Matthew 12:12

12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.”

Matthew 14:4

14:4 because John had repeatedly told ¹  him, “It is not lawful for you to have her.” ² 

Matthew 22:17

22:17 Tell us then, what do you think? Is it right ³  to pay taxes ⁴  to Caesar ⁵  or not?”

Matthew 12:2

12:2 But when the Pharisees ⁶  saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.”

Matthew 12:10

12:10 A ⁷  man was there who had a withered ⁸  hand. And they asked Jesus, ⁹  “Is it lawful to heal on the Sabbath?” ¹⁰  so that they could accuse him.

Matthew 19:3

19:3 Then some Pharisees ¹¹  came to him in order to test him. They asked, “Is it lawful ¹²  to divorce a wife for any cause?” ¹³ 

Matthew 20:15

20:15 Am I not ¹⁴  permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ ¹⁵ 

Matthew 27:6

27:6 The ¹⁶  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.”

Matthew 12:4

12:4 how he entered the house of God and they ate ¹⁷  the sacred bread, ¹⁸  which was against the law ¹⁹  for him or his companions to eat, but only for the priests? ²⁰ 

[14:4]  ¹ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ² sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[22:17]  ¹ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[22:17]  ² tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[22:17]  ³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[12:2]  ¹ sn See the note on Pharisees in 3:7.

[12:10]  ¹ tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:10]  ² sn Withered means the man’s hand was shrunken and paralyzed.

[12:10]  ³ tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.

[12:10]  ⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[19:3]  ¹ tn Grk “And Pharisees.”

[19:3]  ² tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ³ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[20:15]  ¹ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë^1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading is most likely original. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[20:15]  ² tn Grk “Is your eye evil because I am good?”

[27:6]  ¹ tn Here δέ (de) has not been translated.

[12:4]  ¹ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).

[12:4]  ² tn Grk “the bread of presentation.”

[12:4]  ³ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[12:4]  ⁴ sn See 1 Sam 21:1-6.