Matthew 22:36

22:36 “Teacher, which commandment in the law is the greatest?” ¹ 

Matthew 10:24

10:24 “A disciple is not greater than his teacher, nor a slave ²  greater than his master.

Matthew 8:19

8:19 Then ³  an expert in the law ⁴  came to him and said, “Teacher, I will follow you wherever you go.” ⁵ 

Matthew 12:38

The Sign of Jonah

12:38 Then some of the experts in the law ⁶  along with some Pharisees ⁷  answered him, ⁸  “Teacher, we want to see a sign ⁹  from you.”

Matthew 19:16

The Rich Young Man

19:16 Now ¹⁰  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”

Matthew 23:8

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.

Matthew 9:11

9:11 When the Pharisees ¹¹  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹² 

Matthew 17:24

The Temple Tax

17:24 After ¹³  they arrived in Capernaum, ¹⁴  the collectors of the temple tax ¹⁵  came to Peter and said, “Your teacher pays the double drachma tax, doesn’t he?”

Matthew 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matthew 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ¹⁶  for his brother.’ ¹⁷ 

Matthew 26:18

26:18 He ¹⁸  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’”

Matthew 22:16

22:16 They sent to him their disciples along with the Herodians, ¹⁹  saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. ²⁰  You do not court anyone’s favor because you show no partiality. ²¹ 

[22:36]  ¹ tn Or possibly “What sort of commandment in the law is great?”

[10:24]  ² tn See the note on the word “slave” in 8:9.

[8:19]  ³ tn Here καί (kai) has been translated as “then.”

[8:19]  ⁴ tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.

[8:19]  ⁵ sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.

[12:38]  ⁴ tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[12:38]  ⁵ tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.

[12:38]  ⁶ tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.

[12:38]  ⁷ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[19:16]  ⁵ tn Grk “And behold one came.” 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). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[9:11]  ⁶ sn See the note on Pharisees in 3:7.

[9:11]  ⁷ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[17:24]  ⁷ tn Here δέ (de) has not been translated.

[17:24]  ⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[17:24]  ⁹ tn Grk “Collectors of the double drachma.” This is a case of metonymy, where the coin formerly used to pay the tax (the double drachma coin, or δίδραχμον [didracmon]) was put for the tax itself (cf. BDAG 241 s.v.). Even though this coin was no longer in circulation in NT times and other coins were used to pay the tax, the name for the coin was still used to refer to the tax itself.

[22:24]  ⁸ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ⁹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[26:18]  ⁹ tn Here δέ (de) has not been translated.

[22:16]  ¹⁰ sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[22:16]  ¹¹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[22:16]  ¹² tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”