Matthew 8:8

8:8 But the centurion replied, ¹  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed.

Matthew 8:13

8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ²  was healed at that hour.

Matthew 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ³  for many.”

Matthew 24:27

24:27 For just like the lightning ⁴  comes from the east and flashes to the west, so the coming of the Son of Man will be.

Matthew 27:51

27:51 Just then ⁵  the temple curtain ⁶  was torn in two, from top to bottom. The ⁷  earth shook and the rocks were split apart.

Matthew 28:6

28:6 He is not here, for he has been raised, ⁸  just as he said. Come and see the place where he ⁹  was lying.

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¹ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

² 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.

³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

⁴ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

⁵ tn Grk “And behold.”

⁶ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

⁷ tn Here καί (kai) has not been translated.

⁸ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

⁹ tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.