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Matthew 8:8–10 — Servant or Child? Authority and Faith in the Centurion’s Confession
Three details surround the centurion’s confession. The Greek noun παῖς can mean servant or child.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 8:12 — “The Children of the Kingdom Shall Be Cast Out”: The Form of the Judgment Saying
A small ancient stream says the children of the kingdom shall go out. The Textus Receptus, the Byzantine text, and the main modern critical editions agree on shall be cast out.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 8:18–32 — Multitudes, Disciples, the Ship, and the Demons’ Plea: A Cluster of Variants
Matthew’s crossing contains a crowd of small variants: many crowds or one, his disciples or disciples, the ship or a ship, Gergesenes or Gadarenes, and “permit us to go” or “send us.” They do not form one…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 9:4, 8 — Jesus’ Knowledge and the Crowd’s Response: Seeing, Fearing, or Marveling?
The Authorized Version says knowing, but the received Greek literally says seeing. The main critical text agrees on that participle.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 8:25 — “Lord, Save Us: We Perish”: The Disciples’ Cry in Full
The critical text shortens two elements. It does not explicitly name his disciples, and their cry is simply “Lord, save!” rather than “Lord, save us!” The actors and objects remain clear, but the received…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 9:13 — “Sinners to Repentance”: Does the Gospel Call Include the Omitted Phrase?
The Textus Receptus ends with to repentance. The critical text stops after “sinners.” Luke 5:32 contains the full phrase, so the case against Matthew’s longer reading is direct: a scribe may have completed…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 9:34 — “He Casteth Out Devils through the Prince of the Devils”: Is the Verse Authentic?
This charge is the first dark answer to the two healings that close Matthew 9. Jesus gives sight to the blind and speech to a man held by a devil.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 10:8 — “Raise the Dead”: Does the Commission Include This Command?
The words “raise the dead” have an unsettled place in the manuscript record. Many witnesses omit them.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 10:3 — Lebbaeus, Thaddaeus, or Both? The Name of the Twelfth Apostle
One apostle reaches us under several names. Mark calls him Thaddaeus.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:7–8 — Asa or Asaph? The Name in Christ’s Royal Genealogy
One Greek letter turns a king into a psalmist. The Textus Receptus names Asa, king of Judah.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:10 — Amon or Amos? A Second Genealogical Name under Review
Matthew’s next disputed name repeats the shape of the first. The Textus Receptus reads Amon, the king who fathered Josiah.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:11 — Was Jehoiakim Omitted from Matthew’s Genealogy?
Josiah did not directly father Jeconiah. Jehoiakim stands between them in the Old Testament history.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.