Matthew 15:14

15:14 Leave them! They are blind guides. ¹  If someone who is blind leads another who is blind, ²  both will fall into a pit.”

Matthew 21:14

21:14 The blind and lame came to him in the temple courts, and he healed them.

Matthew 23:19

23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?

Matthew 23:24

23:24 Blind guides! You strain out a gnat yet swallow a camel! ³ 

Matthew 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁴  “Have mercy ⁵  on us, Son of David!” ⁶ 

Matthew 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ⁷  healed him so that he could speak and see. ⁸ 

Matthew 23:17

23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred?

Matthew 11:5

11:5 The blind see, the ⁹  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matthew 15:31

15:31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

Matthew 20:30

20:30 Two ¹⁰  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ¹¹  “Have mercy ¹²  on us, Lord, Son of David!” ¹³ 

Matthew 23:26

23:26 Blind Pharisee! First clean the inside of the cup, ¹⁴  so that the outside may become clean too!

Matthew 9:28

9:28 When ¹⁵  he went into the house, the blind men came to him. Jesus ¹⁶  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matthew 15:30

15:30 Then ¹⁷  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ¹⁸  laid them at his feet, and he healed them.

Matthew 23:16

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ¹⁹  But whoever swears by the gold of the temple is bound by the oath.’

[15:14]  ¹ tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ² tn Grk “If blind leads blind.”

[23:24]  ³ tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

[9:27]  ⁵ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁶ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ⁷ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[12:22]  ⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁸ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[11:5]  ⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.

[20:30]  ¹¹ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[20:30]  ¹² tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ¹³ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ¹⁴ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[23:26]  ¹³ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[9:28]  ¹⁵ tn Here δέ (de) has not been translated.

[9:28]  ¹⁶ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[15:30]  ¹⁷ tn Here καί (kai) has been translated as “Then.”

[15:30]  ¹⁸ tn Here καί (kai) has not been translated.

[23:16]  ¹⁹ tn Grk “Whoever swears by the temple, it is nothing.”