Matthew 2:14

2:14 Then he got up, took the child and his mother during ¹  the night, and went to Egypt.

Matthew 2:21

2:21 So ²  he got up and took the child and his mother and returned to the land of Israel.

Matthew 8:15

8:15 He touched her hand, and the fever left her. Then ³  she got up and began to serve them.

Matthew 9:5

9:5 Which is easier, ⁴  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matthew 9:25

9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up.

Matthew 10:8

10:8 Heal the sick, raise the dead, ⁵  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 17:7

17:7 But Jesus came and touched them. “Get up,” he said. “Do not be afraid.”

Matthew 24:7

24:7 For nation will rise up in arms ⁶  against nation, and kingdom against kingdom. And there will be famines ⁷  and earthquakes ⁸  in various places.

Matthew 24:24

24:24 For false messiahs ⁹  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matthew 27:63

27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’

Matthew 28:6

28:6 He is not here, for he has been raised, ¹⁰  just as he said. Come and see the place where he ¹¹  was lying.

[2:14]  ¹ tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).

[2:21]  ² tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.

[8:15]  ³ tn Here καί (kai) has been translated as “then.”

[9:5]  ⁴ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[10:8]  ⁵ 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).

[24:7]  ⁶ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ⁷ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ⁸ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[24:24]  ⁷ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:6]  ⁸ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[28:6]  ⁹ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.