Matius 5:38

Retaliation

5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ ¹ 

Matius 2:22

2:22 But when he heard that Archelaus ²  was reigning over Judea in place of his father Herod, ³  he was afraid to go there. After being warned in a dream, he went to the regions of Galilee.

Matius 16:26

16:26 For what does it benefit a person ⁴  if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life?

Matius 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 ⁵  for many.”

Matius 27:28

27:28 They ⁶  stripped him and put a scarlet robe ⁷  around him,

Matius 15:6

15:6 he does not need to honor his father.’ ⁸  You have nullified the word of God on account of your tradition.

Matius 27:31

27:31 When ⁹  they had mocked him, they stripped him of the robe and put his own clothes back on him. Then ¹⁰  they led him away to crucify him.

[5:38]  ¹ sn A quotation from Exod 21:24; Lev 24:20.

[2:22]  ² sn Archelaus took after his father Herod the Great in terms of cruelty and ruthlessness, so Joseph was afraid to go there. After further direction in a dream, he went instead to Galilee.

[2:22]  ³ sn See the note on King Herod in 2:1.

[16:26]  ⁴ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[20:28]  ⁵ 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.

[27:28]  ⁶ tn Here καί (kai) has not been translated.

[27:28]  ⁷ sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

[15:6]  ⁸ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:6]  tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.

[15:6]  sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).

[27:31]  ⁹ tn Here καί (kai) has not been translated.

[27:31]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.