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 ¹  was healed at that hour.

Matthew 10:19

10:19 Whenever ²  they hand you over for trial, do not worry about how to speak or what to say, ³  for what you should say will be given to you at that time. ⁴ 

Matthew 13:11

13:11 He replied, ⁵  “You have been given ⁶  the opportunity to know ⁷  the secrets ⁸  of the kingdom of heaven, but they have not.

Matthew 17:18

17:18 Then ⁹  Jesus rebuked ¹⁰  the demon and it came out of him, and the boy was healed from that moment.

Matthew 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Matthew 18:32

18:32 Then his lord called the first slave ¹¹  and said to him, ‘Evil slave! I forgave you all that debt because you begged me!

Matthew 22:7

22:7 The ¹²  king was furious! He sent his soldiers, and they put those murderers to death ¹³  and set their city ¹⁴  on fire.

Matthew 22:10

22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

Matthew 24:36

Be Ready!

24:36 “But as for that day and hour no one knows it – not even the angels in heaven ¹⁵  – except the Father alone.

Matthew 24:50

24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,

[8:13]  ¹ 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.

[10:19]  ² tn Here δέ (de) has not been translated.

[10:19]  ³ tn Grk “how or what you might speak.”

[10:19]  ⁴ tn Grk “in that hour.”

[13:11]  ³ tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[13:11]  ⁴ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[13:11]  ⁵ tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[13:11]  ⁶ tn Grk “the mysteries.”

[17:18]  ⁴ tn Here καί (kai) has been translated as “Then.”

[17:18]  ⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[18:32]  ⁵ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[22:7]  ⁶ tn Here δέ (de) has not been translated.

[22:7]  ⁷ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁸ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[24:36]  ⁷ 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.