Matius 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ¹  many powerful deeds?’

Matius 8:8-9

8:8 But the centurion replied, ²  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. ³  I say to this one, ‘Go’ and he goes, ⁴  and to another ‘Come’ and he comes, and to my slave ⁵  ‘Do this’ and he does it.” ⁶ 

Matius 20:21

20:21 He said to her, “What do you want?” She replied, ⁷  “Permit ⁸  these two sons of mine to sit, one at your ⁹  right hand and one at your left, in your kingdom.”

Matius 21:15

21:15 But when the chief priests and the experts in the law ¹⁰  saw the wonderful things he did and heard the children crying out in the temple courts, ¹¹  “Hosanna to the Son of David,” they became indignant

Matius 24:3

Signs of the End of the Age

24:3 As ¹²  he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things ¹³  happen? And what will be the sign of your coming and of the end of the age?”

[7:22]  ¹ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[8:8]  ² tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:9]  ³ tn Grk “having soldiers under me.”

[8:9]  ⁴ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:9]  ⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[20:21]  ⁷ tn Grk “said to him.”

[20:21]  ⁸ tn Grk “Say that.”

[20:21]  ⁹ tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA²⁷ includes σου here.

[21:15]  ¹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ¹¹ tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

[24:3]  ¹² tn Here δέ (de) has not been translated.

[24:3]  ¹³ sn Because the phrase these things is plural, more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.