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 8:6

8:6 “Lord, ⁴  my servant ⁵  is lying at home paralyzed, in terrible anguish.”

Matthew 9:30

9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matthew 13:3

13:3 He ⁶  told them many things in parables, ⁷  saying: “Listen! ⁸  A sower went out to sow. ⁹ 

Matthew 14:27

14:27 But immediately Jesus ¹⁰  spoke to them: ¹¹  “Have courage! It is I. Do not be afraid.”

Matthew 14:30

14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, ¹²  “Lord, save me!”

Matthew 18:26

18:26 Then the slave threw himself to the ground ¹³  before him, saying, ¹⁴  ‘Be patient with me, and I will repay you everything.’

Matthew 18:29

18:29 Then his fellow slave threw himself down and begged him, ¹⁵  ‘Be patient with me, and I will repay you.’

Matthew 21:37

21:37 Finally he sent his son to them, ¹⁶  saying, ‘They will respect my son.’

Matthew 22:42

22:42 “What do you think about the Christ? ¹⁷  Whose son is he?” They said, “The son of David.” ¹⁸ 

Matthew 26:27

26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you,

Matthew 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

[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.

[8:6]  ⁴ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ⁵ tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

[13:3]  ⁷ tn Here καί (kai) has not been translated.

[13:3]  ⁸ sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

[13:3]  ⁹ tn Grk “Behold.”

[13:3]  ¹⁰ sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.

[14:27]  ¹⁰ tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff¹ sy^c sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.

[14:27]  ¹¹ tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[14:30]  ¹³ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[18:26]  ¹⁶ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ¹⁷ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[18:29]  ¹⁹ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[21:37]  ²² sn The owner’s decision to send his son represents God sending Jesus.

[22:42]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:42]  ²⁶ sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.