Matius 7:3

7:3 Why ¹  do you see the speck ²  in your brother’s eye, but fail to see ³  the beam of wood ⁴  in your own?

Matius 8:6

8:6 “Lord, ⁵  my servant ⁶  is lying at home paralyzed, in terrible anguish.”

Matius 8:14

Healings at Peter’s House

8:14 Now ⁷  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ⁸  sick with a fever.

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ⁹  heard in prison about the deeds Christ ¹⁰  had done, he sent his disciples to ask a question: ¹¹ 

Matius 24:40

24:40 Then there will be two men in the field; one will be taken and one left. ¹² 

[7:3]  ¹ tn Here δέ (de) has not been translated.

[7:3]  ² sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

[7:3]  ³ tn Or “do not notice.”

[7:3]  ⁴ sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[8:6]  ⁵ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

[8:6]  ⁶ tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

[8:14]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ⁸ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[11:2]  ⁹ sn John refers to John the Baptist.

[11:2]  ¹⁰ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ¹¹ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[24:40]  ¹² sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.