Matthew 8:25

8:25 So they came ¹  and woke him up saying, “Lord, save us! We are about to die!”

Matthew 10:24

10:24 “A disciple is not greater than his teacher, nor a slave ²  greater than his master.

Matthew 12:8

12:8 For the Son of Man is lord ³  of the Sabbath.”

Matthew 15:25

15:25 But she came and bowed down ⁴  before him and said, ⁵  “Lord, help me!”

Matthew 20:33

20:33 They said to him, “Lord, let our eyes be opened.”

Matthew 21:29

21:29 The boy answered, ⁶  ‘I will not.’ But later he had a change of heart ⁷  and went.

Matthew 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matthew 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matthew 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?” ⁸ 

Matthew 24:42

24:42 “Therefore stay alert, because you do not know on what day ⁹  your Lord will come.

Matthew 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” ¹⁰ 

[8:25]  ¹ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[10:24]  ² tn See the note on the word “slave” in 8:9.

[12:8]  ³ tn The term “lord” is in emphatic position in the Greek text.

[15:25]  ⁴ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ⁵ tn Grk “she bowed down to him, saying.”

[21:29]  ⁵ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

[21:29]  ⁶ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

[22:45]  ⁶ tn Grk “how is he his son?”

[24:42]  ⁷ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

[27:10]  ⁸ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.