Matthew 22:46

22:46 No one ¹  was able to answer him a word, and from that day on no one dared to question him any longer.

Matthew 17:18

17:18 Then ²  Jesus rebuked ³  the demon and it came out of him, and the boy was healed from that moment.

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ⁴  – except the Father alone.

Matthew 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ⁵  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matthew 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ⁶  And the woman was healed ⁷  from that hour.

Matthew 10:14

10:14 And if anyone will not welcome you or listen to your message, shake the dust off ⁸  your feet as you leave that house or that town.

Matthew 15:28

15:28 Then ⁹  Jesus answered her, “Woman, ¹⁰  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matthew 26:29

26:29 I ¹¹  tell you, from now on I will not drink of this fruit ¹²  of the vine until that day when I drink it new with you in my Father’s kingdom.”

[22:46]  ¹ tn Here καί (kai) has not been translated.

[17:18]  ² tn Here καί (kai) has been translated as “Then.”

[17:18]  ³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[24:36]  ³ tc ‡ Some important witnesses, including early Alexandrian and Western mss (א*^,2 B D Θ Ë¹³ pc it vg^mss Ir^lat Hier^mss), have the additional words οὐδὲ ὁ υἱός (oude Jo Juios, “nor the son”) here. Although the shorter reading (which lacks this phrase) is suspect in that it seems to soften the prophetic ignorance of Jesus, the final phrase (“except the Father alone”) already implies this. Further, the parallel in Mark 13:32 has οὐδὲ ὁ υἱός, with almost no witnesses lacking the expression. Hence, it is doubtful that the absence of “neither the Son” is due to the scribes. In keeping with Matthew’s general softening of Mark’s harsh statements throughout his Gospel, it is more likely that the absence of “neither the Son” is part of the original text of Matthew, being an intentional change on the part of the author. Further, this shorter reading is supported by the first corrector of א as well as L W ˹ 33 Ï vg sy co Hier^mss. Admittedly, the external evidence is not as impressive for the shorter reading, but it best explains the rise of the other reading (in particular, how does one account for virtually no mss excising οὐδὲ ὁ υἱός at Mark 13:32 if such an absence here is due to scribal alteration? Although scribes were hardly consistent, for such a theologically significant issue at least some consistency would be expected on the part of a few scribes). Nevertheless, NA²⁷ includes οὐδὲ ὁ υἱός here.

[8:28]  ⁴ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[9:22]  ⁵ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ⁶ tn Grk “saved.”

[10:14]  ⁶ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[15:28]  ⁷ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[26:29]  ⁸ tn Here δέ (de) has not been translated.

[26:29]  ⁹ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).