Matthew 5:23

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you,

Matthew 5:40

5:40 And if someone wants to sue you and to take your tunic, 1  give him your coat also.

Matthew 6:4

6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 2 

Matthew 12:47

12:47 3  Someone 4  told him, “Look, your mother and your brothers are standing outside wanting 5  to speak to you.”

Matthew 22:44

22:44 ‘The Lord said to my lord, 6 

“Sit at my right hand,

until I put your enemies under your feet”’? 7 

1 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

2 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 Ë1,13 33 al).

3 tc A few ancient mss and versions lack this verse (א* B L Γ pc ff1 k sys,c sa). The witness of א and B is especially strong, but internal considerations override this external evidence. Both v. 46 and 47 end with the word λαλῆσαι (“to speak”), so early scribes probably omitted the verse through homoioteleuton. The following verses make little sense without v. 47; its omission is too hard a reading. Thus v. 47 was most likely part of the original text.

4 tn Here δέ (de) has not been translated.

5 tn Grk “seeking.”

6 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

7 sn A quotation from Ps 110:1.