Matthew 4:7

4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” ¹ 

Matthew 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ²  ‘Do not break an oath, but fulfill your vows to the Lord.’ ³ 

Matthew 5:36

5:36 Do not take an oath by your head, because you are not able to make one hair white or black.

Matthew 5:40

5:40 And if someone wants to sue you and to take your tunic, ⁴  give him your coat also.

Matthew 5:42

5:42 Give to the one who asks you, ⁵  and do not reject ⁶  the one who wants to borrow from you.

Matthew 6:9

6:9 So pray this way: ⁷ 

Our Father ⁸  in heaven, may your name be honored, ⁹ 

Matthew 9:5

9:5 Which is easier, ¹⁰  to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matthew 12:38

The Sign of Jonah

12:38 Then some of the experts in the law ¹¹  along with some Pharisees ¹²  answered him, ¹³  “Teacher, we want to see a sign ¹⁴  from you.”

Matthew 18:33

18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’

Matthew 25:25

25:25 so ¹⁵  I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’

Matthew 26:62

26:62 So ¹⁶  the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”

[4:7]  ¹ sn A quotation from Deut 6:16.

[5:33]  ² tn Grk “the ancient ones.”

[5:33]  ³ sn A quotation from Lev 19:12.

[5:40]  ³ 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.

[5:42]  ⁴ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[5:42]  ⁵ tn Grk “do not turn away from.”

[6:9]  ⁵ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ⁶ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁷ tn Grk “hallowed be your name.”

[9:5]  ⁶ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[12:38]  ⁷ tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[12:38]  ⁸ tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.

[12:38]  ⁹ 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]  ¹⁰ 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.

[25:25]  ⁸ tn Here καί (kai) has not been translated.

[26:62]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.