Matthew 5:26

5:26 I tell you the truth, ¹  you will never get out of there until you have paid the last penny! ² 

Matthew 5:40

5:40 And if someone wants to sue you and to take your tunic, ³  give him your coat also.

Matthew 5:43-44

Love for Enemies

5:43 “You have heard that it was said, ‘Love your neighbor’ ⁴  and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and ⁵  pray for those who persecute you,

Matthew 8:2

8:2 And a leper ⁶  approached, and bowed low before him, saying, ⁷  “Lord, if ⁸  you are willing, you can make me clean.”

Matthew 9:5

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

Matthew 10:34

Not Peace, but a Sword

10:34 “Do not think that I have come to bring ¹⁰  peace to the earth. I have not come to bring peace but a sword.

Matthew 19:16

The Rich Young Man

19:16 Now ¹¹  someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”

Matthew 20:14

20:14 Take what is yours and go. I ¹²  want to give to this last man ¹³  the same as I gave to you.

Matthew 23:8

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

Matthew 24:33

24:33 So also you, when you see all these things, know ¹⁴  that he is near, right at the door.

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 25:36

25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’

Matthew 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

[5:26]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:26]  ² tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

[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.

[5:43]  ⁵ sn A quotation from Lev 19:18.

[5:44]  ⁷ tc Most mss ([D] L [W] Θ Ë¹³ 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ˹ pc sa, as well as several fathers and versional witnesses.

[8:2]  ⁹ tn Grk “And behold, a leper 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).

[8:2]  ¹⁰ tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ¹¹ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[9:5]  ¹¹ 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.

[10:34]  ¹³ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[19:16]  ¹⁵ 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.

[20:14]  ¹⁷ tn Here δέ (de) has not been translated.

[20:14]  ¹⁸ tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[24:33]  ¹⁹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[25:25]  ²¹ tn Here καί (kai) has not been translated.