Matthew 5:1 PDF

Matthew 5:1 1814 The Beatitudes because your reward is great in heaven, for they persecuted the prophets bef...

Matthew 5:1 1814 The Beatitudes because your reward is great in heaven, for they persecuted the prophets before 5:1 When he saw the crowds, he went up the you in the same way. mountain. After he sat down his disciples came to him. 5:2 Then he began to teach them by saying: Salt and Light 5:3 “Blessed are the poor in spirit, for 5:13 “You are the salt13 of the earth. But if salt the kingdom of heaven belongs to loses its flavor,14 how can it be made salty again? It them. is no longer good for anything except to be thrown 5:4 “Blessed are those who mourn, for out and trampled on by people. 5:14 You are the they will be comforted. 5:5 “Blessed are the meek, for they will light of the world. A city located on a hill cannot inherit the earth. be hidden. 5:15 People15 do not light a lamp and 5:6 “Blessed are those who hunger and put it under a basket16 but on a lampstand, and it thirst for righteousness, for they will be gives light to all in the house. 5:16 In the same way, satisfied. let your light shine before people, so that they can 5:7 “Blessed are the merciful, for they see your good deeds and give honor to your Father will be shown mercy. in heaven. 5:8 “Blessed are the pure in heart, for they will see God. Fulfillment of the Law and Prophets 5:9 “Blessed are the peacemakers, for 5:17 “Do not think that I have come to abol- they will be called the children10 of God. ish the law or the prophets. I have not come to 5:10 “Blessed are those who are persecut- abolish these things but to fulfill them.17 5:18 I18 ed for righteousness, for the kingdom tell you the truth,19 until heaven and earth pass of heaven belongs to them. away not the smallest letter or stroke of a let- 5:11 “Blessed are you when people11 insult you and persecute you and say all kinds ter20 will pass from the law until everything takes of evil things about you falsely12 on ac- place. 5:19 So anyone who breaks one of the count of me. 5:12 Rejoice and be glad  tn Here δέ (de) has not been translated. 13 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v.  tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oros). ἅλας a), or as a preservative. If salt ceased to be useful, it sn The expression up the mountain here may be idiomatic was thrown away. With this illustration Jesus warned about a or generic, much like the English “he went to the hospital” (cf. disciple who ceased to follow him. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), 14 sn The difficulty of this saying is understanding how since the genre of the Sermon on the Mount seems to be that salt could lose its flavor since its chemical properties cannot of a new Moses giving a new law. change. It is thus often assumed that Jesus was referring to  tn Here καί (kai) has been translated as “then” to indi- chemically impure salt, perhaps a natural salt which, when cate the implied sequence of events within the narrative. exposed to the elements, had all the genuine salt leached  tn Grk “And opening his mouth he taught them, saying.” out, leaving only the sediment or impurities behind. Others The imperfect verb ἐδίδασκεν (edidasken) has been trans- have suggested that the background of the saying is the use lated ingressively. of salt blocks by Arab bakers to line the floor of their ovens;  sn The term Blessed introduces the first of several beati- under the intense heat these blocks would eventually crys- tudes promising blessing to those whom God cares for. They tallize and undergo a change in chemical composition, finally serve as an invitation to come into the grace God offers. being thrown out as unserviceable. A saying in the Talmud  sn The poor in spirit is a reference to the “pious poor” for (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; a.d. 90), when asked the question “When salt loses its flavor, 40:17; 69:29. how can it be made salty again?” is said to have replied, “By  sn The present tense (belongs) here is significant. Jesus salting it with the afterbirth of a mule.” He was then asked, makes the kingdom and its blessings currently available. This “Then does the mule (being sterile) bear young?” to which he phrase is unlike the others in the list with the possessive pro- replied: “Can salt lose its flavor?” The point appears to be that noun being emphasized. both are impossible. The saying, while admittedly late, sug-  sn The promise they will be comforted is the first of sev- gests that culturally the loss of flavor by salt was regarded as eral “reversals” noted in these promises. The beatitudes and an impossibility. Genuine salt can never lose its flavor. In this the reversals that accompany them serve in the sermon as case the saying by Jesus here may be similar to Matt 19:24, an invitation to enter into God’s care, because one can know where it is likewise impossible for the camel to go through the God cares for those who turn to him. eye of a sewing needle.  sn Those who hunger are people like the poor Jesus has 15 tn Grk “Nor do they light.” The plural in Greek is indefi- already mentioned. The term has OT roots both in conjunction nite, referring to people in general. with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by 16 tn Or “a bowl”; this refers to any container for dry ma- itself (Ps 37:16-19; 107:9). terial of about eight liters (two gallons) capacity. It could be 10 tn Grk “sons,” though traditionally English versions have translated “basket, box, bowl” (L&N 6.151). taken this as a generic reference to both males and females, 17 tn Grk “not come to abolish but to fulfill.” Direct objects hence “children” (cf. KJV, NAB, NRSV, NLT). (“these things,” “them”) were frequently omitted in Greek 11 tn Grk “when they insult you.” The third person pronoun when clear from the context, but have been supplied here to (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no conform to contemporary English style. specific referent, but refers to people in general. 18 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not 12 tc Although ψευδόμενοι (yeudomenoi, “bearing wit- been translated. ness falsely”) could be a motivated reading, clarifying that the 19 tn Grk “Truly (ἀμήν, amhn), I say to you.” disciples are unjustly persecuted, its lack in only D it sys Tert 20 tn Grk “Not one iota or one serif.” does not help its case. Since the Western text is known for nu- sn The smallest letter refers to the smallest Hebrew letter merous free alterations, without corroborative evidence the (yod) and the stroke of a letter to a serif (a hook or projection shorter reading must be judged as secondary. on a Hebrew letter).  1815 Matthew 5:37 least of these commands and teaches others to do  the way to court,14 or he15 may hand you over to so will be called least in the kingdom of heaven, the judge, and the judge hand you over to the war- but whoever obeys them and teaches others to do den, and you will be thrown into prison. 5:26 I tell so will be called great in the kingdom of heaven. you the truth,16 you will never get out of there until 5:20 For I tell you, unless your righteousness goes you have paid the last penny!17 beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of Adultery heaven. 5:27 “You have heard that it was said, ‘Do not Anger and Murder commit adultery.’18 5:28 But I say to you that who- ever looks at a woman to desire her has already 5:21 “You have heard that it was said to an older committed adultery with her in his heart. 5:29 If generation, ‘Do not murder,’ and ‘whoever mur- your right eye causes you to sin, tear it out and ders will be subjected to judgment.’ 5:22 But I say throw it away! It is better to lose one of your mem- to you that anyone who is angry with a brother will bers than to have your whole body thrown into be subjected to judgment. And whoever insults a hell.19 5:30 If your right hand causes you to sin, brother will be brought before the council, and cut it off and throw it away! It is better to lose one whoever says ‘Fool’10 will be sent11 to fiery hell.12 of your members than to have your whole body 5:23 So then, if you bring your gift to the altar and go into hell. there remember that your brother has something against you, 5:24 leave your gift there in front of Divorce the altar. First go and be reconciled to your brother 5:31 “It was said, ‘Whoever divorces his wife and then come and present your gift. 5:25 Reach must give her a legal document.’20 5:32 But I say agreement13 quickly with your accuser while on to you that everyone who divorces his wife, ex- cept for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.  tn Grk “teaches men” ( in a generic sense, people). Oaths  tn Or “that of the scribes.” See the note on the phrase 5:33 “Again, you have heard that it was said “experts in the law” in 2:4.  sn See the note on Pharisees in 3:7. to an older generation,21 ‘Do not break an oath,  tn Grk “to the ancient ones.” but fulfill your vows to the Lord.’22 5:34 But I say  sn A quotation from Exod 20:13; Deut 5:17. to you, do not take oaths at all – not by heaven,  tc The majority of mss read the word εἰκῇ (eikh, “without because it is the throne of God, 5:35 not by earth, cause”) here after “brother.” This insertion has support from because it is his footstool, and not by Jerusalem,23 ‫א‬2 D L W Θ 0233 Ë1,13 33 Ï it sy co Irlat Ormss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the because it is the city of the great King. 5:36 Do word, while the best Alexandrian and some other witnesses not take an oath by your head, because you are not (Ì64 ‫ *א‬B 1424mg pc aur vg Or Hiermss) lack it. The ms evidence able to make one hair white or black. 5:37 Let your favors its exclusion, though there is a remote possibility that word be ‘Yes, yes’ or ‘No, no.’ More than this is εἰκῇ could have been accidentally omitted from these wit- nesses by way of homoioarcton (the next word, ἔνοχος [eno- from the evil one.24 cos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” 14 tn The words “to court” are not in the Greek text but are especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, implied. and must surely be a true interpretation of Jesus’ meaning 15 tn Grk “the accuser.” (cf. Mark 3:5), it does not commend itself as original. 16 tn Grk “Truly (ἀμήν, amhn), I say to you.”  tn Grk “whoever says to his brother ‘Raca,’” an Aramaic 17 tn Here the English word “penny” is used as opposed to word of contempt or abuse meaning “fool” or “empty head.” the parallel in Luke 12:59 where “cent” appears since the  tn Grk “subjected,” “guilty,” “liable.” Greek word there is different and refers to a different but  tn Grk “the Sanhedrin.” similar coin. 10 tn The meaning of the term μωρός (mwros) is somewhat sn The penny here was a quadrans, a Roman copper coin disputed. Most take it to mean, following the Syriac versions, worth 1/64 of a denarius (L&N 6.78). The parallel passage “you fool,” although some have argued that it represents a in Luke 12:59 mentions the lepton, equal to one-half of a transliteration into Greek of the Hebrew term ‫( מוֹרֵ ה‬moreh) quadrans and thus the smallest coin available. 18 sn A quotation from Exod 20:14; Deut 5:18 (5:17 LXX). “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c). 11 tn Grk “subjected,” “guilty,” “liable.” 19 sn On this word here and in the following verse, see the 12 tn Grk “the Gehenna of fire.” note on the word hell in 5:22. 20 sn A quotation from Deut 24:1. sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Val- 21 tn Grk “the ancient ones.” ley of Hinnom”). This was the valley along the south side of 22 sn A quotation from Lev 19:12. Jerusalem. In OT times it was used for human sacrifices to the 23 map For location see Map5-B1; Map6-F3; Map7-E2; pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. to be used as a place where human excrement and rubbish 24 tn The term πονηροῦ (ponhrou) may be understood as were disposed of and burned. In the intertestamental period, specific and personified, referring to the devil, or possibly as a it came to be used symbolically as the place of divine punish- general reference to evil. It is most likely personified, however, ment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the 13 tn Grk “Make friends.” evildoer” in v. 39, which is the same construction. Matthew 5:38 1816 Retaliation do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the 5:38 “You have heard that it was said, ‘An eye Gentiles do the same, don’t they? 5:48 So then, be for an eye and a tooth for a tooth.’ 5:39 But I perfect, as your heavenly Father is perfect.12 say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to Pure-hearted Giving him as well. 5:40 And if someone wants to sue you and to take your tunic, give him your coat also. 6:1 “Be13 careful not to display your righteous- 5:41 And if anyone forces you to go one mile, go ness merely to be seen by people.14 Otherwise you with him two. 5:42 Give to the one who asks you, have no reward with your Father in heaven. 6:2 and do not reject the one who wants to borrow Thus whenever you do charitable giving,15 do not from you. blow a trumpet before you, as the hypocrites do in synagogues16 and on streets so that people will Love for Enemies praise them. I tell you the truth,17 they have their reward. 6:3 But when you do your giving, do not 5:43 “You have heard that it was said, ‘Love let your left hand know what your right hand is do- your neighbor’ and ‘hate your enemy.’ 5:44 But ing, 6:4 so that your gift may be in secret. And your  I say to you, love your enemy and pray for Father, who sees in secret, will reward you.18 those who persecute you, 5:45 so that you may be like10 your Father in heaven, since he causes Private Prayer the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 6:5 “Whenever you pray, do not be like the 5:46 For if you love those who love you, what hypocrites, because they19 love to pray while reward do you have? Even the tax collectors11 standing in synagogues and on street cor- ners so that people can see them. Truly I say to  sn A quotation from Exod 21:24; Lev 24:20. you, they have their reward. 6:6 But whenever  tn The articular πονηρός (ponhros, “the evildoer”) can- you pray, go into your room,20 close the door, not be translated simply as “evil” for then the command and pray to your Father in secret. And your Fa- would be “do not resist evil.” Every instance of this construc- ther, who sees in secret, will reward you.21 tion in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:7 When you pray, do not babble repetitiously 22 6:13; 13:19, 38). like the Gentiles, because they think that by their  tc ‡ Many mss (B D K L Δ Θ Ë13 565 579 700 1424 pm) many words they will be heard. 6:8 Do23 not be have σου (sou) here (“your right cheek”), but many others lack the pronoun (‫ א‬W Ë1 33 892 1241 pm). The pronoun was probably added by way of clarification. NA27 has σου in brack- ets, indicating doubt as to its authenticity.  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 12 sn This remark echoes the more common OT statements understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.” 13 tc ‡ Several mss (‫ א‬L Z Θ Ë1 33 892 1241 1424 al) have a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper δέ (de, “but, now”) at the beginning of this verse; the reading body, and “undergarment” (given the styles of modern un- without δέ is supported by B D W 0250 Ë13 Ï lat. A decision derwear) is more misleading still. “Tunic” was therefore em- is difficult, but apparently the conjunction was added by later ployed, but with a note to explain its nature. scribes to indicate a transition in the thought-flow of the Ser-  sn If anyone forces you to go one mile. In NT times Ro- mon on the Mount. NA27 has δέ in brackets, indicating reser- man soldiers had the authority to press civilians into service vations about its authenticity. 14 tn Grk “before people in order to be seen by them.” to carry loads for them.  sn Jesus advocates a generosity and a desire to meet 15 tn Grk “give alms,” but this term is not in common use those in dire need with the command give to the one who today. The giving of alms was highly regarded in the ancient asks you. This may allude to begging; giving alms was viewed world (Deut 15:7-11). highly in the ancient world (Matt 6:1-4; Deut 15:7-11). 16 sn See the note on synagogues in 4:23.  tn Grk “do not turn away from.” 17 tn Grk “Truly (ἀμήν, amhn), I say to you.”  sn A quotation from Lev 19:18. 18 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw,  tc Most mss ([D] L [W] Θ Ë13 33 Ï lat) read “bless those “openly”) at the end of this verse, giving a counterweight to who curse you, do good to those who hate you, and pray for what is done in secret. But this reading is suspect because those who mistreat you,” before “those who persecute you.” of the obvious literary balance, because of detouring the But this is surely a motivated reading, importing the longer point of the passage (the focus of vv. 1-4 is not on two kinds form of this aphorism from Luke 6:27-28. The shorter text is of public rewards but on human vs. divine approbation), and found in ‫ א‬B Ë1 pc sa, as well as several fathers and versional because of superior external testimony that lacks this reading witnesses. (‫ א‬B D Z Ë1,13 33 al). 10 tn Grk “be sons of your Father in heaven.” Here, however, 19 sn See the note on synagogues in 4:23. the focus is not on attaining a relationship (becoming a child 20 sn The term translated room refers to the inner room of of God) but rather on being the kind of person who shares a house, normally without any windows opening outside, the the characteristics of God himself (a frequent meaning of the most private location possible (BDAG 988 s.v. ταμεῖον 2). Semitic idiom “son of”). See L&N 58.26. 21 tc See the tc note on “will reward you” in 6:4: The prob- 11 sn The tax collectors would bid to collect taxes for the Ro- lem is the same and the ms support differs only slightly. man government and then add a surcharge, which they kept. 22 tn Here δέ (de) has not been translated. Since tax collectors worked for Rome, they were viewed as 23 tn Grk “So do not.” Here οὖν (oun) has not been trans- traitors to their own people and were not well liked. lated.  1817 Matthew 6:25 like them, for your Father knows what you need ing. I tell you the truth,12 they have their reward. before you ask him. 6:9 So pray this way: 6:17 When13 you fast, put oil on your head and Our Father in heaven, may your name be wash your face, 6:18 so that it will not be obvious honored, to others when you are fasting, but only to your 6:10 may your kingdom come, Father who is in secret. And your Father, who sees may your will be done on earth as it is in in secret, will reward you. heaven. 6:11 Give us today our daily bread, Lasting Treasure 6:12 and forgive us our debts, as we our- 6:19 “Do not accumulate for yourselves trea- selves have forgiven our debtors. sures on earth, where moth14 and rust destroy and 6:13 And do not lead us into temptation, where thieves break in and steal. 6:20 But accu- but deliver us from the evil one. mulate for yourselves treasures in heaven, where 6:14 “For if you forgive others their sins, your moth and rust do not destroy, and thieves do not heavenly Father will also forgive you. 6:15 But if break in and steal. 6:21 For where your15 treasure16 you do not forgive others, your Father will not for- is, there your heart will be also. give you your sins. 6:22 “The eye is the lamp of the body. If then Proper Fasting your eye is healthy,17 your whole body will be full of light. 6:23 But if your eye is diseased,18 your 6:16 “When10 you fast, do not look sullen whole body will be full of darkness. If then the like the hypocrites, for they make their faces light in you is darkness, how great is the darkness! unattractive11 so that people will see them fast- 6:24 “No one can serve two masters, for either he will hate19 the one and love the other, or he will  sn Pray this way. What follows, although traditionally be devoted to the one and despise20 the other. You known as the Lord’s prayer, is really the disciples’ prayer. It cannot serve God and money.21 represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protec- Do Not Worry tion.  sn God is addressed in terms of intimacy (Father). The 6:25 “Therefore I tell you, do not worry22 original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks quali- about your life, what you will eat or drink, or fication. It is not the exact equivalent of “daddy” (as is some- about your body, what you will wear. Isn’t there times popularly suggested), but it does suggest a close, famil- ial relationship. tions was not used because it could convey to the modern  tn Grk “hallowed be your name.” reader the notion of mutilation. L&N 79.17 states, “‘to make  sn Your kingdom come represents the hope for the full unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ manifestation of God’s promised rule. πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”  tn Or “Give us bread today for the coming day,” or “Give us 12 tn Grk “Truly (ἀμήν, amhn), I say to you.” 13 tn Here δέ (de) has not been translated. today the bread we need for today.” The term ἐπιούσιος (epi- ousios) does not occur outside of early Christian literature 14 tn The term σής (shs) refers to moths in general. It is (other occurrences are in Luke 11:3 and Didache 8:2), so its specifically the larvae of moths that destroy clothing by eat- meaning is difficult to determine. Various suggestions include ing holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which “daily,” “the coming day,” and “for existence.” See BDAG 376- mentions “moth-eaten” clothing. 77 s.v.; L&N 67:183, 206. 15 tn The pronouns in this verse are singular while the pro-  tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jws kai nouns in vv. 19-20 are plural. The change to singular empha- Jhmeis) makes ἡμεῖς emphatic. The translation above adds sizes personal responsibility as opposed to corporate respon- an appropriate emphasis to the passage. sibility; even if others do not listen, the one who hears Jesus’  tn Or “into a time of testing.” commands should obey. sn The request do not lead us into temptation is not to sug- 16 sn Seeking heavenly treasure means serving others and gest God causes temptation, but is a rhetorical way to ask for honoring God by doing so. his protection from sin. 17 tn Or “sound” (so L&N 23.132 and most scholars). A few  tc Most mss (L W Θ 0233 Ë13 33 Ï sy sa Didache) scholars take this word to mean something like “generous” read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ here (L&N 57.107). partly due to the immediate context con- βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, cerning money, in which case the “eye” is a metonymy for the ἀμήν (“for yours is the kingdom and the power and the glo- entire person (“if you are generous”). ry forever, amen”) here. The reading without this sentence, 18 tn Or “if your eye is sick” (L&N 23.149). though, is attested by generally better witnesses (‫ א‬B D Z sn There may be a slight wordplay here, as this term can 0170 Ë1 pc lat mae Or). The phrase was probably composed also mean “evil,” so the figure uses a term that points to the for the liturgy of the early church and most likely was based real meaning of being careful as to what one pays attention on 1 Chr 29:11-13; a scribe probably added the phrase at to or looks at. this point in the text for use in public scripture reading (see 19 sn The contrast between hate and love here is rhetorical. TCGNT 13-14). Both external and internal evidence argue for The point is that one will choose the favorite if a choice has the shorter reading. to be made. tn The term πονηροῦ (ponhrou) may be understood as spe- 20 tn Or “and treat [the other] with contempt.” cific and personified, referring to the devil, or possibly as a 21 tn Grk “God and mammon.” general reference to evil. It is most likely personified since it is sn The term money is used to translate mammon, the Ar- articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” amaic term for wealth or possessions. The point is not that in 5:39, which is the same construction. money is inherently evil, but that it is often misused so that it  tn Here ἄνθρωπος (anqrwpos) is used in a generic sense: is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, “people, others.” not money or possessions. 10 tn Here δέ (de) has not been translated. 22 tn Or “do not be anxious,” and so throughout the rest of 11 tn Here the term “disfigure” used in a number of transla- this paragraph. Matthew 6:26 1818 more to life than food and more to the body than eousness, and all these things will be given to you clothing? 6:26 Look at the birds in the sky: They as well. 6:34 So then, do not worry about tomor- do not sow, or reap, or gather into barns, yet your row, for tomorrow will worry about itself. Today heavenly Father feeds them. Aren’t you more has enough trouble of its own.12 valuable than they are? 6:27 And which of you by worrying can add even one hour to his life? Do Not Judge 6:28 Why do you worry about clothing? Think 7:1 “Do not judge so that you will not be about how the flowers of the field grow; they do judged.13 7:2 For by the standard you judge you not work or spin. 6:29 Yet I tell you that not even will be judged, and the measure you use will be Solomon in all his glory was clothed like one of the measure you receive.14 7:3 Why15 do you see these! 6:30 And if this is how God clothes the wild the speck16 in your brother’s eye, but fail to see17 grass, which is here today and tomorrow is tossed the beam of wood18 in your own? 7:4 Or how into the fire to heat the oven, won’t he clothe you can you say19 to your brother, ‘Let me remove even more, you people of little faith? 6:31 So then, the speck from your eye,’ while there is a beam don’t worry saying, ‘What will we eat?’ or ‘What in your own? 7:5 You hypocrite! First remove the will we drink?’ or ‘What will we wear?’ 6:32 For beam from your own eye, and then you can see the unconverted10 pursue these things, and your clearly to remove the speck from your brother’s heavenly Father knows that you need them. eye. 7:6 Do not give what is holy to dogs or throw 6:33 But above all pursue his kingdom11 and right- your pearls before pigs; otherwise they will tram-  tn Grk “the birds of the sky” or “the birds of the heaven”; ple them under their feet and turn around and tear the Greek word οὐρανός (ouranos) may be translated either you to pieces.20 “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed Ask, Seek, Knock to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).  tn Or “God gives them food to eat.” L&N 23.6 has both 7:7 “Ask21 and it will be given to you; seek “to provide food for” and “to give food to someone to eat.” and you will find; knock and the door22 will  tn Grk “of more value.” be opened for you. 7:8 For everyone who  tn Or “a cubit to his height.” A cubit (πῆχυς, phcus) can asks23 receives, and the one who seeks finds, measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although and to the one who knocks, the door will be “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 junct here, scribes might also be familiar with his practice and s.v. 3 for discussion). Worry about length of life seems a more would thus naturally insert it if it were missing in their copy of natural figure than worry about height. However, the point ei- Matthew. Although a decision is difficult, the omission of τοῦ ther way is clear: Worrying adds nothing to life span or height. θεοῦ is considered most likely to be original. NA27 includes the  tn Traditionally, “lilies.” According to L&N 3.32, “Though words in brackets, indicating doubt as to their authenticity. traditionally κρίνον has been regarded as a type of lily, schol- sn God’s kingdom is a major theme of Jesus. It is a realm in ars have suggested several other possible types of flowers, in- which Jesus rules and to which those who trust him belong. 12 tn Grk “Sufficient for the day is its evil.” cluding an anemone, a poppy, a gladiolus, and a rather incon- 13 sn The point of the statement do not judge so that you will spicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation. not be judged is that the standards we apply to others God  tn Or, traditionally, “toil.” Although it might be argued that applies to us. The passive verbs in this verse look to God’s “work hard” would be a more precise translation of κοπιάω action. 14 tn Grk “by [the measure] with which you measure it will (kopiaw) here, the line in English reads better in terms of ca- dence with a single syllable. be measured to you.”  tn Grk “grass of the field.” 15 tn Here δέ (de) has not been translated.  tn Grk “into the oven.” The expanded translation “into the 16 sn The term translated speck refers to a small piece of fire to heat the oven” has been used to avoid misunderstand- wood, chaff, or straw; see L&N 3.66. 17 tn Or “do not notice.” ing; most items put into modern ovens are put there to be baked, not burned. 18 sn The term beam of wood refers to a very big piece of sn The oven was most likely a rounded clay oven used for wood, the main beam of a building, in contrast to the speck in baking bread, which was heated by burning wood and dried the other’s eye (L&N 7.78). grass. 19 tn Grk “how will you say?”  sn The phrase even more is a typical form of rabbinic argu- 20 tn Or “otherwise the latter will trample them under their mentation, from the lesser to the greater. If God cares for the feet and the former will turn around and tear you to pieces.” little things, surely he will care for the more important things. This verse is sometimes understood as a chiasm of the pat- 10 tn Or “unbelievers”; Grk “Gentiles.” tern a-b-b-a, in which the first and last clauses belong togeth- 11 tc ‡ Most mss (L W Θ 0233 Ë1,13 33 Ï lat sy mae) read er (“dogs…turn around and tear you to pieces”) and the sec- τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ ond and third clauses belong together (“pigs…trample them (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the under their feet”). kingdom of God and his righteousness”) here, but the words 21 sn The three present imperatives in this verse (Ask… “of God” are lacking in ‫ א‬B pc sa bo Eus. On the one hand, seek…knock) are probably intended to call for a repeated or there is the possibility of accidental omission on the part of continual approach before God. these Alexandrian witnesses, but it seems unlikely that the 22 tn Grk “it”; the referent (a door) is implied by the context scribe’s eye would skip over both words (especially since τοῦ and has been specified in the translation here and in v. 8 for θεοῦ is bracketed by first declension nouns). Intrinsically, the clarity. author generally has a genitive modifier with βασιλεία – es- 23 sn The actions of asking, seeking, and knocking are re- pecially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts peated here from v. 7 with the encouragement that God does both ways: Although he might be expected to use such an ad- respond.  1819 Matthew 8:2 opened. 7:9 Is there anyone among you who, if his  the fire. 7:20 So then, you will recognize them by son asks for bread, will give him a stone? 7:10 Or their fruit. if he asks for a fish, will give him a snake? 7:11 If you then, although you are evil, know how to give Judgment of Pretenders good gifts to your children, how much more will 7:21 “Not everyone who says to me, ‘Lord, your Father in heaven give good gifts to those Lord,’13 will enter into the kingdom of heaven – who ask him! 7:12 In everything, treat others as only the one who does the will of my Father in you would want them to treat you, for this ful- heaven. 7:22 On that day, many will say to me, fills the law and the prophets. ‘Lord, Lord, didn’t we prophesy in your name, The Narrow Gate and in your name cast out demons and do14 many powerful deeds?’ 7:23 Then I will declare to them, 7:13 “Enter through the narrow gate, because ‘I never knew you. Go away from me, you law- the gate is wide and the way is spacious that leads breakers!’15 to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way Hearing and Doing is difficult that leads to life, and there are few who 7:24 “Everyone16 who hears these words of find it. mine and does them is like17 a wise man18 who A Tree and Its Fruit built his house on rock. 7:25 The rain fell, the flood19 came, and the winds beat against that house, 7:15 “Watch out for false prophets, who come but it did not collapse because it had been founded to you in sheep’s clothing but inwardly are vo- on rock. 7:26 Everyone who hears these words of racious wolves. 7:16 You will recognize them mine and does not do them is like a foolish man by their fruit. Grapes are not gathered10 from who built his house on sand. 7:27 The rain fell, the thorns or figs from thistles, are they?11 7:17 In flood came, and the winds beat against that house, the same way, every good tree bears good fruit, and it collapsed; it was utterly destroyed!”20 but the bad12 tree bears bad fruit. 7:18 A good 7:28 When21 Jesus finished saying these things, tree is not able to bear bad fruit, nor a bad tree the crowds were amazed by his teaching, 7:29 be- to bear good fruit. 7:19 Every tree that does cause he taught them like one who had authority,22 not bear good fruit is cut down and thrown into not like their experts in the law.23 Cleansing a Leper 8:1 After he came down from the moun- tain, large crowds followed him. 8:2 And a leper24 13 sn The double use of the vocative is normally used in situ- ations of high emotion or emphasis. Even an emphatic con- fession without action means little.  tn Grk “Or is there.” 14 tn Grk “and in your name do.” This phrase was not repeat-  sn The two questions of vv. 9-10 expect the answer, “No ed here in the translation for stylistic reasons. parent would do this!” 15 tn Grk “workers of lawlessness.”  tn The participle ὄντες (ontes) has been translated con- 16 tn Grk “Therefore everyone.” Here οὖν (oun) has not cessively. been translated.  sn The provision of the good gifts is probably a reference 17 tn Grk “will be like.” The same phrase occurs in v. 26. to the wisdom and guidance supplied in response to repeated 18 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), requests. The teaching as a whole stresses not that we get ev- while the parallel account in Luke 6:47-49 uses ἄνθρωπος erything we want, but that God gives the good that we need. (anqrwpos) in vv. 48 and 49.  tn Grk “Therefore in.” Here οὖν (oun) has not been trans- 19 tn Grk “the rivers.” lated. 20 tn Grk “and great was its fall.”  tn This is a generic use of ἄνθρωπος (anqrwpos), refer- 21 tn Grk “And it happened when.” The introductory phrase ring to both males and females. καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant  sn Jesus’ teaching as reflected in the phrase treat others in contemporary English and has not been translated. as you would want them to treat you, known generally as the 22 sn Jesus’ teaching impressed the hearers with the direct- Golden Rule, is not completely unique in the ancient world, ness of its claim; he taught with authority. A study of Jewish but here it is stated in its most emphatic, selfless form. rabbinic interpretation shows that it was typical to cite a list of  tn Grk “is.” authorities to make one’s point. Apparently Jesus addressed  sn Sheep’s clothing…voracious wolves. Jesus uses a met- the issues in terms of his own understanding. aphor here to point out that these false prophets appear to 23 tn Or “their scribes.” See the note on the phrase “experts be one thing, but in reality they are something quite different in the law” in 2:4. and dangerous. 24 tn Grk “And behold, a leper came.” The Greek word ἰδού 10 tn Grk “They do not gather.” This has been simplified to (idou) has not been translated because it has no exact Eng- the passive voice in the translation since the subject “they” is lish equivalent here, but adds interest and emphasis (BDAG not specified further in the context. 468 s.v. 1). 11 sn The statement illustrates the principle: That which can- sn The ancient term for leprosy covers a wider array of con- not produce fruit does not produce fruit. ditions than what we call leprosy today. A leper was totally os- 12 tn Grk “rotten.” The word σαπρός, modifying “tree” in both tracized from society until he was declared cured (Lev 13:45- v. 17 and 18, can also mean “diseased” (L&N 65.28). 46).