Matthew 8:2

8:2 And a leper ¹  approached, and bowed low before him, saying, ²  “Lord, if ³  you are willing, you can make me clean.”

Matthew 8:14

Healings at Peter’s House

8:14 Now ⁴  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ⁵  sick with a fever.

Matthew 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Matthew 13:47

13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish.

Matthew 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ⁶  “Lord, save me!”

Matthew 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ⁷  hands when they eat.” ⁸ 

Matthew 15:6

15:6 he does not need to honor his father.’ ⁹  You have nullified the word of God on account of your tradition.

Matthew 21:44

21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ¹⁰ 

Matthew 22:7

22:7 The ¹¹  king was furious! He sent his soldiers, and they put those murderers to death ¹²  and set their city ¹³  on fire.

Matthew 26:74

26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ¹⁴ 

[8:2]  ¹ tn Grk “And behold, a leper came.” 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).

[8:2]  ² tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[8:14]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ⁵ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[14:30]  ⁷ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:2]  ¹⁰ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ¹¹ tn Grk “when they eat bread.”

[15:6]  ¹³ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[21:44]  ¹⁶ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[22:7]  ¹⁹ tn Here δέ (de) has not been translated.

[22:7]  ²⁰ 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]  ²¹ 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.

[26:74]  ²² tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.