Matthew 9:7

9:7 And he stood up and went home. ¹ 

Matthew 21:29

21:29 The boy answered, ²  ‘I will not.’ But later he had a change of heart ³  and went.

Matthew 19:22

19:22 But when the young man heard this he went away sorrowful, for he was very rich. ⁴ 

Matthew 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ⁵  among the wheat and went away.

Matthew 16:4

16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ⁶  he left them and went away.

Matthew 21:30

21:30 The father ⁷  went to the other son and said the same thing. This boy answered, ⁸  ‘I will, sir,’ but did not go.

Matthew 27:60

27:60 and placed it ⁹  in his own new tomb that he had cut in the rock. ¹⁰  Then he rolled a great stone across the entrance ¹¹  of the tomb and went away.

Matthew 4:24

4:24 So a report about him spread throughout Syria. People ¹²  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ¹³  paralytics, and those possessed by demons, ¹⁴  and he healed them.

[9:7]  ¹ tn Grk “to his house.”

[21:29]  ² 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]  ³ 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.

[19:22]  ³ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[13:25]  ⁴ tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[16:4]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:30]  ⁶ tn “And he”; here δέ (de) has not been translated.

[21:30]  ⁷ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[27:60]  ⁷ tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

[27:60]  ⁸ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[27:60]  ⁹ tn Or “to the door,” “against the door.”

[4:24]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.