Matthew 5:31

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ¹ 

Matthew 7:10

7:10 Or if he asks for a fish, will give him a snake? ² 

Matthew 10:8

10:8 Heal the sick, raise the dead, ³  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Matthew 14:7

14:7 so much that he promised with an oath ⁴  to give her whatever she asked.

Matthew 14:16

14:16 But he ⁵  replied, “They don’t need to go. You ⁶  give them something to eat.”

Matthew 25:28

25:28 Therefore take the talent from him and give it to the one who has ten. ⁷ 

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¹ sn A quotation from Deut 24:1.

² sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”

³ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

⁴ tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.

⁵ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

⁷ tn Grk “the ten talents.”