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 8:5

Healing the Centurion’s Servant

8:5 When he entered Capernaum, ⁵  a centurion ⁶  came to him asking for help: ⁷ 

Matius 8:18

Challenging Professed Followers

8:18 Now when Jesus saw a large crowd ⁸  around him, he gave orders to go to the other side of the lake. ⁹ 

Matius 12:26

12:26 So if ¹⁰  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matius 18:34

18:34 And in anger his lord turned him over to the prison guards to torture him ¹¹  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, ¹² 

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. ¹³ 

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, ¹⁴  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 ¹⁵  king was furious! He sent his soldiers, and they put those murderers to death ¹⁶  and set their city ¹⁷  on fire.

Matius 25:16

25:16 The one who had received five talents went off right away and put his money to work ¹⁸  and gained five more.

Matius 26:44

26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

Matius 27:5

27:5 So ¹⁹  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Matius 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ²⁰  he handed him over ²¹  to be crucified. ²² 

[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.

[8:5]  ⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[8:5]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:5]  ⁶ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

[8:5]  ⁷ sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

[8:18]  ⁸ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

[8:18]  ⁹ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

[12:26]  ¹⁰ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[18:34]  ¹¹ 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]  ¹² sn A quotation from Gen 1:27; 5:2.

[20:20]  ¹³ tn Grk “asked something from him.”

[21:10]  ¹⁴ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

[22:7]  ¹⁵ tn Here δέ (de) has not been translated.

[22:7]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “traded with them.”

[27:5]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:26]  ²⁰ 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]  ²¹ tn Or “delivered him up.”

[27:26]  ²² sn See the note on crucified in 20:19.