2tn See the note on the word “slave” in 8:9.

3tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”

4tn Here δέ (de) has not been translated.

5tn Here δέ (de) has not been translated.

6tn 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.

7tn 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.

8tn Grk “he was silent.”

9sn See the note on Pharisees in 3:7.

10tn Grk “trap him in word.”

11sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

12sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

13tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”

14tn 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.

15tn 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.

sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

16tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

17tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

18tn 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.

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.

19tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.

20tn Or “whose likeness.”

sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

21tn Grk “they said to him.”

22tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.

23sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

24tn Grk “they were amazed; they marveled.”

25sn See the note on Sadducees in 3:7.

26sn This remark is best regarded as a parenthetical note by the author.

27tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

28tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

29sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

30tn Here δέ (de) has not been translated.

31tn Grk “For all had her.”

32tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.

33tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

34tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi qeou; א L ˹³ {28} 33 892 1241 1424 al) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou qeou; W 0102 0161 Ï). Whether with or without the article, the reading “of God” appears to be motivated as a natural expansion. A few important witnesses lack the adjunct (B D Θ {0233} ˹ 700 {sa}); this coupled with strong internal evidence argues for the shorter reading.

sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

35tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

36sn A quotation from Exod 3:6.

37sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

38sn See the note on Pharisees in 3:7.

39sn See the note on Sadducees in 3:7.

40tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.

41tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.

42tn Grk “testing.” The participle, however, is telic in force.

43tn Or possibly “What sort of commandment in the law is great?”

44tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

45tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

46sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.

47tn Grk “the great and first.”

48sn A quotation from Lev 19:18.

49tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

50tn Here δέ (de) has not been translated.

51sn See the note on Pharisees in 3:7.

52tn Grk “asked them a question, saying.” The participle λέγων (legwn) is somewhat redundant here in contemporary English and has not been translated.

53tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

54sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

55sn 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.

56sn A quotation from Ps 110:1.

57tn Grk “how is he his son?”

58tn Here καί (kai) has not been translated.