Matthew 8:6

8:6 “Lord,¹ my servant² is lying at home paralyzed, in terrible anguish.”

Matthew 8:21

8:21 Another³ of the⁴ disciples said to him, “Lord, let me first go and bury my father.”

Matthew 8:25

8:25 So they came⁵ and woke him up saying, “Lord, save us! We are about to die!”

Matthew 9:38

9:38 Therefore ask the Lord of the harvest⁶ to send out⁷ workers into his harvest.”

Matthew 15:25

15:25 But she came and bowed down⁸ before him and said,⁹ “Lord, help me!”

Matthew 18:27

18:27 The lord had compassion on that slave and released him, and forgave him the debt.

Matthew 22:43

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

Matthew 22:45

22:45 If David then calls him ‘Lord,’ how can he be his son?”¹⁰

Matthew 24:42

24:42 “Therefore stay alert, because you do not know on what day¹¹ your Lord will come.

Matthew 26:22

26:22 They¹² became greatly distressed¹³ and each one began to say to him, “Surely not I, Lord?”

Matthew 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.”¹⁴

¹tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

²tn 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.

³tn Here δέ (de) has not been translated.

⁴tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

⁵tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

⁶sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

⁷tn Grk “to thrust out.”

⁸tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

⁹tn Grk “she bowed down to him, saying.”

¹⁰tn Grk “how is he his son?”

¹¹tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

¹²tn Here καί (kai) has not been translated.

¹³tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

¹⁴sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.