Matthew 5:31

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ¹ 

Matthew 5:37

5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ² 

Matthew 9:27

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ³  “Have mercy ⁴  on us, Son of David!” ⁵ 

Matthew 9:30

9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matthew 11:18

11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ ⁶ 

Matthew 21:40

21:40 Now when the owner of the vineyard comes, what will he do to those tenants?”

Matthew 22:44

22:44 ‘The Lord said to my lord, ⁷ 

“Sit at my right hand,

until I put your enemies under your feet”’? ⁸ 

Matthew 26:23

26:23 He ⁹  answered, “The one who has dipped his hand into the bowl with me ¹⁰  will betray me.

Matthew 26:28

26:28 for this is my blood, the blood ¹¹  of the covenant, ¹²  that is poured out for many for the forgiveness of sins.

Matthew 26:48

26:48 (Now the betrayer ¹³  had given them a sign, saying, “The one I kiss is the man. ¹⁴  Arrest him!”) ¹⁵ 

[5:31]  ¹ sn A quotation from Deut 24:1.

[5:37]  ² tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[9:27]  ³ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁴ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ⁵ sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[11:18]  ⁴ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[22:44]  ⁵ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:44]  ⁶ sn A quotation from Ps 110:1.

[26:23]  ⁶ tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

[26:23]  ⁷ sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[26:28]  ⁷ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ⁸ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[26:48]  ⁸ tn Grk “the one who betrays him.”

[26:48]  ⁹ tn Grk “The one I kiss is he.”

[26:48]  ¹⁰ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.