Matthew 21:32

21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ¹  you saw this, you did not later change your minds ²  and believe him.

Matthew 21:22

21:22 And whatever you ask in prayer, if you believe, ³  you will receive.”

Matthew 24:23

24:23 Then if anyone says to you, ‘Look, here is the Christ!’ ⁴  or ‘There he is!’ do not believe him.

Matthew 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ⁵  was healed at that hour.

Matthew 24:26

24:26 So then, if someone ⁶  says to you, ‘Look, he is in the wilderness,’ ⁷  do not go out, or ‘Look, he is in the inner rooms,’ do not believe him.

Matthew 27:42

27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down ⁸  now from the cross, we will believe in him!

Matthew 9:28

9:28 When ⁹  he went into the house, the blind men came to him. Jesus ¹⁰  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matthew 18:6

18:6 “But if anyone causes one of these little ones who believe in me to sin, ¹¹  it would be better for him to have a huge millstone ¹²  hung around his neck and to be drowned in the open sea. ¹³ 

Matthew 21:25

21:25 Where did John’s baptism come from? From heaven or from people?” ¹⁴  They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

[21:32]  ¹ tn Here δέ (de) has not been translated.

[21:32]  ² sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[21:22]  ³ tn Grk “believing”; the participle here is conditional.

[24:23]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:13]  ⁷ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[24:26]  ⁹ tn Grk “they say.” The third person plural is used here as an indefinite and translated “someone” (ExSyn 402).

[24:26]  ¹⁰ tn Or “in the desert.”

[27:42]  ¹¹ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

[9:28]  ¹³ tn Here δέ (de) has not been translated.

[9:28]  ¹⁴ 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.

[18:6]  ¹⁵ tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”

[18:6]  ¹⁶ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.

[18:6]  ¹⁷ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

[21:25]  ¹⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).