Matthew 8:3

8:3 He stretched out his hand and touched ¹  him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed.

Matthew 12:10

12:10 A ²  man was there who had a withered ³  hand. And they asked Jesus, ⁴  “Is it lawful to heal on the Sabbath?” ⁵  so that they could accuse him.

Matthew 12:13

12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, ⁶  as healthy as the other.

Matthew 12:49

12:49 And pointing ⁷  toward his disciples he said, “Here ⁸  are my mother and my brothers!

Matthew 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ⁹  hands when they eat.” ¹⁰ 

Matthew 17:22

Second Prediction of Jesus’ Death and Resurrection

17:22 When ¹¹  they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men. ¹² 

Matthew 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ¹³  But the disciples scolded those who brought them. ¹⁴ 

Matthew 26:23

26:23 He ¹⁵  answered, “The one who has dipped his hand into the bowl with me ¹⁶  will betray me.

Matthew 26:50

26:50 Jesus ¹⁷  said to him, “Friend, do what you are here to do.” Then they came and took hold ¹⁸  of Jesus and arrested him.

[8:3]  ¹ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[12:10]  ² tn Grk “And behold.” 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).

[12:10]  ³ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ⁴ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ⁵ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[12:13]  ³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[12:49]  ⁴ tn Grk “extending his hand.”

[12:49]  ⁵ tn Grk “Behold my mother and my brothers.”

[15:2]  ⁵ 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]  ⁶ tn Grk “when they eat bread.”

[17:22]  ⁶ tn Here δέ (de) has not been translated.

[17:22]  ⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV “into human hands”; TEV, CEV “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[19:13]  ⁷ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ⁸ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[26:23]  ⁸ tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ⁹ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:50]  ⁹ tn Here δέ (de) has not been translated.

[26:50]  ¹⁰ tn Grk “and put their hands on Jesus.”