Matthew 8:7

8:7 Jesus ¹  said to him, “I will come and heal him.”

Matthew 17:16

17:16 I brought him to your disciples, but ²  they were not able to heal him.”

Matthew 19:2

19:2 Large crowds followed him, and he healed them there.

Matthew 21:14

21:14 The blind and lame came to him in the temple courts, and he healed them.

Matthew 10:8

10:8 Heal the sick, raise the dead, ³  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 12:15

God’s Special Servant

12:15 Now when Jesus learned of this, he went away from there. Great ⁴  crowds ⁵  followed him, and he healed them all.

Matthew 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ⁶  healed him so that he could speak and see. ⁷ 

Matthew 14:14

14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick.

Matthew 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ⁸ 

Matthew 10:1

Sending Out the Twelve Apostles

10:1 Jesus ⁹  called his twelve disciples and gave them authority over unclean spirits ¹⁰  so they could cast them out and heal every kind of disease and sickness. ¹¹ 

Matthew 12:10

12:10 A ¹²  man was there who had a withered ¹³  hand. And they asked Jesus, ¹⁴  “Is it lawful to heal on the Sabbath?” ¹⁵  so that they could accuse him.

Matthew 17:18

17:18 Then ¹⁶  Jesus rebuked ¹⁷  the demon and it came out of him, and the boy was healed from that moment.

Matthew 4:23-24

Jesus’ Healing Ministry

4:23 Jesus ¹⁸  went throughout all of Galilee, teaching in their synagogues, ¹⁹  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People ²⁰  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ²¹  paralytics, and those possessed by demons, ²²  and he healed them.

Matthew 9:35

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ²³  and villages, teaching in their synagogues, ²⁴  preaching the good news of the kingdom, and healing every kind of disease and sickness. ²⁵ 

Matthew 15:30

15:30 Then ²⁶  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ²⁷  laid them at his feet, and he healed them.

[8:7]  ¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[17:16]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:8]  ³ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[12:15]  ⁴ tn Here καί (kai) has not been translated.

[12:15]  ⁵ tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.

[12:22]  ⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁶ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[8:16]  ⁶ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[10:1]  ⁷ tn Grk “And he.”

[10:1]  ⁸ sn Unclean spirits refers to evil spirits.

[10:1]  ⁹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[12:10]  ⁸ 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]  ⁹ sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ¹⁰ 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]  ¹¹ 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).

[17:18]  ⁹ tn Here καί (kai) has been translated as “Then.”

[17:18]  ¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:23]  ¹⁰ tn Grk “And he.”

[4:23]  ¹¹ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:24]  ¹¹ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ¹² tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ¹³ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[9:35]  ¹² tn Or “cities.”

[9:35]  ¹³ sn See the note on synagogues in 4:23.

[9:35]  ¹⁴ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[15:30]  ¹³ tn Here καί (kai) has been translated as “Then.”

[15:30]  ¹⁴ tn Here καί (kai) has not been translated.