Matthew 17:21

17:21 [[EMPTY]] ¹ 

Matthew 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matthew 22:36

22:36 “Teacher, which commandment in the law is the greatest?” ² 

Matthew 10:1

Sending Out the Twelve Apostles

10:1 Jesus ³  called his twelve disciples and gave them authority over unclean spirits ⁴  so they could cast them out and heal every kind of disease and sickness. ⁵ 

Matthew 8:27

8:27 And the men ⁶  were amazed and said, ⁷  “What sort of person is this? Even the winds and the sea obey him!” ⁸ 

Matthew 4:23

Jesus’ Healing Ministry

4:23 Jesus ⁹  went throughout all of Galilee, teaching in their synagogues, ¹⁰  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Matthew 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ¹¹  and villages, teaching in their synagogues, ¹²  preaching the good news of the kingdom, and healing every kind of disease and sickness. ¹³ 

Matthew 7:20

7:20 So then, you will recognize them by their fruit.

Matthew 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matthew 24:42

24:42 “Therefore stay alert, because you do not know on what day ¹⁴  your Lord will come.

Matthew 26:10

26:10 When ¹⁵  Jesus learned of this, he said to them, “Why are you bothering this woman? She ¹⁶  has done a good service for me.

Matthew 20:15

20:15 Am I not ¹⁷  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ¹⁸ 

¹ tc Many important mss (א* B Θ 0281 33 579 892* pc e ff¹ sy^s,c sa) do not include 17:21 “But this kind does not go out except by prayer and fasting.” The verse is included in א² C D L W Ë^1,13 Ï lat, but is almost certainly not original. As B. M. Metzger notes, “Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29” (TCGNT 35). The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

² tn Or possibly “What sort of commandment in the law is great?”

³ tn Grk “And he.”

⁴ sn Unclean spirits refers to evil spirits.

⁵ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

⁴ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

⁵ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

⁶ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

⁵ tn Grk “And he.”

⁶ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

⁶ tn Or “cities.”

⁷ sn See the note on synagogues in 4:23.

⁸ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

⁷ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

⁸ tn Here δέ (de) has not been translated.

⁹ tn Grk “For she.” Here γάρ (gar) has not been translated.

⁹ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

¹⁰ tn Grk “Is your eye evil because I am good?”