Matthew 8:6

8:6 “Lord, ¹  my servant ²  is lying at home paralyzed, in terrible anguish.”

Matthew 8:21

8:21 Another ³  of the ⁴  disciples said to him, “Lord, let me first go and bury my father.”

Matthew 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matthew 18:5

18:5 And whoever welcomes ⁵  a child like this in my name welcomes me.

Matthew 18:14

18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matthew 21:37

21:37 Finally he sent his son to them, ⁶  saying, ‘They will respect my son.’

Matthew 24:5

24:5 For many will come in my name, saying, ‘I am the Christ,’ ⁷  and they will mislead many.

Matthew 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ⁸ 

Matthew 24:48

24:48 But if ⁹  that evil slave should say to himself, ¹⁰  ‘My master is staying away a long time,’

Matthew 26:12

26:12 When ¹¹  she poured this oil on my body, she did it to prepare me for burial.

Matthew 26:28

26:28 for this is my blood, the blood ¹²  of the covenant, ¹³  that is poured out for many for the forgiveness of sins.

Matthew 26:38

26:38 Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.”

[8:6]  ¹ 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]  ² 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.

[8:21]  ³ tn Here δέ (de) has not been translated.

[8:21]  ⁴ tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

[18:5]  ⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[21:37]  ⁷ sn The owner’s decision to send his son represents God sending Jesus.

[24:5]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:35]  ¹¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[24:48]  ¹³ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[24:48]  ¹⁴ tn Grk “should say in his heart.”

[26:12]  ¹⁵ tn Grk “For when.” Here γάρ (gar) has not been translated.

[26:28]  ¹⁷ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ¹⁸ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.