Matius 11:4

11:4 Jesus answered them, ¹  “Go tell John what you hear and see: ² 

Matius 19:7

19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ³ 

Matius 20:32

20:32 Jesus stopped, called them, and said, “What do you want me to do for you?”

Matius 21:36

21:36 Again he sent other slaves, more than the first, and they treated them the same way.

Matius 22:7

22:7 The ⁴  king was furious! He sent his soldiers, and they put those murderers to death ⁵  and set their city ⁶  on fire.

Matius 22:19

22:19 Show me the coin used for the tax.” So ⁷  they brought him a denarius. ⁸ 

Matius 25:46

25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

Matius 26:44

26:44 So leaving them again, he went away and prayed for the third time, saying the same thing once more.

[11:4]  ¹ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:4]  ² sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[19:7]  ³ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:7]  sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[22:7]  ⁴ tn Here δέ (de) has not been translated.

[22:7]  ⁵ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁶ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[22:19]  ⁷ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

[22:19]  ⁸ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[22:19]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.