Matius 4:10

4:10 Then Jesus said to him, “Go away, ¹  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ² 

Matius 8:3

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

Matius 8:29

8:29 They ⁴  cried out, “Son of God, leave us alone! ⁵  Have you come here to torment us before the time?” ⁶ 

Matius 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ⁷  And the woman was healed ⁸  from that hour.

Matius 9:28

9:28 When ⁹  he went into the house, the blind men came to him. Jesus ¹⁰  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”

Matius 11:7

11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness ¹¹  to see? A reed shaken by the wind? ¹² 

Matius 13:2

13:2 And such a large crowd gathered around him that he got into a boat to sit while ¹³  the whole crowd stood on the shore.

Matius 15:22

15:22 A ¹⁴  Canaanite woman from that area came ¹⁵  and cried out, ¹⁶  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

Matius 21:2

21:2 telling them, “Go to the village ahead of you. ¹⁷  Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.

Matius 25:37

25:37 Then the righteous will answer him, ¹⁸  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?

Matius 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.”

Matius 26:40

26:40 Then he came to the disciples and found them sleeping. He ¹⁹  said to Peter, “So, couldn’t you stay awake with me for one hour?

Matius 27:43

27:43 He trusts in God – let God, if he wants to, deliver him now ²⁰  because he said, ‘I am God’s Son’!”

[4:10]  ¹ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[8:3]  ³ 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).

[8:29]  ⁴ tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ⁵ tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

[8:29]  ⁶ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[9:22]  ⁷ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ⁸ tn Grk “saved.”

[9:28]  ⁹ tn Here δέ (de) has not been translated.

[9:28]  ¹⁰ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[11:7]  ¹¹ tn Or “desert.”

[11:7]  ¹² tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[13:2]  ¹³ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[15:22]  ¹⁴ tn Grk “And behold a Canaanite.” 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).

[15:22]  ¹⁵ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ¹⁶ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[21:2]  ¹⁷ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[25:37]  ¹⁸ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[26:40]  ¹⁹ tn Here καί (kai) has not been translated.

[27:43]  ²⁰ sn An allusion to Ps 22:8.