Matius 4:24

4:24 So a report about him spread throughout Syria. People ¹  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ²  paralytics, and those possessed by demons, ³  and he healed them.

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 ⁴  many powerful deeds?’

Matius 14:15

14:15 When evening arrived, his disciples came to him saying, “This is an isolated place ⁵  and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.”

Matius 15:30

15:30 Then ⁶  large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They ⁷  laid them at his feet, and he healed them.

Matius 17:4

17:4 So ⁸  Peter said ⁹  to Jesus, “Lord, it is good for us to be here. If you want, I will make ¹⁰  three shelters ¹¹  – one for you, one for Moses, and one for Elijah.”

Matius 21:28

The Parable of the Two Sons

21:28 “What ¹²  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’

[4:24]  ¹ 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]  ² 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]  ³ 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.

[7:22]  ⁴ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[14:15]  ⁵ tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).

[15:30]  ⁶ tn Here καί (kai) has been translated as “Then.”

[15:30]  ⁷ tn Here καί (kai) has not been translated.

[17:4]  ⁸ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ⁹ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ¹⁰ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ¹¹ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[21:28]  ¹² tn Here δέ (de) has not been translated.