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 8:19

8:19 Then ⁴  an expert in the law ⁵  came to him and said, “Teacher, I will follow you wherever you go.” ⁶ 

Matthew 18:26

18:26 Then the slave threw himself to the ground ⁷  before him, saying, ⁸  ‘Be patient with me, and I will repay you everything.’

Matthew 18:29

18:29 Then his fellow slave threw himself down and begged him, ⁹  ‘Be patient with me, and I will repay you.’

Matthew 20:14

20:14 Take what is yours and go. I ¹⁰  want to give to this last man ¹¹  the same as I gave to you.

Matthew 22:17

22:17 Tell us then, what do you think? Is it right ¹²  to pay taxes ¹³  to Caesar ¹⁴  or not?”

Matthew 26:33

26:33 Peter ¹⁵  said to him, “If they all fall away because of you, I will never fall away!”

[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.

[8:19]  ⁵ tn Here καί (kai) has been translated as “then.”

[8:19]  ⁶ tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.

[8:19]  ⁷ sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.

[18:26]  ⁷ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ⁸ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[18:29]  ⁹ tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[20:14]  ¹¹ tn Here δέ (de) has not been translated.

[20:14]  ¹² tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.

[22:17]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:33]  ¹⁵ tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.