Matthew 10:15

10:15 I tell you the truth, ¹  it will be more bearable for the region of Sodom and Gomorrah ²  on the day of judgment than for that town!

Matthew 11:22

11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!

Matthew 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ³  on the day of judgment than for you!”

Matthew 20:12

20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’

Matthew 20:19

20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁴  and crucified. ⁵  Yet ⁶  on the third day, he will be raised.”

Matthew 22:46

22:46 No one ⁷  was able to answer him a word, and from that day on no one dared to question him any longer.

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ⁸  – except the Father alone.

Matthew 24:38

24:38 For in those days before the flood, people ⁹  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Matthew 24:50

24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,

Matthew 28:1

The Resurrection

28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

Matthew 28:15

28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. ¹⁰ 

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¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

² sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.

³ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

⁴ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

⁵ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

⁷ tn Here καί (kai) has not been translated.

⁸ 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.

⁹ tn Grk “they,” but in an indefinite sense, “people.”

¹⁰ tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148^vid Ë^1,13 33 Ï) is thus preferred. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.