Matius 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ¹  was healed at that hour.

Matius 9:14

The Superiority of the New

9:14 Then John’s ²  disciples came to Jesus ³  and asked, “Why do we and the Pharisees ⁴  fast often, ⁵  but your disciples don’t fast?”

Matius 9:20

9:20 But ⁶  a woman who had been suffering from a hemorrhage ⁷  for twelve years came up behind him and touched the edge ⁸  of his cloak. ⁹ 

Matius 10:1

Sending Out the Twelve Apostles

10:1 Jesus ¹⁰  called his twelve disciples and gave them authority over unclean spirits ¹¹  so they could cast them out and heal every kind of disease and sickness. ¹² 

Matius 12:46

Jesus’ True Family

12:46 While Jesus ¹³  was still speaking to the crowds, ¹⁴  his mother and brothers ¹⁵  came and ¹⁶  stood outside, asking ¹⁷  to speak to him.

Matius 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ¹⁸  he must deny ¹⁹  himself, take up his cross, ²⁰  and follow me.

Matius 20:30

20:30 Two ²¹  blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, ²²  “Have mercy ²³  on us, Lord, Son of David!” ²⁴ 

[8:13]  ¹ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[9:14]  ² sn John refers to John the Baptist.

[9:14]  ³ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ⁴ sn See the note on Pharisees in 3:7.

[9:14]  ⁵ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[9:20]  ⁶ tn Grk “And behold a woman.” 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).

[9:20]  ⁷ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ⁸ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ⁹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[10:1]  ¹⁰ tn Grk “And he.”

[10:1]  ¹¹ sn Unclean spirits refers to evil spirits.

[10:1]  ¹² tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[12:46]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:46]  ¹⁴ tn Grk “crowds, behold, his mother.” 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).

[12:46]  ¹⁵ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[12:46]  ¹⁶ tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”

[12:46]  ¹⁷ tn Grk “seeking.”

[16:24]  ¹⁸ tn Grk “to come after me.”

[16:24]  ¹⁹ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ²⁰ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[20:30]  ²¹ 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).

[20:30]  ²² tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[20:30]  ²³ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[20:30]  ²⁴ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).