Matius 5:21

Anger and Murder

5:21 “You have heard that it was said to an older generation, ¹  ‘Do not murder,’ ²  and ‘whoever murders will be subjected to judgment.’

Matius 5:31

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ³ 

Matius 5:40

5:40 And if someone wants to sue you and to take your tunic, ⁴  give him your coat also.

Matius 18:34

18:34 And in anger his lord turned him over to the prison guards to torture him ⁵  until he repaid all he owed.

Matius 19:4

19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ⁶ 

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ⁷ 

Matius 20:34

20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.

Matius 21:10

21:10 As he entered Jerusalem the whole city was thrown into an uproar, ⁸  saying, “Who is this?”

Matius 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matius 22:7

22:7 The ⁹  king was furious! He sent his soldiers, and they put those murderers to death ¹⁰  and set their city ¹¹  on fire.

Matius 23:20-22

23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

Matius 25:16

25:16 The one who had received five talents went off right away and put his money to work ¹²  and gained five more.

Matius 26:23

26:23 He ¹³  answered, “The one who has dipped his hand into the bowl with me ¹⁴  will betray me.

Matius 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ¹⁵  he handed him over ¹⁶  to be crucified. ¹⁷ 

[5:21]  ¹ tn Grk “to the ancient ones.”

[5:21]  ² sn A quotation from Exod 20:13; Deut 5:17.

[5:31]  ³ sn A quotation from Deut 24:1.

[5:40]  ⁴ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[18:34]  ⁵ tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[19:4]  ⁶ sn A quotation from Gen 1:27; 5:2.

[20:20]  ⁷ tn Grk “asked something from him.”

[21:10]  ⁸ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[22:7]  ⁹ tn Here δέ (de) has not been translated.

[22:7]  ¹⁰ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ¹¹ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[25:16]  ¹² tn Grk “traded with them.”

[26:23]  ¹³ tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ¹⁴ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[27:26]  ¹⁵ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[27:26]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

[27:26]  ¹⁶ tn Or “delivered him up.”

[27:26]  ¹⁷ sn See the note on crucified in 20:19.