in the translation for clarity.