Matthew 19:3

19:3 Then some Pharisees ¹  came to him in order to test him. They asked, “Is it lawful ²  to divorce a wife for any cause?” ³ 

Matthew 22:17-18

22:17 Tell us then, what do you think? Is it right ⁴  to pay taxes ⁵  to Caesar ⁶  or not?”

22:18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me?

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁷  should be done! ⁸  So come ⁹  and be healed on those days, and not on the Sabbath day.”

Luke 14:3-6

14:3 So ¹⁰  Jesus asked ¹¹  the experts in religious law ¹²  and the Pharisees, “Is it lawful to heal on the Sabbath ¹³  or not?” 14:4 But they remained silent. So ¹⁴  Jesus ¹⁵  took hold of the man, ¹⁶  healed him, and sent him away. ¹⁷  14:5 Then ¹⁸  he said to them, “Which of you, if you have a son ¹⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ²⁰  they could not reply ²¹  to this.

Luke 20:22

20:22 Is it right ²²  for us to pay the tribute tax ²³  to Caesar ²⁴  or not?”

John 5:10

5:10 So the Jewish leaders ²⁵  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ²⁶ 

John 9:16

9:16 Then some of the Pharisees began to say, ²⁷  “This man is not from God, because he does not observe ²⁸  the Sabbath.” ²⁹  But others said, “How can a man who is a sinner perform ³⁰  such miraculous signs?” Thus there was a division ³¹  among them.

[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.

[22:17]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[13:14]  ⁷ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ⁸ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:3]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ¹¹ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ¹² tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹³ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:4]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹⁶ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹⁷ tn Or “and let him go.”

[14:5]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:6]  ²⁰ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ²¹ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[20:22]  ²² 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.

[20:22]  ²³ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[20:22]  ²⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[5:10]  ²⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ²⁶ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[9:16]  ²⁷ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ²⁸ tn Grk “he does not keep.”

[9:16]  ²⁹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ³⁰ tn Grk “do.”

[9:16]  ³¹ tn Or “So there was discord.”