Mattwgrk

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The Gospel
of
Matthew
part of
The Holy Bible

The ancient Greek text, alternating verse by verse with
A new translation from the Greek by David Robert Palmer
October 2023 Edition

(First Edition was April 2003)
Published by DRP for public permissionless use.

Copyright waived.
freely available from:

https://bibletranslation.ws/palmer-translation/
ipfs://drpbible.x
Printed Edition of this document is available on Amazon

https://www.amazon.com/dp/1958612073
A Robinson-Pierpont edition of this Palmer translation of Matthew is also available in print:

the Gospel According to Matthew
.
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The Gospel of Matthew

ΚΑΤΑ ΜΑΘΘΑΙΟΝ
Chapter 1
The Genealogy of Jesus
Mt 1:1 Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ.
¹A record of the genealogy of Jesus1 the Christ, the son of David, the son of Abraham:
Mt 1:2 Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν
Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ,
²Abraham begot Isaac, and Isaac begot Jacob, and Jacob begot Judah and his brothers,
Mt 1:3 Ἰούδας δὲ ἐγέννησεν τὸν Φάρες καὶ τὸν Ζάρα ἐκ τῆς Θαμάρ, Φάρες δὲ ἐγέννησεν τὸν
Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ,
³and Judah begot Perez and Zerah, by Tamar, and Perez begot Hezron, and Hezron begot
Ram,
Mt 1:4 Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ
ἐγέννησεν τὸν Σαλμών,
⁴and Ram begot Amminadab, and Amminadab begot Nahshon, and Nahshon begot Salmon,
Mt 1:5 Σαλμὼν δὲ ἐγέννησεν τὸν Βόες ἐκ τῆς Ῥαχάβ, Βόες δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς
Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί,
⁵and Salmon begot Boaz, by Rahab, and Boaz begot Obed, by Ruth, and Obed begot Jesse,
Mt 1:6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυὶδ τὸν βασιλέα. Δαυὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς
τοῦ Οὐρίου,
⁶and Jesse begot David the King. David2 begot Solomon, by her who belonged to Uriah,
Mt 1:7 Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν
τὸν Ἀσά,
⁷and Solomon begot Rehoboam, and Rehoboam begot Abijah, and Abijah begot Asa, 3
Mt 1:8 Ἀσὰ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν
τὸν Ὀζίαν,
⁸and Asa begot Jehoshaphat, and Jehoshaphat begot Joram, and Joram begot Uzziah,
Mt 1:9 Ὀζίας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἀχάζ, Ἀχὰζ δὲ ἐγέννησεν τὸν
Ἑζεκίαν,
⁹and Uzziah begot Jotham, and Jotham begot Ahaz, and Ahaz begot Hezekiah,
1
1:1 Greek, Ἰησοῦς (Iēsoȗs), "Yaysoos," from the Hebrew ‫( יֵׁשּוע‬yēšûʿa) "Yayshua," which was a later form of the
Hebrew name of Joshua, ‫( יְ ֹהוׁשּוע‬yəhōšȗʿa) "Y'hoshua." Y'hoshua in turn had developed by vowel dissimilation
from the original Yəhoshua. Yeshua means "salvation."
2
1:6 txt δαυιδ δε ¹ ℵ B S Γ 1 209 579 700 788 1582* pc itg¹,k vgmss syrs,c,p copsa arm Did SBL TH NA28 {\} ‖ δαυιδ δε ο
βασιλευς C E L M W Δ Π 2 28 33 118 124 157 346 565 892 1071 1424 1582c lat syrh geo TR (Δαβιδ) RP ‖ lac A D F G H N
P Y Z Γ Θ Φ 0233 13 69.
3
1:7-8 txt ασα E L W Σ it(a),f,ff¹ vg syrc,s,p,h,pal Ps-Eustath (Epiph½) TR RP ‖ ασαφ ¹ ℵ B C (DLuke) itaur,(dLuke),g¹,k,q
vgmss (syrhmg) copsa,mae arm eth geo (Epiph½); Ambrose SBL TH NA28 {B} ‖ lac A D N P Z Φ. In the genealogy in I
Chronicles 3:10 most Greek manuscripts read Ἀσα, though MS 60 reads Ἀσαβ. In Antiquities VIII.XI.3—xii.6
Josephus uses Ἀσανος, though in the Latin translation Asaph appears. The man's name, of course, was Asa. Is it
not written in the annals of the kings of Israel and Judah? This variant is not a big deal, since Asaph appears to be
just a variant spelling of Asa; probably as a result of passing through different languages. The New Testament has
many examples of this phenomenon. A Hebrew word cannot end in a vowel, so I suspect that the glottal stop
consonant which ends the Hebrew name was substituted with some other consonant in other languages. In
Hebrew, the name Asa begins and ends with the letter ℵ (Aleph), which is a consonant, a glottal stop. Other
languages, (including Greek) which do not have a letter for the glottal stop, substituted other consonants for it.
The confusion of terminal glottal stops with other unvoiced consonants happens often in English as well, since
English has no letter for the glottal stop. (Though in transliteration schemes, the single straight apostrophe is
used to represent the glottal stop.) In very ancient Greek, the letter φ was pronounced like our letter p, it was not
an "f." In English today, words ending in p often sound like they end in a glottal stop. That is, we do not always
aspirate the p as we would if the p was in the middle of a word, but simply shut off the exhaled air by closing our
lips.
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Mt 1:10 Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμών, Ἀμὼν δὲ
ἐγέννησεν τὸν Ἰωσίαν,
¹⁰and Hezekiah begot Manasseh, and Manasseh begot Amon, 4 and Amon begot Josiah,
Mt 1:11 Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας
Βαβυλῶνος.
¹¹and Josiah begot Jeconiah and his brothers at the time of the exile to Babylon.
Mt 1:12 Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ
ἐγέννησεν τὸν Ζοροβαβέλ,
¹²After the exile to Babylon: Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel,
Mt 1:13 Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακίμ, Ἐλιακὶμ δὲ
ἐγέννησεν τὸν Ἀζώρ,
¹³and Zerubbabel begot Abiud, and Abiud begot Eliakim, and Eliakim begot Azor,
Mt 1:14 Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχίμ, Ἀχὶμ δὲ ἐγέννησεν τὸν
Ἐλιούδ,
¹⁴and Azor begot Zadok, and Zadok begot Akim, and Akim begot Eliud,
Mt 1:15 Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ
ἐγέννησεν τὸν Ἰακώβ,
¹⁵and Eliud begot Eleazar, and Eleazar begot Matthan, and Matthan begot Jacob,
Mt 1:16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος
Χριστός.
¹⁶and Jacob begot Joseph, the husband 5 of Mary, of whom6 was born Jesus, the one called the
Christ.
Mt 1:17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυὶδ ἕως τῆς
μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ
Χριστοῦ γενεαὶ δεκατέσσαρες.
¹⁷Thus there were fourteen generations in all from Abraham to David, fourteen from David to
the exile to Babylon, and fourteen from the exile to the Anointed One. 7
4
1:10 txt αμων αμων E K L U W Σ ƒ¹³ 2 28 118 180 565 579 597 788 1006 1009 1010 1216 1230 1241 1242 1243 1365
1424*,c 1505 1646 2148 Lect it(a) vg(mss) syrc,s,p,h,pal copmae slav (Ps-Eustath); Aug TR RP ‖ αμμων αμμων 700 892
1195 ℓ211 itaur,f ‖ αμμωμ αμμωμ 124 ‖ αμνων αμως B* ‖ αμως αμω Π ‖ αμως αμως ℵ Bc C (DLuke) M Γ Δ*,c Θ ƒ¹ 33 157
1071 1079 1292 1546 ℓ68 (ℓ184) ℓ253 ℓ672 ℓ673 ℓ813 ℓ1223 ℓ1627 itc,(dLuke),ff1,g1,k,q vgmss (syrhmg) copsa,fay arm eth geo
Epiph; Ambrose SBL TH NA28 {B} ‖ lac A D F G H N P Y Z Φ 0233 13 69. In the LXX of 1 Chron. 3:14, most
manuscripts read αμων, but A Bc read αμως, and B* and one minuscule read αμνων. Further, in 2 Kings 21:18, 19,
23-25 and 2 Chronicles 33:20-25, several Greek manuscripts read αμως. It is admitted by almost all that αμως is an
error, whether by LXX scribes, Matthew, or another scribe.
5
1:16a See the endnote at the end of this document comparing this genealogy to Luke's genealogy.
6
1:16b τον ανδρα μαριας εξ ης εγεννηθη ιησους ο λεγομενος χριστος is the reading of ¹ ℵ B C E L P W (Δ omit τον)
Σvid (ƒ¹ omit ησους) 28 33 157 180 205 565 579vid 597 700 892 1006 1010 1071 1241 1243 1292 1424 1505 Lect
itaur,f,ff1 vg syrp,h,pal copsa (arm) (eth) geo TR RP SBL TH NA28 {A} ‖ lac A D F G H N Y Φ 13 69. Other witnesses, Θ ƒ¹³
ℓ547 and some Italic, Syriac and Coptic versions add various words and phrases in order to clarify the ambiguity of
whether Matthew was saying that Jesus was begotten of Joseph, or of Mary. But the original wording can be
properly understood as meaning born of Mary. It should also be mentioned that two Hebrew Matthew
manuscripts have been found by Jewish textual scholar Nehemia Gordon which say here that this genealogy is of the
"father" of Mary.
7 1:17 Matthew skips after Josiah, Jehoiakim and Jehoiachin (2 Kings 23:34 - 24:6). And his last set of generations
are only 13, not 14. So this arrangement must be a teaching or memorization aid. Another interesting thing is
that fourteen plus fourteen plus fourteen equals six groups of seven generations, 42 in all (6 sevens). In Hebrew, in
the Old Testament, a group of seven of something is called a week of something. There were six weeks of
generations prior to the Messiah, and the Messiah ushered in the seventh week, the Sabbath week of generations.
The Messiah brought in another rest from creation. As God took six days to create the First Adam, and then he
ceased, so God also took six weeks of generations to create the Second Adam, and then he ceased.
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The Birth of Jesus

Mt 1:18 Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις8 οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας
τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.
¹⁸This is how the birth of Jesus Christ came about. His mother Mary was pledged 9 to be
married to Joseph, but before they consummated, she was found to be pregnant, from the Holy
Spirit.
Mt 1:19 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ
ἀπολῦσαι αὐτήν.
¹⁹But her husband Joseph, being a righteous man, did not want to disgrace10 her, and planned
to divorce her secretly.
Mt 1:20 ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος κυρίου κατ’ ὄναρ ἐφάνη αὐτῷ λέγων,
Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν
ἐκ πνεύματός ἐστιν ἁγίου·
²⁰But while he was mulling these things over, an angel of the Lord appeared to him by means
of a dream, and said, "Joseph son of David, do not be afraid to take Mary home as your wife, for
what is conceived in her is by the Holy Spirit.
Mt 1:21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ
ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.
²¹She will give birth to a son, and you are to call his name Jesus, because he will save his
people from their sins."11
Mt 1:22 Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου12 διὰ τοῦ προφήτου
λέγοντος,
²²All this took place in order that what was said by the Lord through the prophet would be
fulfilled, which says:
Mt 1:23 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ
Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον Μεθ’ ἡμῶν ὁ θεός.
²³"Behold, the virgin shall be pregnant, and shall bear a son, and they shall call his name
Immanuel,"13 which when translated is, "God with us."
Mt 1:24 ἐγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου
καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·
²⁴And when Joseph awoke from his sleep, he did what the angel of the Lord had commanded
him, and he took his bride home.
Mt 1:25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν.
²⁵But he did not know her 14 until she gave birth to her firstborn son.15 And he called his name
Jesus.
8
1:18a txt γενεσις ¹ ℵ B (C W γενεσεις) (P 2 γενησις) S Z Δ Θ Σ ƒ¹ 579 ℓ2211 arm Eus Ps-Athan SBL TH NA28 {B} ‖
γεννησις E K L Π ƒ¹³ 28 33 157 180 205 565 597 700 892 1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1292 1365
1424 1505 1546 1646 2148 2174 Lect ita,aur,b,c,d,f,ff¹,g¹,k,q vg IrGr Or Diddub Epiph Chrys Theodotus-Ancyra Nestorius;
Chromat Jer Aug TR RP ‖ lac A D F G H N Y Φ 13 69.
9
1:18b μνηστευθεισης ¹ ℵ B C* Z ƒ¹ 700 SBL TH NA28 {\} ‖ μνηστευθεισης γαρ Cc E K L M P S U W Δ Θ Π Σ Ω 2 28 33
118 124 157 346 565 579 788 1071 1424 TR RP ‖ lac A D F G H N O Y Φ 0233 13 69.
10
1:19 txt δειγματισαι ¹ ℵ¹ B Z SBL TH NA28 {\} ‖ παραδειγματισαι ℵ*,² C E L P W Σ Eus TR RP ‖ lac A D N O Φ
0233.
11
1:21 The Greek name, Ἰησοῦς (Iēsoȗs), came from the Hebrewַ‫( יֵׁשּוע‬yēšûʿa)"Yayshua," which was a later form
of the Hebrew name of Joshua, ‫( יְ ֹהוׁשּוע‬yəhōšȗʿa) "Y'hoshua," which in turn was a later form of Yəhoshua. Yeshua
means "salvation."
12
1:22 txt κυριου ℵ B C D W Z Σ 071 SBL TH NA28 {\} ‖ του κυριου E L Eus TR RP ‖ lac A N O P Φ 0233.
13
1:23 Isaiah 7:14
14
1:25a "Did not know her" is a euphemism meaning, "he did not have sex with her."
15
1:25b txt τον υιον αυτης τον πρωτοτοκον C Dc (D* L itd,q omit αυτης) E K M N W Δ Π Σ 087 28 118 124 157 180 205
346 565 579 597 700 828 892 1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1243 1292 1365 1505 (1546 υιον
αυτοις) 1582c 1646 2148 2174 Lect itaur,f,ff¹ vg syrp,h,palmss arm eth Diatess Cyril-Jerusalem Did Diddub Epiphan Chrys
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Chapter 2
The Visit of the Magi
Mt 2:1 Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως,
ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα
¹Now after Jesus had been born in Bethlehem of Judea, in the days of King Herod, behold,
Magi16 from out of the east showed up in Jerusalem,
Mt 2:2 λέγοντες, Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν
τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.
²saying, "Where is the one born king of the Jews? For we saw his star in the east and have
come to worship him."
Mt 2:3 ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα Ἱεροσόλυμα μετ’ αὐτοῦ,
³Upon hearing this, King Herod was disturbed, and all Jerusalem with him.
Mt 2:4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ’ αὐτῶν
ποῦ ὁ Χριστὸς γεννᾶται.
⁴And having assembled all the chief priests and Torah scholars of the people, he inquired of
them as to where the Messiah was to be born.
Mt 2:5 οἱ δὲ εἶπαν αὐτῷ, Ἐν Βηθλέεμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου·
⁵And they told him, "In Bethlehem in Judea, for this is what has been written through the
prophet:
Mt 2:6 Καὶ σύ, Βηθλέεμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ
ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
⁶" 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah;
for out of you will come a ruler who will be the shepherd of my people Israel.'17"
Mt 2:7 Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ
φαινομένου ἀστέρος,
⁷Then Herod called the Magi secretly and ascertained from them what time the star had
appeared.
Mt 2:8 καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν, Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου·
ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ.
⁸And he sent them to Bethlehem and said, "Go and search diligently for the child. And when
you have found him, bring word back to me, so I may come and worship him also."
Mt 2:9 οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν, καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ
προῆγεν αὐτοὺς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον.
⁹After they had heard the king, they went on their way, and lo, the star, the one they had seen
in the east, kept moving on in front of them, until it arrived and stopped above where the child
was.
Mt 2:10 ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα.
¹⁰When they saw the star, they rejoiced with a surpassingly great joy.
Proclus; Jer Aug ΤR RP ‖ υιον ℵ B Z 071vid 1 33 788 (1182 copsa υιον αυτης) 1192 1582* itb,c,g¹,k syrs,c,palmss copmeg geo
Ambrose Chrom SBL TH NA28 {A} ‖ lac A F G H P Y Θ Φ 0233 13 69 1424. Adding the words τον before the word υιον,
"son," and "her firstborn son," as all manuscripts have in Luke 2:7, would help clarify that sexual intercourse,
brought up here, did not take place before Mary's firstborn. Yet, adding “firstborn son” still does not make it clear
that she had not already had a daughter. It is much easier to explain why the words "her firstborn son" might
have been added, than to explain why they might have been deleted. The story, regardless, still makes clear that
Jesus was her firstborn, and that Mary was a virgin prior to the time of Jesus being born.
16
2:1 Plural of Magus, one trained in astrology and dream interpretation, probably in a tradition based on
Zoroastrianism, founded by the Persian prophet Zarathustra or Zoroaster.
17
2:6 Micah 5:2
-7-
Mt 2:11 καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ
πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ
δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν.
¹¹And upon coming to the house, they saw the child with his mother Mary, and they fell
prostrate and worshipped him. Then they opened their treasures, and presented him with gifts
of gold, and of incense and of myrrh.
Mt 2:12 καὶ χρηματισθέντες κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην, δι’ ἄλλης ὁδοῦ
ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.
¹²And having been warned in a dream not to return to Herod, they went back to their country
by another route.
The Escape to Egypt

Mt 2:13 Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος κυρίου φαίνεται κατ’ ὄναρ τῷ Ἰωσὴφ λέγων,
Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως
ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό.
¹³And when they had gone, behold, an angel of the Lord appears in a dream to Joseph, saying,
"Get up, take the child and his mother, and flee into Egypt, and be there until I tell you, for
Herod intends to search for the child to destroy him."
Mt 2:14 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς
Αἴγυπτον,
¹⁴So he got up, took the child and his mother during the night, and escaped into Egypt,
Mt 2:15 καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ
προφήτου λέγοντος, Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου.
¹⁵and was there until the death of Herod, in order that the thing spoken by the Lord through
the prophet would be fulfilled, which says: "Out of Egypt I called my son." 18
Mt 2:16 Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας
ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ
κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων.
¹⁶When Herod realized that he had been fooled by the Magi, he was extremely enraged, and
sent orders and did away with all the male children19 in Bethlehem and all its environs who were
two years old or under, in accordance with the time he had ascertained from the Magi.
Mt 2:17 τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος,
¹⁷Then what was said through20 the prophet Jeremiah was fulfilled, which says:
Mt 2:18 Φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα
αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν.
¹⁸"A voice heard in Ramah, a weeping21 and loud wailing, Rachel weeping for her children
and refusing to be comforted, because they are no more." 22
The Return to Nazareth

Mt 2:19 Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ’ ὄναρ τῷ Ἰωσὴφ ἐν
Αἰγύπτῳ
¹⁹And after Herod died, behold, an angel of the Lord appears by a dream to Joseph in Egypt,
18
2:15 Hosea 11:1
19
2:16 Greek: παῖδας - paȋdas. It is the masculine form of the word. If Matthew had intended to include girls, he
could have added the feminine form, παιδίσκας (paidískas), like Luke did in Luke 12:45; Diatessaron 19:26.
20
2:17 txt δια ℵ B C W Z 0250 it vg copsa SBL TH NA28 {\} ‖ υπο κυριου δια D itaur ‖ υπο E L Σ 0233 TR RP ‖ "in the
hand of" syr ‖ lac A N O P Φ
21
2:18a txt κλαυθμος ℵ B Z 0250 ita,aur,b,f,ff¹,g¹,k,l,q vg syrp,pal copsa,mae Justin Macarius/Symeon Hesychius; Hilary Jer
Aug SBL TH NA28 {B} ‖ θρηνος και κλαυθμος C D E L W Σ 0233 (itd) syrc,s,h arm eth geo (Diatessarm) Proclus Or TR
RP ‖ lac A N O P Φ. The LXX at Jer 38:15: Φωνὴ ἐν Ραμα ἠκούσθη θρήνου καὶ κλαυθμοῦ καὶ ὀδυρμοῦ· Ραχηλ
ἀποκλαιομένη οὐκ ἤθελεν παύσασθαι ἐπὶ τοῖς υἱοῖς αὐτῆς, ὅτι οὐκ εἰσίν.
22
2:18b Jeremiah 31:15
-8-
Mt 2:20 λέγων, Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν
Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου.
²⁰saying, "Get up, take the child and his mother and go into the land of Israel, for those who
were seeking the child's life are dead."
Mt 2:21 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ.
²¹So he got up, took the child and his mother and entered the land of Israel.
Mt 2:22 ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς23 Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου
ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ’ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας,
²²But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was
afraid to go there. And having been warned in a dream, he withdrew to the district of Galilee,
Mt 2:23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν
προφητῶν ὅτι Ναζωραῖος κληθήσεται.
²³and went and lived in a town called Nazareth, so that what was spoken through the prophets
would be fulfilled, that he would be called a Nazarene. 24
Chapter 3
John the Baptizer Prepares the Way
Mt 3:1 Ἐν ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς
Ἰουδαίας
¹In25 those days John the Baptizer appears, preaching in the desert,
Mt 3:2 λέγων, Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
²saying,26 "Repent, for the kingdom of heaven has drawn near."
Mt 3:3 οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος, Φωνὴ βοῶντος ἐν τῇ
ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
³This is the one spoken of through27 Isaiah the prophet: "A voice calling in the wilderness,
'Prepare the way for the Lord, make the paths straight for him.28
Mt 3:4 Αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου καὶ ζώνην δερματίνην
περὶ τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες καὶ μέλι ἄγριον.
⁴This man29 John had clothing of camel's hair and a leather belt around his waist, and his food
was locusts and wild honey.
Mt 3:5 τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ
Ἰορδάνου,
⁵At that time Jerusalem and all Judea and the whole region of the Jordan went out to him.
Mt 3:6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ’ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας
αὐτῶν.
⁶And confessing their sins, they were baptized by him in the Jordan River. 30
23
2:22 της ℵ B N Σ Eus SBL TH NA28 {\} ‖ επι της C D E L W 0233 0250 TR RP ‖ lac ⁷⁰ A O P Z Φ
24
2:23 Greek: Ναζωραῖος - Nazōraios A Nazarene is someone from the town of Nazareth, just as a Houstonian is
someone from the city of Houston. A Nazarene is not to be confused with a Nazirite, which is someone who took a
time-limited vow not to cut his hair or to eat grapes or drink wine. We know Jesus was not a Nazirite, because he
drank wine. But what Old Testament prophecies was Matthew referring to? See the endnote at the end of this
document, which addresses this question at length.
25
3:1 ἐν D E L N Σ pm it syrs copbopt ‖ εν δε ℵ B C W 0233 pm lat syrp,h copsa,mae TR RP SBL TH NA28 {\} ‖ lac A O P Z Φ
0250
26
3:2 txt λεγων ℵ B itq cop eth Hilarius ‖ και λεγων C D E L N W Σ 0233 lat syr TR RP SBL TH NA28 [και] {\} ‖ lac A
OPZΦ
27
3:3a δια ℵ B C D W it vg copsa SBL TH NA28 {\} ‖ υπο E L N Σ 0233 TR RP ‖ lac A O P Z Φ
28
3:3 Isaiah 40:3
29
3:4 From the demonstrative use of αὐτός "What kind of man was it that came to you and told you these
things?" "He was a man dressed in hairs, with a leather belt around his waist." "It is Elijah." II Kings 1:7-9 A
garment of hair was a mark of a prophet, Zechariah 13:4. "What kind of man did you go out to see?" Matthew
11:7-14
-9-
Mt 3:7 Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ
εἶπεν αὐτοῖς, Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
⁷But when he saw many of the Pharisees and Sadducees coming to the baptism, 31 he said to
them, "You spawn of snakes! Who warned you to flee from the coming wrath?
Mt 3:8 ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας·
⁸Then produce fruit characteristic of repentance.
Mt 3:9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται
ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ.
⁹And do not think you can say to yourselves, 'We have Abraham as our father.' For I tell you
that out of these stones God can raise up children for Abraham.
Mt 3:10 ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν
καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
¹⁰And32 the ax is already set to the root of the trees. Every tree therefore not producing good
fruit is cut down and thrown into the fire.
Mt 3:11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός
μού ἐστιν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ
καὶ πυρί·
¹¹"I baptize you in water for repentance, but after me will come one who is more powerful than
I, whose sandals I am not worthy to remove. He will baptize you in the Holy Spirit and in
fire:33
Mt 3:12 οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον
αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
¹²his winnowing fork is in his hand, and he will clear out his threshing floor, gathering the
wheat into the barn, but the chaff he will burn up with fire unquenchable."
The Baptism of Jesus

Mt 3:13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ
βαπτισθῆναι ὑπ’ αὐτοῦ.
¹³At that time Jesus arrives at the Jordan, out of Galilee, to John, to be baptized by him.
Mt 3:14 ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων, Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ
ἔρχῃ πρός με;
¹⁴But John tried to deter him, saying, "I need to be baptized by you, and you are coming to
me?"
Mt 3:15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν,34 Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν
πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
¹⁵In reply, Jesus said to him, "Permit it now; it is proper for us to complete all righteousness
this way." Then John consented.
30
3:6 txt ιορδανη ποταμω ℵ B C* W Σ 0233 itq syr copsa arm eth Or SBL TH NA28 {\} ‖ ιορδανη C³ D E L lat copmae
TR RP ‖ lac A N O P Z Φ
31
3:7 txt βαπτισμα ℵ* B (syrp) copsa,mae geo Or Hil NA25 ‖ βαπτισμα αυτου ℵ¹ C D E L W Σ 0233 latt syrs,c,h TR RP
SBL TH NA28 {\} ‖ lac A N O P Z Φ
32
3:10 txt δε η ℵ B C DS 0233 it vg syrs,c,p cop Or Ir SBL TH NA28 {\} ‖ δε και η (Lk 3:9) E L Σ syrh TR RP ‖ lac ¹⁰¹ A
DNOPZΦ
33
3:11 txt πνευματι αγιω και πυρι ¹⁰¹vid ℵ B C K L M U W Δ Π Σ 0233 ƒ¹ ƒ¹³ 22 33 565 latt syrc,p,h copsa Origen Basil TR
AN SBL TH NA28 {\} ‖ πυρι και πνευματι αγιω syrs ‖ πνευματι αγιω E S V Ω 2 28 517 579 1424 itm syrpal BG RP ‖
illegible 13 ‖ lac A D F G H N P Y Ζ Θ Φ. Codex B has an umlaut. The addition of και πυρι may be a harmonization to
Luke.
34
3:15 txt ειπεν προς αυτον ⁶⁴ ℵ C E Ds L P W Σ 0233 syrh ΤR RP SBL TH NA28 {\} ‖ ειπεν προς αυτοις K ‖ ειπεν
αυτω ⁹⁶ B ƒ¹³ ‖ ειπεν 0250 copsams ‖ lac A D N Ζ Φ
- 10 -
Mt 3:16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν αὐτῷ οἱ
οὐρανοί, καὶ εἶδεν πνεῦμα35 θεοῦ36 καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον37 ἐπ’ αὐτόν·
¹⁶As soon as he was baptized, Jesus came up out of the water, and behold, heaven was opened
to him,38 and he saw the Holy Spirit of God coming down like a dove, coming onto him.
Mt 3:17 καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ
εὐδόκησα.
¹⁷And behold, a voice from heaven, saying, "This is my Son, whom I love; with whom I am
well pleased."
Chapter 4
The Temptation of Jesus
Mt 4:1 Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ
διαβόλου.
¹Then Jesus was led up into the desert by the Spirit, to be tempted by the devil.
Mt 4:2 καὶ νηστεύσας ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα ὕστερον ἐπείνασεν.
²And he fasted forty days and forty nights, and afterward he was hungry.
Mt 4:3 Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ, Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι
γένωνται.
³The tempter came and said to him,39 "If you are the Son of God, command that these stones
become loaves of bread."
Mt 4:4 ὁ δὲ ἀποκριθεὶς εἶπεν, Γέγραπται, Οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ’ ἐπὶ παντὶ
ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.
⁴But he in answer said, "It is written, 'Man40 shall not live on bread alone, but on every word 41
coming out of the mouth of God.'42"
Mt 4:5 Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἵστησιν αὐτὸν ἐπὶ τὸ
πτερύγιον τοῦ ἱεροῦ,
⁵Then the devil takes him into the holy city and had him stand 43 on the gable of the temple,
Mt 4:6 καὶ λέγει αὐτῷ, Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις
αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα
σου.
⁶and he says to him, "If you are the Son of God, throw yourself down. For it is written: 'He
will command his angels concerning you; and they will lift you up on their hands, so you will
not strike your foot against a stone.'44"
35
3:16a txt πνευμα ℵ B Ir SBL ‖ το πνευμα ¹⁰¹vid C E L P W Σ 0233 TR RP TH NA28 [το] {\} ‖ lac A D N Ζ Φ 0250
36
3:16b txt θεου ℵ B Ir SBL ‖ του θεου C E L P W Σ 0233 TR RP TH NA28 [του] {\} ‖ lac ¹⁰¹ A D N Ζ Φ 0250
37
3:16c ερχομενον ¹⁰¹ ℵ* B ita,aur,b,ff¹,g¹,h vg Irlat Hilary Jer Aug Ps-Vig SBL ‖ omit copsa ‖ και ερχομενον ℵ² C D E L P
W Σ 0233 itd,f,l vgcl syrc,s,p,h,(pal) arm eth geo Irgr (Ps-Hipp) (Eus) Basil CyrJ Chrys Proclus Spec TR RP TH NA28 [και]
{C} ‖ lac A N Ζ Φ 0250
38
3:16d txt ηνεωχθησαν αυτω ℵ¹ C E L P W Σ 0233 ita,aur,b,d,f,ff¹,g¹,h,l vg syrp,h,pal copmae arm eth geo Ir Ps-Hipp Eus
Basil Ps-Justin Chrys Chromat Jer Aug Spec TR RP TH NA28 [αυτω] {C} ‖ ηνεωχθησαν (Lk 3:21) ℵ* B vgmss syrs,c copsa
Irlat CyrJ Diddub Hilary Ps-Vig SBL ‖ lac ¹⁰¹ A D N Ζ Φ 0250
39
4:3 txt προσελθων ο πειραζων ειπεν αυτω ¹⁰¹ ℵ B W itaur,ff¹,l vg copmae SBL TH NA28 {\} ‖ προσηλθεν αυτω ο
πειραζων και ειπεν αυτω D it syrs,c,(p) ‖ προσελθων αυτω ο πειραζων ειπεν C E L P Σ 0233 itf(k) syrh copsa TR RP ‖
lac A N Ζ Φ 0250
40
4:4a txt ο ανθρωπος ℵ B C D E L P W Z Σ 0233 copsa SBL TH NA28 {\} ‖ ανθρωπος TR RP ‖ lac ¹⁰¹ A N Φ 0250. This
is an example of what you sometimes find when you list Greek witnesses only 8th century and earlier.
41 4:4b Upon every ῥήμα - hreema that proceeds from the mouth of God. In Hebraistic Greek, ῥήμα was used not
only for words or statements, but when combined with the Greek word πᾶν "pan" it means "every matter" or “every
teaching” or "every thing." See for example how some translations rendered Deuteronomy 8:3 as "everything that
comes from the mouth of God."
42
4:4c Deuteronomy 8:3
43
4:5 txt εστησεν ℵ B C D Z it vg syrs,c,p copsa SBL TH NA28 {\} ‖ ιστησιν E L P W Σ 0233 syrh TR RP ‖ lac A N Φ
- 11 -
Mt 4:7 ἔφη αὐτῷ ὁ Ἰησοῦς, Πάλιν γέγραπται, Οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.
⁷Jesus said to him, "It is also written: 'You shall not put Yahweh your God to a test.' 45"
Mt 4:8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας
τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν,
⁸Again, the devil led him to a very high mountain, and showed him all the kingdoms of the
world and their splendor,
Mt 4:9 καὶ ⸀εἶπεν46 αὐτῷ, Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
⁹and said to Jesus, "All these I will give to you, if you will fall down and worship me."
Mt 4:10 τότε λέγει αὐτῷ ὁ Ἰησοῦς, Ὕπαγε, Σατανᾶ· γέγραπται γάρ, Κύριον τὸν θεόν σου
προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
¹⁰Then Jesus said to him, "Go away, Satan! 47 For it is written: 'You shall worship Yahweh
your God, and him only shall you serve.'48"
Mt 4:11 Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
¹¹Then the devil left him alone, and lo, angels had come and were attending him.
Jesus Begins to Preach

Mt 4:12 Ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν.
¹²And when he heard that John had been arrested, he went away to Galilee.
Mt 4:13 καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν
ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ·
¹³And forsaking Nazareth, he went and lived in Capernaum, beside the sea, in the territory of
Zebulun and Naphtali,
Mt 4:14 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος,
¹⁴so that the thing spoken through Isaiah the prophet might be fulfilled, which says:
Mt 4:15 Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν
ἐθνῶν,
¹⁵"Land of Zebulun and land of Naphtali, the road by the sea, on the other end of the Jordan,
Galilee of the Gentiles—
Mt 4:16 ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ
θανάτου φῶς ἀνέτειλεν αὐτοῖς.
¹⁶the people sitting in darkness have seen a great light; and on those sitting in the land of the
shadow of death49 a light has dawned."50
Mt 4:17 Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν, Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία
τῶν οὐρανῶν.
¹⁷From that time on Jesus began to preach and to say, "Repent, for the kingdom of heaven is
near."
44
4:6 Psalm 91:11,12
45
4:7 Deuteronomy 6:16
46
4:9 txt ειπεν ℵ B C D Z SBL TH NA28 {\} ‖ λεγει E L P W Σ 0233 TR RP ‖ lac A N Φ
47
4:10a txt υπαγε ℵ B C*vid P W Σ 0233 itf,k vg syrp,pal copsams,mae geo Diatessarm Or Asteriusmss Ps-Ignat Tert Hilary
Chromat Jer Irlatvid SBL TH NA28 {A} ‖ vade retro (ita,aur,c,ff²,g¹) vgmss syrs Irarm vid ‖ υπαγε οπισω μου C² D E L Z
itb,d,h,l* syrc,h with* copsamss arm eth Diatesssyr Peter-Alex Aster Athan Chrys Nest (Ambrose) (Aug) Ps-Vig TR RP ‖ lac
A N Φ. The words υπαγε οπισω μου are what Jesus said to Peter in Matthew 16:23 and Mark 8:33.
48
4:10 Deuteronomy 6:13
49
4:16a Compare Isaiah 9:1 in the LXX: οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς λάμψει ἐφ’ ὑμᾶς, where the
"kai" is not present between "region" and "shadow." Compare also Luke 1:79: ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ
θανάτου καθημένοις. Compare also Psalm 22:4 in the LXX: ἐν μέσῳ σκιᾶς θανάτου; Job 12:22: ἐξήγαγεν δὲ εἰς φῶς
σκιὰν θανάτου.
50
4:16 Isaiah 9:1, 2
- 12 -
The Calling of Simon, Andrew, James, and John

Mt 4:18 Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν
λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν
θάλασσαν· ἦσαν γὰρ ἁλιεῖς.
¹⁸And walking beside the Sea of Galilee, he saw two brothers, Simon called Peter, and his
brother Andrew, casting a net into the sea, for they were fishers.
Mt 4:19 καὶ λέγει αὐτοῖς, Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων.
¹⁹And he says to them, "Come you two, follow me, and I will make you fishers of people."
Mt 4:20 οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ.
²⁰And they followed him immediately, leaving the nets.
Mt 4:21 Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ
Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ
δίκτυα αὐτῶν· καὶ ἐκάλεσεν αὐτούς.
²¹And going on from there, he saw another set of two brothers, James the son of Zebedee and
his brother John, in the boat with their father Zebedee, mending their nets, and he called them.
Mt 4:22 οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.
²²And they immediately followed him, leaving the boat and their father.
Jesus Heals the Sick

Mt 4:23 Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων
τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.
²³And he went around through all of Galilee, teaching in their synagogues, and proclaiming
the good news of the kingdom, and healing every disease and sickness among the people.
Mt 4:24 καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς
κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους καὶ 51 δαιμονιζομένους καὶ
σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς.
²⁴And news about him spread all over Syria, and they brought to him all who were ill with
various diseases and severe pain, and the demon-possessed, and epileptics and the paralyzed,
and he healed them.
Mt 4:25 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ
Ἱεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου.
²⁵And many crowds followed him, from Galilee and the Ten Cities, and from Jerusalem and
Judea, and beyond the Jordan.
Chapter 5
The Beatitudes
Mt 5:1 Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ
μαθηταὶ αὐτοῦ·
¹And seeing the crowds, he went up to the mountainside. And when he sat down his
disciples came to him,
Mt 5:2 Καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων,
²and opening his mouth, he began to teach them, saying:
Mt 5:3 Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
³"Blessed are the poor in spirit,52 for theirs is the kingdom of heaven.
51
4:24 txt και δαιμονιζομενους ℵ C² D E L W Σ latt syrc,p,h copsa,mae TR RP NA28 [και] {\} ‖ δαιμονιζομενους B C*
Eus SBL TH ‖ lac A N P Z Φ 0233
52
5:3 The meaning of the expression poor in spirit is difficult to determine with certainty. Bauer says the sense is
probably those who are poor in their inner life, not having a Pharisaic confidence in their own spiritual adequacy. But
I think the meaning is that we should, even if we are materially rich, live as though we were poor. As the apostle
Paul says also in I Cor. 7:30-31: "those who buy, should live as though they did not possess, and those who use this
world, as though they did not make full use of it."
- 13 -
Mt 5:4 μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

⁴Blessed are those who mourn, for they will be comforted.
Mt 5:5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
⁵Blessed are the meek, for they will inherit the earth.
Mt 5:6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
⁶Blessed are they who hunger and thirst for righteousness, for they will be satisfied.
Mt 5:7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
⁷Blessed are the merciful, for they will be shown mercy.
Mt 5:8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
⁸Blessed are the pure in heart, for they will see God.
Mt 5:9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
⁹Blessed are the peacemakers, for they will be called offspring of God.53
Mt 5:10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
¹⁰Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of
heaven.
Mt 5:11 μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν54 καθ’
ὑμῶν ψευδόμενοι55 ἕνεκεν ἐμοῦ·
¹¹"Blessed are you when people insult you, persecute you and falsely say all kinds of evil
against you because of me.
Mt 5:12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν
τοὺς προφήτας τοὺς πρὸ ὑμῶν.
¹²Rejoice and be glad, because great is your reward in heaven, for in the same way they
persecuted the prophets before you."
Salt and Light

Mt 5:13 Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν
ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι56 ὑπὸ τῶν ἀνθρώπων.
¹³"You are the salt of the earth. But if the salt is blanded down, with what will it be made
salty? It is no longer potent enough for anything except to be thrown outside and trampled
underfoot of people.
Mt 5:14 Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη·
¹⁴"You are the light of the world. A city set on a hill cannot be hidden.
53
5:9 The Greek word here is υἱοι, "sons." The word children can sound like it emphasizes the immaturity of the
subjects. I also considered the word "offspring," because that would convey part of what is emphasized here.
What is emphasized by this passage is two-fold: the fact that offspring of a father bear resemblance in personality,
values, and quality of the "faith of their fathers," and two, that these sons are heirs of their father, heirs of a future
kingdom. The word "sons" is said to have been a legal term, and was gender inclusive. It included daughters.
Today, the word "son" legally means, according to Black's Law Dictionary, 6th Ed., "Male offspring. An immediate
male descendant. The word may be applied also to a distant male descendant. In a broad use, term may be
employed as designating any young male person, as a pupil, a ward, an adopted male child or dependent." This
current legal definition greatly limits the acceptability of this word. "Children" is defined as: Progeny, offspring of
parentage. Unborn or recently born human being. At common law one who had not attained the age of fourteen
years, though the meaning now varies in different statutes." This definition, which includes the idea of being
offspring, and is gender-inclusive as well, makes the word "children" perhaps the best choice. This is also the
word that Tyndale used, and the King James Version as well. Black's Law Dictionary, Copyright © 1990, West
Publishing Co., St. Paul, Minnesota, All Rights Reserved.
54
5:11a txt πονηρον ℵ B D lat syrs,c copsa eth Tert SBL TH NA28 {\} ‖ πονηρον ρημα C E W Σ itq syrp,h copmae Or TR
RP ‖ lac A N P Z Φ 0233 0250
55
5:11b txt ψευδομενοι ℵ B C E W Σ ita?,aur,f,ff¹,l,q vg syrc,p,h,pal copsa,mae arm eth geo Or½ Basil ApCon Greg-Nyss
Did Epiph Chrys Cyr Hesych Theodoret; Crom½ Jer Ruf Aug6/11 TR RP SBL TH [NA28] {C} ‖ omit D itb,d,g¹,h,k syrs Or½
Tert Hil Luc Ambrosiaster Ambrose Chrom½ Aug5/11 Spec ‖ lac A L N P Z Φ 0233 0250
56
5:13 βληθεν εξω ⁸⁶* ℵ B C syrh SBL TH NA28 {\} ‖ βληθεν εξω και ⁸⁶c ‖ βληθηναι εξω και D E W Σ latt TR RP ‖
lac A L N P Z Φ 0233 0250. There ends up not being any difference in English. The infinitive passive form of the
verb following, καταπατεῖσθαι, enables me to translate this the way I did.
- 14 -
Mt 5:15 οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλ’ ἐπὶ τὴν λυχνίαν, καὶ
λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ.
¹⁵Neither do they light a lamp to put it under a basket, but rather on the stand, so it enlightens
all those in the house.
Mt 5:16 οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ
ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
¹⁶In the same way, let your light shine in the view of people, such that they will see your good
works and give glory to your Father who is in heaven.
The Fulfillment of the Law

Mt 5:17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι
ἀλλὰ πληρῶσαι.
¹⁷"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish
them but to fulfill them.
Mt 5:18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ
παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται.
¹⁸For truly I say to you, until the sky and the earth pass away, not one iota, 57 not one serif,58
will by any means pass away from the Law until everything is carried out.
Mt 5:19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς
ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ’ ἂν ποιήσῃ καὶ διδάξῃ,
οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
¹⁹Therefore, whoever looses one of the least of these commandments, and teaches people the
same, will be called least in the kingdom of heaven, but whoever practices them and teaches them,
this one will be called great in the kingdom of heaven.
Mt 5:20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ
Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
²⁰For I tell you that unless your righteousness surpasses that of the Torah scholars and
Pharisees, you will by no means enter the kingdom of heaven.
Adversaries
Mt 5:21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις· ὃς δ’ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ
κρίσει.
²¹"You have heard that it was said to the people of long ago, 'Do not murder, 59 and anyone
who murders will be subject to judgment.'60
57
5:18a The Greek says ἰῶτα (iōta), which is the spelling out of the name of the ninth letter of the Greek alphabet.
It is the smallest letter of that alphabet, and even smaller when it is "subscript." When the iota is subscript, it is
placed under another vowel and in even smaller size, and the difference it makes is the part of speech of the word,
or the "case." But now, an objection may arise: "But the Law was given in Hebrew, not Greek." The spoken
names of the Greek letters "iota" and the Hebrew letter "yodh" sounded more similar then than they do now.
They even look similar in written form. And both are the smallest letters of their respective alphabets. Now
there was a very important Greek translation of the Hebrew Old Testament, called the Septuagint, which was widely
used by Jesus' time, whereas the Hebrew language was in danger of dying as a spoken language.
58
5:18b In the Hebrew language, sometimes the only difference between two different Hebrew letters is a "serif" or
a little horn attached, just a slight little appendage.
59
5:21a Exodus 20:13. This word φονεύω - phoneuw did not mean just murder, but homicide in general, including
by carelessness or negligence, and manslaughter. See for example Deuteronomy 19:6; Joshua 21:13. And the
word phoneuw did NOT include in its meaning the killing of non-human life. It was not used for the killing of
animals. Perhaps this verse would be better rendered, "Do not kill a human."
60
5:21b This is because the judgment, a trial, was necessary for the purpose of deciding whether the homicide was
justifiable or not. Not all homicide was punishable. The Law of Moses was full of discussion as to which killings
of a human being were punishable, and which were not. In the same way, later in verse 22, if you are angry with
your brother, you are subject to judgment. This is because not all anger is punishable; some anger is righteous.
Note that Jesus does not forbid anger here. He says that if you are angry, you are subject to a trial. Quite a
difference. The trial may find that your anger was justified. Paul said, "In your anger do not sin..." (Ephesians
4:26, Psalm 4:4)
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Mt 5:22 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δ’
ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ’ ἂν εἴπῃ, Μωρέ, ἔνοχος ἔσται
εἰς τὴν γέενναν τοῦ πυρός.
²²But I tell you that anyone who is angry with his brother61 will be subject to judgment.
And anyone who says to his brother, 'Raca, 62' is answerable to the council.63 But anyone who
says, 'You fool!' will be in danger of the fire of Gehenna. 64
Mt 5:23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου
ἔχει τι κατὰ σοῦ,
²³"Therefore, if you are offering your gift at the altar and there you remember that your brother
has something against you,
Mt 5:24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ
ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
²⁴leave your gift there in front of the altar, and first go be reconciled to your brother, and then
come and offer your gift.
61
5:22a txt τω αδελφω αυτου “with his brother” ⁶⁴ ℵ* B Ω 372 1292 1424mg 2174vid 2737 al. itaur vg ethms Or mssacc to
Tertvid Chromat Jer Aug¾ Greek mssacc, to Augustine SBL TH NA28 {B} ‖ τω αδελφω αυτου εικη “with his brother
Apollinarus;
without a cause” ℵ² D E K L M S U W Δ Θ Π Σ 0233 0287 ƒ¹ ƒ¹³ 2 28 33 157 180 205 565 579 597 700 892 1006 1010 1071
1079 1195 1216 1230 1241 1242 1243 1342 1365 1424txt 1505 1546 1646 2148 ita,b,c,d,f,ff¹,g¹,h,k,l,q vgmss syrc,s,p,h,pal
cop sa,mae,bo TH lat
arm eth geo slav Ir mss acc. to Origen Eus Basil Apostolic Constitutions mssacc. to Apollinaris Ps-Justin Chrys
Cyril Theodoret; Cypr Hilary Lucifer mss acc. to Jerome Aug¼ Spec TR RP ‖ lac ⁸⁶ A C F G H N P Y Z Φ 0250 22 69. Note,
Papyrus 64 is also called Papyrus 67, and it definitely does not include “without a cause.” This papyrus is one of
the oldest New Testament papyri we have, dated between the years 60 to 200. Jerome states that in the majority of
ancient manuscripts, ‘without a cause’ is not present. The fact that a majority of Greek mss in Jerome’s time did
not contain it, is far more significant than whether a majority of manuscripts today contain it. Opponents of the
UBS Greek text object to this omission, because they say that it forbids all anger, even righteous anger. Not so; it
only says that if you are angry, you are in danger of judgment. On the other hand, if the text reads "Do not be
angry with your brother without a cause," that is so easy to get around. Practically everyone who is angry with his
brother believes he has cause to be angry. The end result of adding “without a cause” is that there is no
meaningful prohibition, no truly solemn warning here. Plus, it misses the whole point of the phrase "will be
subject to judgment". The whole point of the judgment is to decide if there is a cause. It makes no sense to say
that if you are angry with your brother without a cause, you will be tried, to see if there is a cause. Often the
argument is made, that the UBS reading, the one without the phrase, "without a cause," makes Jesus look like a
sinner, since he was angry sometimes. Then what do the people who argue this, do with the phrase later in this
same verse, where the Majority Text says that someone who says "You fool," is in danger of the fire of Gehenna?
For Jesus did say to someone "You fool" in the Majority Text, in Matthew 23:17.
62
5:22b An Aramaic term of contempt
63
5:22c The council of elders at the town gate was a common scene in the life of an ancient Israelite. By the time
of Jesus, there were three sizes of council, or religious court, in Judea. A local religious court (Bet Din) was
composed of three judges, at least one a Rabbi. This council would hear disputes and accusations and try cases like
a court. For higher cases, however, such as involving offenses punishable by death, as in Deuteronomy 21:18-21
and 22:13-21, a court of twenty-three or more judges was required. Finally, the supreme Sanhedrin in Jerusalem
was composed of seventy men, plus the High Priest who presided over it. The seventy was made up of three kinds
of members: (1) high priests- the current high priest and former high priests; (2) the Elders: tribal and family
representatives of the lay aristocracy; and (3) and the Scribes, the experts in the law from the Torah. The
Sanhedrin's authority in civil matters was subject to the Romans' limits, but in Jewish religious matters, it had
complete authority, including a body of police and guards under its command, by which to enforce its rulings. The
Sanhedrin was abolished with the destruction of Jerusalem in A.D. 70. The scribes later codified its accumulated
conclusions, however, in the form of the written Mishnah.
64
5:29 Γέεννα From Gey-Hinnom, the name of a ravine south of Jerusalem, The Valley of the Son of Hinnom, which
was the trash heap or landfill for the city. The garbage was perpetually on fire; the fire never went out. See II
Chron. 28:3; II Kings 23:10; Jeremiah 7:31-32; Joshua 15:8, 18:16. According to Jewish popular belief, the Last
Judgment was to take place there. Thus in the New Testament Gehenna means a place of perpetual fire, further
described as a lake of burning sulfur, whose fire can never be put out, and in which a person never loses his being,
but forever loses his well-being— that is, is forever separated from God and thus anything good. At the present
time, anyone who dies while out of God's favor goes to Hades (see chapter 21:27-33), which is a temporary storage
hell. But later, at the end of Christ's kingdom on earth, Hades and everyone in it will be thrown permanently into
Gehenna (Revelation 20:5,10-15). This is called the Second Death. There is no remedy for the Second Death.
Jesus mentions Gehenna eleven times (nine times in my harmony / Diatessaron). James uses the word once, in 3:6.
- 16 -
Mt 5:25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ’ αὐτοῦ ἐν τῇ ὁδῷ, μήποτέ σε παραδῷ
ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ,65 καὶ εἰς φυλακὴν βληθήσῃ·
²⁵"Get on good terms with your legal adversary quickly, while you are with him on the way, or
your adversary may hand you over to the judge, and the judge hand you over to the officer, and
you be thrown in prison.
Mt 5:26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.
²⁶Truly I tell you, by no means will you come out of there until you have paid the last penny.
Adultery
Mt 5:27 Ἠκούσατε ὅτι ἐρρέθη, Οὐ μοιχεύσεις.
²⁷"You have heard that it was said,66 'Do not commit adultery.67
Mt 5:28 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν
αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
²⁸But I tell you that anyone who looks at a woman68 to lust for her has already committed
adultery with her in his heart.
Mt 5:29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· συμφέρει
γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν.
²⁹So if your right eye causes you to fall, rip it out and cast it away from you. For it is
expedient for you that one of your parts be destroyed and not your whole body be cast into
Gehenna.
Mt 5:30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ
σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
³⁰And if your right hand causes you to fall, cut it off and cast it away from you. For it is
expedient for you that one of your parts be destroyed and not your whole body go away into
Gehenna.69
Mt 5:31 Ἐρρέθη δέ, Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον.
³¹"And it has been said, 'Anyone who releases 70 his wife must give her a "release of interest
form".'71
Mt 5:32 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ
αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
³²But I tell you that anyone who releases his wife, except for grounds of fornication, 72 causes
her to commit adultery, and anyone who marries a released woman commits adultery.
65
5:25 txt τω υπηρετη ⁶⁴ ℵ B 0275 itk arm eth Cl SBL TH NA28 {\} ‖ σε παραδω τω υπηρετη E L W Σ 0233 lat
syrc,p,h cop TR RP ‖ σε
παραδωσει τω υπηρετη D ‖ lac ⁸⁶ A C N P Z Φ 0250. I question whether the versions (ancient
translations into other languages) that include σε παραδωσει are definite indicators that their Greek exemplars
contained the words, since those translators would probably have supplied the words "hand you over" just like
current English translations do which are based on the NA28 Greek text.
66
5:27a ερρεθη ⁶⁴ ℵ B* K S U W Σ ƒ¹ 2* 157 346-contra fam 700 BG RP SBL NA28 {\} ‖ ερρηθη B¹ D E V Γ Π 28 118 565
1424 TH ‖ ερρεθη τοις αρχαιοις L M Δ Θ 0233 ƒ¹³ 2c 33 579 lat syrc,h** Irlat Orlat Eus TR AN ‖ lac ⁸⁶ A C F G H N O P Q Y
Z Φ 0250 69
67
5:27b Exodus 20:13
68
5:28 That is, a woman not one's own wife.
69
5:30 txt εις γεενναν απελθη ℵ B syrc (lat copmae) SBL TH NA28 {\} ‖ βληθησει εις την γεεναν L ‖ βληθη εις γεενναν
(Mt 5:29) E W Σ 0233 0250 itf vgms syrh copsa arm TR RP ‖ omit v. 30 D itd syrs ‖ lac A C N P Z Φ
70
5:31a "Releasing" is the opposite of "cleaving" or "joining."
71
5:31b Deuteronomy 24:1; but note that in the same passage in Deuteronomy, in verse 4, it says that such a release
defiles her. This word ἀποστάσιον - apostásion, "release of interest form," was used to signify the relinquishment
of property. A quit-claim, if you will. In the culture of ancient Israel there was never any provision for a wife to
quit her property claim in her husband, since the wife was considered property of her husband, and never the other
way around. The apostle Paul in the New Testament, however, states in I Corinthians 7:4, "The wife has not
authority over her own body, but rather the husband: and likewise also the husband has not authority over his own
body, but rather the wife." This is a consequence of being "one flesh."
72
5:32 Greek, πορνεία – porneía. This word was used for generally any sexual intercourse that is not between a
married person and his or her spouse of the opposite sex. There was a different, more specific word for marital
- 17 -
Oaths
Mt 5:33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ
τοὺς ὅρκους σου.
³³"Again, you have heard that it was said to the people of long ago, 'Do not break your oath,73
but pay out to the Lord your oaths.'74
Mt 5:34 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
³⁴But I tell you not to promise with an oath at all: neither by heaven, because it is God's throne;
Mt 5:35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις
ἐστὶν τοῦ μεγάλου βασιλέως·
³⁵nor by the earth, for it is the footstool of his feet, nor by Jerusalem, because it is the city of the
Great King.
Mt 5:36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
³⁶Neither swear by your head, since you have not the power to make a single hair white or
black.
Mt 5:37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.
³⁷But let your word be 'Yes' for 'Yes,' 'No' for 'No,' and beyond these is from evil.
An Eye For an Eye

Mt 5:38 Ἠκούσατε ὅτι ἐρρέθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
³⁸"You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.'75
Mt 5:39 ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ’ ὅστις σε ῥαπίζει εἰς76 τὴν δεξιὰν
σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην·
³⁹But I tell you not to resist the evil. On the contrary, whoever strikes you on the right
cheek,77 turn to him the other also.
unfaithfulness in particular: μοιχεία - moicheía, and Jesus did not use it here. We know by the disciples' reaction in
verse 26 that Jesus was saying something more narrow and strict than what they had heard before. Some say that
perhaps Jesus was limiting divorce to that situation described in Deuteronomy 22:13-21, the situation Jesus'
stepfather Joseph found himself in when he realized (or so it appeared to him) that Mary was not a virgin, but
had "fornicated while still under her father's authority." Or, others suggest that Jesus didn't say this clause "if it is
not on the basis of fornication" at all. This exception phrase is not found in Mark and Luke, or any of Paul's rules
for the church (cf I Cor. 7:10,11); but only in Matthew, the last of the three gospels written (I now quote Bruce
Metzger) "thus representing Jesus as siding with the view of Shammai. The addition of this 'excepting clause,' as it
is called, reflects an attempt in the early church [of which Matthew was a part] to adjust the high ideal of Jesus'
interpretation of the indissolubility of marriage to suit the exigencies of those whose hearts, like men's hearts in the
days of Moses, were still hard! Such an adjustment of Jesus' teaching fell within the power to bind and loose given
to the apostles (of which Matthew was one)— that is, power to adapt laws and make exceptions (Matt. 16:19 and
18:18; Diatess. 14:45, 22:36) Two reasons, among others, why the Matthean form of Jesus' saying on divorce must
be regarded as a modification of this teaching are: (1) If it is original, then the report without the excepting clause in
Mark and Luke represents an advance made by the early church upon the standards set by Jesus— and this is not
likely to have happened; and (2) the excepting clause does not harmonize with the context in Matthew. If Jesus
sided with the Shammites, why should the disciples be amazed at the strictness of his teaching and exclaim, "If this
is the situation...it is not advisable to marry" [Matt. 19:10]? And in the context of Matt. 5:32 Jesus is replacing the
standard recognized by the Jews of his day with the perfect standard of God [Matt. 5:17-48; Diatess. 9:10-20]; but if
the exceptive clause is retained, his teaching is no higher than Shammai's." From The New Testament, Its
Background, Growth, and Content, Abingdon Press, p. 163, footnote
73
5:33a Or Do not make an oath not intending to keep it.
74
5:33b Numbers 30:2; Leviticus 5:4-6
75
5:38 Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21
76
5:39a ραπιζει εις ℵ* B W Σ SBL TH NA28 {\} ‖ ραπισει επι D E L copmae TR RP ‖ ραπισει εις Eus ‖ ραπιζει επι ℵ² ‖
lac A C N P Z Φ 0233 0250. The future inflection is often interchangeable with the subjunctive aorist, so the English
translation need not differ between these variants.
77
5:39b δεξιαν σιαγονα ℵ W Σ pm ita,f,(h) Orlat Cyr RP SBL TH ‖ σιαγονα σου D itd,k syrs,c Augcodd ‖ δεξιαν σου σιαγονα
E L pm TR ‖ δεξιαν σιαγονα σου B Eus NA28 [σου] {\} ‖ in dexteram maxillam tuam "on your right cheek" itaur,b,g¹ ‖ in
dextera maxilla tua "on your right cheek" itff¹,l vg ‖ lac A C N P Z Φ 0233 0250
- 18 -
Mt 5:40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον·
⁴⁰And the one wanting to sue and take your shirt, surrender to him your jacket as well.
Mt 5:41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ’ αὐτοῦ δύο.
⁴¹And whoever conscripts you for one mile, go with him two miles.
Mt 5:42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
⁴²Give to the one who asks you, and do not turn away from the one who wants to borrow from
you.
Love For Enemies

Mt 5:43 Ἠκούσατε ὅτι ἐρρέθη, Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.
⁴³"You have heard that it was said, 'Love your neighbor78 and hate your enemy.'
Mt 5:44 ἐγὼ δὲ λέγω ὑμῖν, Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς,
καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ
διωκόντων ὑμᾶς:
⁴⁴But I say to you: Love your enemies, bless those who curse you, do good to those who hate
you,79 and pray for those who insult you and are persecuting you, 80
Mt 5:45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει
ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
⁴⁵so that you be children of your Father who is in heaven. For he causes his sun to rise upon
the evil and the good, and rains upon the righteous and the unrighteous.
Mt 5:46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ
αὐτὸ ποιοῦσιν;
⁴⁶For if you love the ones who love you, what reward do you have? Do not even the revenue
agents do the same?
Mt 5:47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ
τὸ αὐτὸ ποιοῦσιν;
⁴⁷And if you greet your own kind81 only, what are you doing beyond the ordinary? Do not
even the Gentiles do the same?82
Mt 5:48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς83 ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
⁴⁸Be perfect, therefore, as your heavenly84 Father is perfect.
78
5:43 Leviticus 19:18
79
5:44a txt υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τοις μισουσιν υμας Dc (D* υμειν for 1st υμας) E
L W Σ 047 itd,f,h syrh,(pal) (syrp τον καταρωμενον) copmae¹ armmss ethpp,(TH) geo² (Chrys) (Lucifer) (Spec) TR RP ‖
υμων ευλογειτε τους καταρωμενους υμας geo¹ (Athenagoras) Clement Eus½ (Theodoret) Tert ‖ υμων καλως ποιειτε
τοις μισουσιν υμας ita,aur,b,ff¹,g¹,l vg armmss Eus½ Arsenius Ambrose Chromat Jer Aug ‖ υμων ℵ B itk syrc,s copsa,mae²
Theoph Irlatvid Or Adamant Cypr Faustus-Milevis SBL TH NA28 {A} ‖ lac A C N P Z Φ 0233 0250
80
5:44b txt και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας Dc (D* omit 1st υμας) E L (W omit 1st
και) Σ 047 it(a),(b),(d),f,(h) syr(p),h,(pal) arm ethTH geo² (Eus) Basil (Greg-Nyssa) (Nilus) Arsenius (Ambrose) (Chrom) TR
RP ‖ et orate pro persequentibus et calumniantibus vos itaur,ff¹,g¹,l ‖ και προσευχεσθε υπερ των επηρεαζοντων υμας geo¹
Theophilus (Clem) Or⅙ (Chrys) ‖ και προσευχεσθε υπερ των διωκοντων υμας ℵ B itk syrc,s copsa,mae² ethms,pp
(Athenagoras) Or5/6 (Adamantius) Tert Cypr Lucifer Jer⅔ Faustus-Milevis Aug (Spec) SBL TH NA28 {A} ‖ lac A C N P Z
Φ 0233 0250. The opposing theory is that this verse is harmonized to Luke's gospel.
81
5:47a txt αδελφους ℵ B D Z lat syrc,p copsa,mae¹+² eth TR SBL TH NA28 {\} ‖ φιλους E L W Σ itf,h syrh arm Basil RP
‖ lac A C N P Φ 0233 0250. The word ἀδελφός (adelphós), in the plural can mean one of the same mother, or one of
the same blood in a broader sense, like cousin or clansman, or broader yet, one of the same country or race; or one
of the same rank or club, like associate. Or it could mean simply "your friends, your neighbors, your
acquaintances." But the context here is the issue of enemies. To the natural man, other political nations and
races are enemies. Moses also had to remind the Israelites to be kind to aliens; had to remind them what it was
like to have themselves been aliens in Egypt.
82
5:47b txt εθνικοι το αυτο ℵ B D Z vg eth SBL TH NA28 ‖ εθνικοι ουτως syrc,h ‖ εθνικοι τουτο copsa Basil ‖ τελωναι
ουτως E L ith RP ‖ τελωναι ουτω TR ‖ τελωναι το αυτο W Σ syrp ‖ τελωναι και οι αμαρτωλοι το αυτο arm ‖ lac A C
N P Φ 0233 0250
83
5:48a txt ως ℵ B E L Z Σ Clem Or Eus Ath SBL TH NA28 {\} ‖ ωσπερ D W TR RP ‖ lac A C N P Φ 0233 0250
- 19 -
Chapter 6
Giving to the Needy
Mt 6:1 Προσέχετε τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι
αὐτοῖς· εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
¹"Be careful not to do your acts of tzedakah 85 in front of people, trying to be seen by them, for
in that case you have no reward with your Father in heaven.
Mt 6:2 Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν
ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν,
ἀπέχουσιν τὸν μισθὸν αὐτῶν.
²"So when you do your charitable giving, do not sound a trumpet before you as the hypocrites
do in the synagogues and in the lanes, so they may be esteemed by people. Truly I tell you,
they have their reward in full.
Mt 6:3 σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου,
³But you, when you do your giving to the needy, do not let your left hand know what your
right hand is doing,
Mt 6:4 ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ
ἀποδώσει σοι.
⁴so that your giving may be in secret. And your Father, who sees in secret, will86 reward
you.87
Prayer
Mt 6:5 Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ
ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν
λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.
⁵"And when you pray, do not be like the hypocrites, for they love to pray standing in the
synagogues and on the corners of the boulevards, so they will be seen by people. Truly I tell
you, they have their reward in full.
Mt 6:6 σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι
τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.
⁶But you when you pray, go into your inner room, and when you have shut your door, pray to
your Father who is in secret. Then your Father, who sees in secret, will reward you. 88
Mt 6:7 Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ
πολυλογίᾳ αὐτῶν εἰσακουσθήσονται.
⁷But when you pray, do not speak thoughtless repetition89 like the Gentiles do. For they
suppose that because of the greater number of their words they will be heard.
84
5:48b txt ο ουρανιος ℵ B Dc (E* ουρανιοις) L W Z Σ pm ita,ff¹,l vg syrh arm eth Clem Or Ath Basil Chr Cyp SBL TH
NA28 {\} ‖ ο εν τοις ουρανοις Ec pm itb,d,g¹,h,k syrc,p Tert Clem Lcif TR RP ‖ εν ουρανοις D* ‖ lac A C N P Φ 0233 0250
85
6:1 txt την δικαιοσυνην B D 0250 vg Hil TH ‖ δε την δικαιοσυνην ℵ*,¹b SBL NA28 [δε] ‖ την ελεημοσυνην E W
copmae¹ Chr TR RP ‖ δε την ελεημοσυνην L Z Σ syrp,h ‖ δε την δοσ(e)ιν ℵ¹a copsa ‖ την δοσιν syrc ‖ lac A C N P Φ 0233.
"Tzedakah" are acts of philanthropy, charity, righteousness..
86
6:4a txt αποδωσει ℵ B L Z 047 0250 lat syrs,c cop arm Or SBL TH NA28 {\} ‖ αυτος αποδωσει D E W Φ ith,q syrp,h
Basil TR RP ‖ αυτος αποδωση Σ ‖ lac A C N P 0233
87
6:4b txt σοι ℵ B D Z itaur,ff¹,k vg syrc copsa,mae,fay Diatesssyr Or Eus (ps-Clementines) Hil Ambrose Chr Aug SBL TH
NA28 {B} ‖ σοι εν τω φανερω E L W Σ Φ 047 0250 ita,b,f,g¹,h,l,q syrs,p,h,pal arm eth geo Diatessarm Basil (Apostol Const)
Nilus Chrys latmss acc to Aug Spec TR RP ‖ lac A C N P 0233
88
6:6 txt σοι ℵ B D Z itaur,d,ff¹,k vg syrc,s,palms copsa,mae Diatesssyr Or Eus (ps-Clementines) Hil Ambrose Chr Aug SBL
TH NA28 {B} ‖ σοι εν τω φανερω E L W Σ Φ ita,b,f,g¹,h,l,π,q syrp,h,palmss arm eth geo Diatessarm Chrys Cyr TR RP ‖ lac A
C N P 0233 0250
89
6:7 Greek, βατταλογεῖν (RP) - βαττολογεῖν (NA28). Following is what BDF §40 says about this word. All uses of
it except one are in Christian literature or dependent on Christian literature. Because of the doubling of the t
- 20 -
Mt 6:8 μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ ὁ πατὴρ ὑμῶν90 ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς
αἰτῆσαι αὐτόν.
⁸Do not be like them therefore. You see, your Father knows what you need before you ever
ask him.
Mt 6:9 Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου,
⁹"This, then, is how you should pray: "'Our Father in heaven, hallowed be your name.
Mt 6:10 ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.91
¹⁰Your kingdom come, your will be done on earth as it is in heaven.
Mt 6:11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
¹¹Give us today our daily bread.
Mt 6:12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·
¹²And forgive us our debts, as we also have forgiven 92 our debtors.
Mt 6:13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ὅτι σοῦ
ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοῦς αἰῶνας. Ἀμήν.
¹³And lead us not into temptation, but deliver us from evil. For yours is the kingdom, and the
power, and the glory, for ever. Amen."93
Mt 6:14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν
ὁ οὐράνιος·
¹⁴For if you forgive people their trespasses, your heavenly Father will also forgive you.
Mt 6:15 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
¹⁵But if you are not forgiving to people,94 neither will your Father forgive you your trespasses.
consonant, which is incorrect for Greek, we know this is a word imported or adapted in hybrid form from some
other language(s), most likely Semitic. According to Fredrich Blass, it is a combination of a Semitic word, ‫בטל‬,
Beth-Teth-Lamedh, for 'empty, inane, idle,' with λογεῖν appended. According to Delling, it is a remodeling of
βατταρίζειν - 'stammer,' in connection with – λογεῖν. Also, it looks similar to the Latin bat(t)ulus = μογιλάλος, that
is, speaking with difficulty or having an impediment in one's speech. And see also Corp. Gloss. Lat. II 32.17,
garrulus- βαττολάλος - fond of talking endlessly, prattling, given to prosy, rambling, or tedious loquacity. In the
only use of βαττολογεῖν in non-Christian literature, it had the idea of prattling foolishly. So I say that in the
context here, it means speaking mindlessly with the goal of quantity of words in mind, rather than thoughtful or
heartfelt speech. Therefore we should avoid possibly even short prayers, if the prayers are formulaic. And
consider what this says about 'speaking in tongues' when you don't even know the meaning of what you are saying.
“What therefore does this conclude? I will pray with the spirit, and I will also pray with the mind." I Cor. 14:15
“When you pray, let not your mind be unfruitful, but still pray with your spirit.” I Cor. 14:14. If your mind is idle
when you are praying, it is ‫ בטל‬prayer.
90
6:8 txt ο πατηρ υμων ℵ* D E L W Z Σ Φ 0170vid ƒ¹³ ita,aur,b,f,ff¹,g¹,h,k,l,π,q vg syrs,p,pal copfay arm geo Diatesssyr Or½
Basil½ Ambrosiaster Ambrose Chrom Jer Aug TR RP SBL TH NA28 {A} ‖ ο πατηρ ημων ƒ¹ 205 ‖ ο θεος ο πατηρ υμων ℵ¹
Β copsa,mae¹ ‖ ο πατηρ υμων ο ουρανιος 047 28 1424 1505 syrh eth geoB (Or½) Basil½ ‖ omit copmae² ‖ lac A C N P 0233
0250
91
6:10 txt γης ℵ Β W Z Σ Φ SBL TH NA28 {\} ‖ της γης D E L TR RP ‖ lac A C N P 0233 0250
92
6:12 txt αφηκαμεν ℵ* Β Z vgst syrp,h SBL TH NA28 {\} ‖ αφιομεν D E W Σ cop? ‖ αφιωμεν L ‖ αφιεμεν ℵ¹ Φ itf,k
cop? Didache TR RP ‖ lac A C N P 0233 0250
93
6:13 txt πονηρου οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας αμην E L W Σ Φ 0233 itf,g¹,k,q
syrh,pal arm eth geo TR RP ‖ ονηρου οτι σου εστιν η δυναμις και η δοξα εις τους αιωνας αμην copsa,fay Didache ‖
πονηρου αμην vgcl Jer⅙ ‖ πονηρου ℵ B D Z 0170 ita,aur,b,ff¹,h,l vg copmae¹+² Diatesssyr Or Cyril-Jerdub Greg-Nyssa Cyril;
Tert Cypr Ambrose Chrom Jer⅚ Aug Ostrakon ActaThomae SBL TH NA28 {A} ‖ lac A C N P 0250 syrs. The UBS
textual commentary says that the words “For yours is the kingdom, and the power, and the glory for ever. Amen.”
were added probably for the sake of liturgy, adapted from 1 Chronicles 29:11-13. There are several other variants:
some witnesses without "the kingdom and;" some without "the power and;" and the Old Latin k reads only "for
yours is the power for ever and ever." Some Greek manuscripts expand "for ever" to "for ever and ever," and
several late manuscripts, 157, 225, and 418, add a Trinitarian ascription, "for yours is the kingdom and the power
and the glory of the Father and of the Son and of the Holy Spirit for ever. Amen." There is no previous instance
in Scripture of the exact words "for thine is the kingdom, and the power, and the glory, for ever. Amen." Some
claim these exact words are found in Hebrew in the Cabala and the Golden Dawn. And that therefore, they are part
of some Wicca initiation rites. But Jesus may have modeled these words loosely after King David's blessing of
Yahweh, on the occasion of the dedication of the beginning of the building of the temple, in I Chronicles 29:11-13.
94
6:15 txt ανθρωποις ℵ D ita,aur,ff¹,g¹,h,k,l vg syrp copmae¹ Diatess Chromlem Aug SBL NA28 {C} ‖ ανθρωποις τα
παραπτωματα αυτων B E L W Σ Φ 0233 it(b),f,q vgmss syrc,h,pal copsa,mae² arm eth geo Basil; Chromcom TR RP TH ‖ lac
A C N P 0250.
- 21 -
Fasting
Mt 6:16 Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ
πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν
μισθὸν αὐτῶν.
¹⁶"And when you fast, do not become of somber countenance like the hypocrites do, for they
disfigure their faces so that they will appear to people as fasting. Truly I tell you, they have
their reward in full.
Mt 6:17 σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι,
¹⁷But you when you fast, anoint your head and wash your face,
Mt 6:18 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ
πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι.
¹⁸so that you do not appear to people as fasting, but rather to your Father, who is in secret.
And your Father, who sees in secret, will reward you.
Treasures in Heaven
Mt 6:19 Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου
κλέπται διορύσσουσιν καὶ κλέπτουσιν·
¹⁹"Do not accumulate for yourselves treasures on earth, where moth and corrosion95 eat away,
and thieves break through and steal.
Mt 6:20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ
ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν·
²⁰But accumulate for yourselves treasures in heaven, where neither moth nor corrosion eat
away, and thieves do not break through and steal.
Mt 6:21 ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.96
²¹For where your treasure is, there your heart will be also.
Mt 6:22 Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ
σῶμά σου φωτεινὸν ἔσται·
²²"The eye is the lamp of the body. So if your eye is open and generous, 97 your whole body
will be bright.
Mt 6:23 ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ
ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον.
²³But if your eye is suspicious and stingy, 98 your whole body will be dark. If then darkness is
the light in you, how great the darkness!
Mt 6:24 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει,
ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
²⁴"No one can serve two masters. Either you will hate the one and love the other, or be
devoted to the one and despise the other. You cannot serve both God and Mammon.99
95
6:19 βρῶσις, "the devourer," which in the Greek Old Testament was used for the locust. However, the same
word has also been used for the corrosion process of metals. There does seem to be some allusion here to Malachi
3:10, 11. If that were the case, an alternative translation would speak more of agricultural wealth, as follows: "Do
not accumulate for yourselves stores on earth, where moth and locust eat away..." James 5:2-3 speaks of both;
moths eating at clothing wealth, and corrosion eating at metal weath.
96
6:21 The pronouns in the Byzantine text are plural.
97
6:22 Greek, haplous, which means literally, single. But it is from a Semitic idiom, not to be translated literally.
Compare Proverbs 11:25 in the Septuagint, where haplous means "generous."
98
6:23 Literally, "if your eye is evil." From the Hebrew, ‫ ָרעָה עי ִן‬- rāʿāh ʿayin; see endnote for a full discussion of
this concept.
99
6:24 A common Aramaic word for wealth and property, which meant literally, a fortress to rely on. The sin of
serving Mammon involves thinking that there is security in wealth and property, and with that mentality to store up
wealth for the future, as the Rich Fool did in Luke chapter 12. Jesus taught us not to worry even about food or
clothes. He also said to pray: "Give us this day our DAILY bread." That means that to work so that you have more
than enough stores for just one day at a time, that is serving mammon. The apostle Paul said that with food and
clothes we should be content. Worldly wealth is very insecure, especially the theoretical kinds such as stocks,
- 22 -
Do Not Worry
Mt 6:25 Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε, μηδὲ τῷ σώματι
ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος;
²⁵"Considering this, I tell you, do not worry for your life, what you will eat or what you will
drink,100 or for your body, what you will put on. Does not life mean more than food, and the
body more than clothes?
Mt 6:26 ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ
συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον
διαφέρετε αὐτῶν;
²⁶Look at the birds of the sky, that they neither sow nor reap nor gather into barns, yet your
heavenly Father feeds them. Do you not matter more than they?
Mt 6:27 τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα;
²⁷And who of you by worrying is able to add onto his life span one foot?101
Mt 6:28 καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ
κοπιῶσιν οὐδὲ νήθουσιν·
²⁸"And about dress, why do you worry? Consider the lilies of the field, how they grow.
They neither labor nor weave.
Mt 6:29 λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων.
²⁹Yet I tell you, not even Solomon in all his splendor was dressed like one of these.
Mt 6:30 εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς
οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι;
³⁰Now if God so dresses the grass of the field, which is here today and tomorrow thrown into
the stove, how much more would he rather dress you, O you of little faith?
Mt 6:31 μὴ οὖν μεριμνήσητε λέγοντες, Τί φάγωμεν; ἤ, Τί πίωμεν; ἤ, Τί περιβαλώμεθα;
³¹Therefore do not worry, saying, 'What would we eat?' or 'What would we drink?' or 'What
would we wear?'
Mt 6:32 πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε
τούτων ἁπάντων.
³²For the Gentiles are pursuing all those things, and your heavenly Father knows that you need
all those things.
Mt 6:33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα
προστεθήσεται ὑμῖν.
³³But pursue first rather the kingdom of God and his righteousness, 102 and all those things will
be included for you as well.
bonds, Federal Reserve Notes, negotiable instruments. And stored up food reserves are perishable and subject to
vermin. But if we store up treasure in heaven, where there are no thieves, rust, or moths, or taxes, that is real
security, real estate. There is a secure inheritance that is non-negotiable. If you do not think this is what
Mammon means, then look at the context before and after: it is all against storing up more food and clothes than
you need for one day. Your retirement is in heaven. You cannot serve both God and Financial Security.
100
6:25 txt η τι πιητε B W Φ itaur,f,g¹,h,q copsamss,mae¹ armmss geo¹,B Or Basil½ Evagrius Nilus Marcus-Eremita Jermss
Spec TH NA28 [η τι πιητε] {C} ‖ και τι πιητε E L N Σ 0233 syrp,h geoA Basil½ Aug⅓ TR RP ‖ omit ℵ ita,b,ff¹,k,l vg syrc,pal
copsamss,mae² armmss Diatesssyr Ath Chrys Cyr Hil Jer Aug⅔ SBL ‖ lac A C D P Z 0250. The preposition και can be
translated as "or" in lists like this, especially since it is followed by μηδε. The omission may be a harmonization to
Luke 12:22.
101
6:27 Literally, one cubit. There was an expression in classical Greek, πήχυιον ἐπὶ χρόνον = "only one cubit of
time." It is legitimate therefore to translate this as "a single hour to his life."
102
6:33 txt βασιλειαν του θεου και την δικαιοσυνην E L N W Σ Φ 0233 ita,aur,b,f,ff¹,g¹,h vgcl,ww syrc,p,h,pal copmae¹ arm
eth(pp) geo¹,A Serapion Basil (Did½) Evagrius Chrys1/12 Marcus-Eremita Cyr Theod John-Dam (Hil) Chr Aug2/7 TR RP
TH NA28 [του θεου] {C} ‖ βασιλειαν των ουρανων και την δικαιοσυνην Cl ‖ βασιλειαν και την δικαιοσυνην ℵ itk,l vgst
copmae² Eus Cyp Aug5/7 Macarius/Symeon Spec SBL ‖ βασιλειαν αυτου και την δικαιοσυνην copsa ‖ δικαιοσυνην και
την βασιλειαν B ‖ βασιλειαν του θεου geoB Diatesssyr Chrys4/12 Jer ‖ βασιλειαν των ουρανων Justin Chrys7/12 ‖ lac A C
D P Z 0250
- 23 -
Mt 6:34 μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς·103 ἀρκετὸν τῇ
ἡμέρᾳ ἡ κακία αὐτῆς.
³⁴"Do not worry, then, for the next day, because the next day will have worries of itself.
Today's trouble is enough for the day.104
Chapter 7
Correcting Others
Mt 7:1 Μὴ κρίνετε, ἵνα μὴ κριθῆτε·
¹"Do not judge, so that you will not be judged.
Mt 7:2 ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν.
²For with what judgment you are judging, you will be judged, and with what measure you are
measuring out, it will be measured105 to you.
Mt 7:3 τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ
δοκὸν οὐ κατανοεῖς;
³"Why do you look at the speck in your brother's eye, but the log in your own eye you do not
consider?
Mt 7:4 ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, Ἄφες ἐκβάλω τὸ κάρφος ἐκ106 τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ
ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ;
⁴Or how will you say to your brother, 'Let me pluck the speck out of your eye,' and behold, in
your own eye is a log?
Mt 7:5 ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ, καὶ τότε διαβλέψεις
ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου.
⁵You hypocrite, first take the log out of your eye, and then you will see clearly to pluck the
speck out of your brother's eye.
Mt 7:6 Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν
χοίρων, μήποτε καταπατήσουσιν107 αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς.
⁶"Do not give to curs what is sacred, and do not toss your pearls before swine, lest they
trample them with their feet, and turn and tear you to pieces.
Ask, Seek, Knock

Mt 7:7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
⁷"Keep asking, and it will be given to you; keep seeking, and you will find; keep knocking, and
it will be opened to you.
Mt 7:8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται.
⁸For everyone who keeps asking receives, and the one who keeps seeking finds, and to the one
who keeps knocking, it will be opened.
103
6:34a txt μεριμνησει αυτης B* L SBL ‖ μεριμνησει εαυτης ℵ B² W pm itb vg eth Hil Aug TH NA28 {\} ‖ μεριμνησει
τα εαυτης E N Σ Φ 0233 pm syrh TR RP ‖ μεριμνησει αυριον τα περι (ε)αυτης Δ copsa ‖ lac A C D P Z 0250. The word
αυτης with a rough breathing can be a contraction of εαυτης, so one cannot determine in the ancient majuscules
which was meant with 100% certainty. If the reading αυτης in B* L Δ is such a case of the contraction, then there is
no difference in meaning.
104
6:34b There is no verb in the Greek text of this last sentence. Therefore, we cannot declare with certainty
whether this sentence is a command (imperative mood), or a statement (indicative mood). But from my
experience, it is usually the simple copula that is omitted, that is, the word "is."
105
7:2 txt μετρηθησεται ℵ B E L W ita,b,k vg syrc,p,h Clem Or Hil RP SBL TH NA28 {\} ‖ αντιμετρηθησεται N Σ Φ 0233 it
vg Cyr TR ‖ lac A C D P Z 0250 syrs
cl
106
7:4 txt εκ ℵ B N Σ 0233 SBL TH NA28 {\} ‖ απο E L W Φ TR RP ‖ lac A C D P Z 0250 0281
107
7:6 txt καταπατησουσιν B C L N W Σ SBL TH NA28 {\} ‖ καταπατησωσιν ℵ E Φ 0281 Clem TR RP ‖ lac A D P Z
0250. Practically, with μηποτε as here, the future form is interchangeable in meaning with the subjunctive.
- 24 -
Mt 7:9 ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει
αὐτῷ;
⁹"Or is there a man among you who if his child asks108 for a loaf, will give him a rock?
Mt 7:10 καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ;
¹⁰Or if he asks109 for a fish, will give him a snake?
Mt 7:11 εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ
μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
¹¹If you therefore, though you are evil, know how to give good gifts to your children, how
much more will your Father in heaven give good things to those who ask him?
Mt 7:12 Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε
αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.
¹²"In all things, then, whatever you would want people to do to you, this you also should do to
them, for this is the meaning of the Law and the Prophets.
False Prophets
Mt 7:13 Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα
εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς·
¹³"Enter through the narrow gate. How wide the gate and broad the road that leads to
destruction, and how many are those going through it!
Mt 7:14 τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ
εὑρίσκοντες αὐτήν.
¹⁴How110 narrow the gate and troubled the road that leads to life, and how few are the ones
finding it!
Mt 7:15 Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασιν
προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες.
¹⁵"Be on your guard against111 false prophets, who come to you in sheep's clothing, but
inwardly are ravenous wolves.
Mt 7:16 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν
σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα;
¹⁶By their fruits you will find them out. Do people pick grapes from thorn bushes, or sweet
figs from thistles?
Mt 7:17 οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς
πονηροὺς ποιεῖ·
¹⁷In the same way, every good tree produces good fruit, but the weed tree produces evil fruit.
Mt 7:18 οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς
καλοὺς ποιεῖν.
¹⁸A good tree cannot bear evil fruit, nor a weed tree bear good fruit.
Mt 7:19 πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
¹⁹Every tree that does not produce good fruit is cut down and thrown into the fire.
Mt 7:20 ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.
²⁰Thus by their fruits you will find them out.
108
7:9 txt εαν αιτηση E Ν W Σ Φ 0281 lat syrh TR RP ‖ εαν αιτησει ℵ¹ ‖ αν αιτησει L ‖ αιτησεις C ‖ αιτησει ℵ* B
itb,(a,g¹,h) syrc,p SBL TH NA28 {\} ‖ lac A D P Z 0233 0250
109
7:10 txt και εαν ιχθυν αιτηση E Φ syrp,h eth TR RP ‖ και εαν ιχθυν αιτησει N W Σ ‖ και αν ιχθυν αιτησει L ‖ η και
εαν ιχθυν αιτηση vg syrc ‖ η και ιχθυν αιτησει ℵ B C 0281 itk (copsa) arm SBL TH NA28 {\} ‖ lac A D P Z 0233 0250
110
7:14 txt τι ℵ¹ C E L N O W Σ Φ 0281 ita,aur,b,f,ff¹,g¹,h,(k),l,q vg syrc,p,h,pal (arm) eth Did Macarius/Symeon Cyp Guad
Jer Aug RP TH NA28 {B} ‖ οτι ℵ* vgms copsamss geo NaassenesHipp Or Ps-Just Ambrose Greg-Elvira Spec TR SBL ‖ τι δε
B¹ ‖ οτι δε B* copsamss,mae¹ ‖ και Chrys ‖ omit (incl. στενη δε) Diatess Cyril ‖ lac A D P Z 0233 0250. In my opinion,
both τι and οτι can be translated as "how" in this context.
111
7:15 txt απο ℵ B 0250 lat syrc,p copsamss,mae¹ arm eth SBL TH NA28 {\} ‖ δε απο C E L W Φ Σ 0281 itf,q syrh
copsamss TR RP ‖ lac A D N P Z 0233
- 25 -
The Wise and Foolish Builders

Mt 7:21 Οὐ πᾶς ὁ λέγων μοι, Κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ’ ὁ
ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.
²¹"Not everyone saying to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one
doing the will of my Father who is in heaven.
Mt 7:22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, Κύριε κύριε, οὐ τῷ σῷ ὀνόματι
ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς
ἐποιήσαμεν;
²²Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your
name drive out demons and in your name perform many miracles?'
Mt 7:23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπ’ ἐμοῦ οἱ
ἐργαζόμενοι τὴν ἀνομίαν.
²³And then I will declare to them on record: 'I have never known you. Away from me, you
workers of lawlessness!'
Mt 7:24 Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτοὺς ὁμοιωθήσεται ἀνδρὶ
φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν.
²⁴"Everyone therefore who hears these words of mine and practices them shall be likened 112 to
a prudent man who built his house on the bedrock.
Mt 7:25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ
οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
²⁵And the rain came down, and the rivers came up, and the winds blew and beat against that
house, and it did not fall, for it had been founded on the rock.
Mt 7:26 καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ
μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον.
²⁶"And everyone who hears these words of mine and does not practice them shall be likened to
a foolish man who built his house on the sand.
Mt 7:27 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ
οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.
²⁷And the rain came down and the rivers came up and the winds blew and beat against that
house, and it fell, and great was its fall."
Mt 7:28 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ
διδαχῇ αὐτοῦ·
²⁸And it came about that when Jesus had finished saying these things, the crowds were
amazed at his teaching,
Mt 7:29 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.
²⁹for he was teaching them as one who had authority, and not like their Torah scholars. 113
Chapter 8
A Man With Leprosy
Mt 8:1 Καταβάντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῷ ὄχλοι πολλοί.
¹And when he came down from the mountainside, large crowds followed him.
Mt 8:2 καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῷ λέγων, Κύριε, ἐὰν θέλῃς δύνασαί με
καθαρίσαι.
²And behold, a leper approached114 and worshipped him, saying, "Lord, if you are willing,
you are able to cleanse me."
112
7:24 txt ομοιωθησεται ℵ B Z Φ 0281 ita,aur,b,ff¹,g¹,l vg syrp,hmg,palmss copsa,mae¹ arm eth geo Or Did Philo-Carpasia
Chrys Cyr Ambrose Jer Aug1/8 SBL TH NA28 {B} ‖ ομοιωσω αυτον C E L W Σ itf,h,k,q syrc,h Cyp Hil Lucifer Aug7/8 Spec
TR RP ‖ lac A D N O P 0233 0250
113
7:29 txt γραμματεις αυτων ℵ B Ζvid Σ itf syrpal copsa arm eth Euspt Aug SBL TH NA28 {\} ‖ γραμματεις αυτων και
οι φαρισαιοι C² W ita,e,ff¹,g¹,h,l,q vg syrc,p,h geo2A Euspt ‖ γραμματεις και οι φαρισαιοι C* itk ‖ γραμματεις E L TR RP ‖
lac A D N P Φ 0233 0250 0281
- 26 -
Mt 8:3 καὶ ἐκτείνας τὴν χεῖρα, ἥψατο αὐτοῦ ὁ Ἰησοῦς, λέγων, Θέλω, καθαρίσθητι· καὶ εὐθέως
ἐκαθαρίσθη αὐτοῦ ἡ λέπρα.
³And stretching out his hand, Jesus touched him, saying, "I am willing. Be cleansed." And
immediately his leprosy115 was cleansed.
Mt 8:4 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ
προσένεγκον τὸ δῶρον ὃ προσέταξεν Μωϋσῆς, εἰς μαρτύριον αὐτοῖς.
⁴And Jesus says to him, "See that you tell no one. But go instead and show yourself to the
priest and offer the gift Moses commanded, as a testimony to them."
The Faith of the Centurion

Mt 8:5 Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν
αὐτὸν
⁵And when he had entered Capernaum, a centurion116 came to him entreating him,
Mt 8:6 καὶ λέγων, Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος.
⁶and saying, "My servant is laid up in the house a paralytic, being tormented terribly."
Mt 8:7 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν.
⁷Jesus says to him, "I will come and heal him."
Mt 8:8 καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην
εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου.
⁸But the centurion answered and said, "Lord, I am not worthy that you enter under my roof.
But just say a word, and my servant will be healed.
Mt 8:9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ’ ἐμαυτὸν στρατιώτας, καὶ λέγω
τούτῳ, Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, Ποίησον
τοῦτο, καὶ ποιεῖ.
⁹For I too am a man under authority, having soldiers under myself. And I say to this one,
'Go,' and he goes, and to another, 'Come,' and he comes, and to my slave, 'Do this,' and he does."
Mt 8:10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν, Ἀμὴν λέγω ὑμῖν, παρ’
οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον.
¹⁰And Jesus was astonished hearing this, and he said to those following him, "Truly I tell you, I
have not found faith like this from anyone in Israel.117
Mt 8:11 λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ
Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν·
¹¹And I tell you, many will come from east and west, and will recline with Abraham and Isaac
and Jacob in the kingdom of heaven.
Mt 8:12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ
κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
¹²But natural heirs of the kingdom will be cast into the outer darkness. Out there will be
weeping, and gnashing of teeth."
114
8:2 txt προσελθων ℵ B E Ζvid Σ syrh copsa arm eth Cyr Chr SBL TH NA28 {\} ‖ ελθων C L W latt syrc,p Did Hil TR
RP ‖ lac A D P Φ 0233 0250 0281
115
8:3 The Greek word was used for various diseases of the skin— not necessarily leprosy.
116
8:5 A Roman military officer commanding from 50 to 100 men, 100 if the cohort was a complete one. A full
cohort— 1,000 men, would have ten centurions, each commanding 100 of the men.
117
8:10 txt παρ ουδενι τοσαυτην πιστιν εν τω ισραηλ B W ita,k,q syrc,hmg,pal copsa ethms Diatessarm Aug1/18 SBL TH
NA28 {B} ‖ παρ ουδενι τοσαυτην πιστιν ευρον εν τω ισραηλ 0281vid ‖ ουδε εν τω ισραηλ τοσαυτην πιστιν ℵ C E L N Σ Φ
0233 0250 itaur,b,f,ff¹,h,l vg syrs,p,h copmae arm (ethPP) geo Diatesssyr Orlat Chrys Hil (Chr) Jer Aug17/18 TR RP ‖ lac A D
P Z. The text words it like Luke in 7:9.
- 27 -
Mt 8:13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ, Ὕπαγε, ὡς118 ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ
παῖς119 ἐν τῇ ὥρᾳ ἐκείνῃ.120
¹³Then Jesus said to the centurion, "Go. As you believed let it be for you." And in that hour
the servant was healed.
Jesus Heals Many

Mt 8:14 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ
πυρέσσουσαν·
¹⁴And coming into Peter's house, Jesus saw Peter's mother-in-law bedridden and fever-
stricken.
Mt 8:15 καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός· καὶ ἠγέρθη καὶ διηκόνει
αὐτῷ.
¹⁵And he touched her hand, and the fever left her; and she got up and began to wait on him. 121
Mt 8:16 Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ
πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν·
¹⁶And when evening came, they brought to him many who were demon-possessed, and he
drove out the spirits with a word. And all those who had an illness he healed,
Mt 8:17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος, Αὐτὸς τὰς ἀσθενείας
ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.
¹⁷so that the thing spoken through the prophet Isaiah might be fulfilled, which says: "Our
infirmities he took, and our diseases he carried."122
The Cost of Following Jesus

Mt 8:18 Ἰδὼν δὲ ὁ Ἰησοῦς πολλοὺς ὄχλους123 περὶ αὐτὸν ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν.
¹⁸But when Jesus saw a large crowd around him, he gave the order to leave to the other side of
the lake.
Mt 8:19 καὶ προσελθὼν εἷς γραμματεὺς εἶπεν αὐτῷ, Διδάσκαλε, ἀκολουθήσω σοι ὅπου ἐὰν
ἀπέρχῃ.
¹⁹And one Torah scholar approached him and said, "Teacher, I will follow you wherever you
go."
Mt 8:20 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ
κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
²⁰And Jesus says to him, "The foxes have holes, and the birds of the sky have nests, but the Son
of Man has nowhere he can lay his head."
Mt 8:21 ἕτερος δὲ τῶν μαθητῶν εἶπεν αὐτῷ, Κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι
τὸν πατέρα μου.
²¹And another man,124 one of the disciples,125 said to him, "Lord, allow me first to leave and
bury my father."
118
8:13a txt ως ℵ B W Φ 0250 0281 it syrs,c,p copsa Irlat SBL TH NA28 {\} ‖ και ως C E L N Σ 0233 lat syrh TR RP ‖ lac
ADPZ
119
8:13b παις ℵ B 047 0211 0250 0281vid latt syrpal copmae SBL TH ‖ παις αυτου C E L N W Σ Φ 0233 syrh copsa arm
geo TR RP NA28 [αυτου] {\} ‖ lac A D P Z
120
8:13c txt — ℵ¹ B L W 0233 0281 it vgmss syrs,c,p copsa arm geo TR RP SBL TH NA28 {\} ‖ +και υποστρεψας ο
εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα υγιαινοντα (≈ Lk 7:10) ℵ*,² C E itg¹ syrh,pal eth ‖
+και υποστρεψας εκατονταρχα αρχης εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα υγιενοντα 0250 ‖ +και
υποστρεψας ο εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν αυτον υγιαινοντα N Σ 33 ‖ +και υποστρεψας ο
εκατονταρχος εις τον οικον αυτου εν αυτη τη ωρα ευρεν τον παιδα αυτου υγιαινοντα Φ ‖ lac A D P Z
121
8:15 txt αυτω ℵ* B C E W Σ 0233 pm itk,q syrh copsa arm Or Chr RP SBL TH NA28 {\} ‖ αυτοις ℵ¹ L Φ pm lat syrs,c,p
eth TR ‖ lac A D P Z 0250 0281
122
8:17 Isaiah 53:4
123
8:18 txt πολλους οχλους ℵ² C E L N Σ Φ 0233 lat syrp,h ethTH Chrys TR RP SBL TH ‖ οχλους πολλους
ita,aur,b,ff¹,h,k,l,q
vg armmsss Hil Chr Aug ‖ πολυν οχλον copsams,mae armmss ethms geo (Spec) ‖ οχλον πολυν W itg¹
ethpp
‖ οχλους ℵ* ‖ οχλον B copsamss NA28 {C} ‖ lac A D P Z 0250 0281
- 28 -
Mt 8:22 ὁ δὲ Ἰησοῦς λέγει126 αὐτῷ, Ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν
νεκρούς.
²²But Jesus says to him, "You follow me, and leave the dead to bury their own dead."
Jesus Calms the Storm

Mt 8:23 Καὶ ἐμβάντι αὐτῷ εἰς πλοῖον127 ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ.
²³And his disciples followed him as he embarked in the boat.
Mt 8:24 καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν
κυμάτων· αὐτὸς δὲ ἐκάθευδεν.
²⁴And behold a great storm arose in the sea, such that the boat was getting covered over by the
waves. But he himself was sleeping.
Mt 8:25 καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες, Κύριε, σῶσον,128 ἀπολλύμεθα.
²⁵And coming up to him, they129 roused him, saying, "Lord, save us! We are perishing!"
Mt 8:26 καὶ λέγει αὐτοῖς, Τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ
τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη.
²⁶And he says to them, "Why are you afraid, O you of little faith?" Then, once he was up, he
rebuked the wind and the sea, and there came a complete calm.
Mt 8:27 οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες, Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ
θάλασσα αὐτῷ ὑπακούουσιν;
²⁷And the men marvelled, saying, "What kind of man is this, that even the winds and the sea
obey him?"
The Legion of Demons Near Gadara

Mt 8:28 Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο
δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν
διὰ τῆς ὁδοῦ ἐκείνης.
²⁸And when he came to the other side to the region of the Gadarenes, 130 two men coming out
of the tombs met him, demon-possessed, extremely dangerous, such that no one was able to pass
that way.
124
8:21a The word ἑτερος without the article means another, different kind of man; that is, not another scribe, but
another man of a different kind.
125
8:21b txt των μαθητων ℵ B ita,(b,h,q) copsa Chr SBL TH ‖ τις (and omit δε των μαθητων αυτου) Chrys ‖ των
μαθητων αυτου C E L N W Σ Φ 0250 itaur,ff¹,g¹,(k),l syrc,s,p,h,pal copmae arm eth geo Jer Spec TR RP NA28 [αυτου] {C} ‖
lac A D P Z 0233 0281. Perhaps some wanted to make sure it was understood that the other man was not another
scribe / Torah scholar. But the word ἑτερος without the article means another, different kind of man. To me, the
difference αυτου makes is whether the other man was one of the masses in the crowd, or one of the twelve.
126
8:22 txt λεγει ℵ B C SBL TH NA28 {\} ‖ ειπεν E L N W Φ Σ TR RP ‖ lac A D P Z 0233 0250 0281
127
8:23 txt πλοιον ℵ¹ B C SBL TH ‖ το πλοιον ℵ*,² E L N W Σ Φ Chr TR RP NA28 {\} ‖ lac A D P Z 0233 0250 0281
128
8:25a txt σωσον ℵ B C syrpalmss
Cyr½ SBL TH NA28 {B} ‖ σωσον ημας E L W Σ Φ 0242vid latt syrs,p,h,pal copsa,mae
dub
arm eth geo Or Eus Chrys Cyr½ Hesych Ambrose Gaud Chr Jer Aug TR RP ‖ lac A D N P Z 0233 0250
129
8:25b txt προσελθοντες ℵ B ita,aur,ff¹,k,l vg Jer SBL TH NA28 {B} ‖ προσελθοντες αυτω copsa ‖ προσελθοντες οι
μαθηται C² E L ith vgms arm geoB Eus Chr BG RP ‖ προσελθοντες οι μαθηται αυτου W Σ Φ itb,g¹,q syrs,p,h,pal eth geo¹,A
TR AN ‖ προσελθοντες αυτω οι μαθηται αυτου C*vid vgcl copmae ‖ lac A D N P Z 0233 0250
130
8:28 txt γαδαρηνων B C Σ syrs,p,h geo¹ Diatesssyr Ormss Epiph SBL TH NA28 {C} ‖ γαζαρηνων ℵ* ‖ γεργεσηνων ℵ² E
L W Φ syrpal,hmg arm eth geo² Diatessarm Or Eusvid Apoll mssacc to Ephiph Hesych TR RP ‖ γερα(σ or ζ)ηνων latt syrhmg
copsa,mae¹+² ‖ lac A D N P Z 0233 0250. Note that both syrp,h read Gadarenes in all 3 synoptic gospels.
Topographically (the right cliffs, and the prepositional phrase of Lk 8:26, "down to the territory of...which is
opposite Galilee"), and culturally (the raising of pigs), Gadarenes is the most likely. I am puzzled why any Bible
translation would be content having different cities in different gospels in their version. I would settle on
Gadarenes for all 3 gospels.
- 29 -
Mt 8:29 καὶ ἰδοὺ ἔκραξαν λέγοντες, Τί ἡμῖν καὶ σοί, Ἰησοῦ131 υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ
καιροῦ βασανίσαι ἡμᾶς;
²⁹And behold they cried out saying, "What business do you have with us, O Jesus, you Son of
God? Have you come here to torture us before the time?"
Mt 8:30 ἦν δὲ μακρὰν ἀπ’ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη.
³⁰Now some distance from them there was a herd of many pigs feeding.
Mt 8:31 οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς
τὴν ἀγέλην τῶν χοίρων.
³¹And the demons begged him saying, "If you drive us out, send us 132 into the herd of pigs."
Mt 8:32 καὶ εἶπεν αὐτοῖς, Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τοὺς χοίρους· καὶ ἰδοὺ
ὥρμησεν πᾶσα ἡ ἀγέλη133 κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν.
³²And he said to them, "Go!" So coming out they went into the pigs; and behold, the whole
herd rushed down the steep bank into the sea, and died in the waters.
Mt 8:33 οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν
δαιμονιζομένων.
³³And the herders fled. And when they had gone into the town they reported all things,
including the things about the demon-possessed men.
Mt 8:34 καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν
ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν.
³⁴And behold all the town came out to have a meeting with Jesus. And when they saw him
they begged him that he would move out of their borders.
Chapter 9
Jesus Heals a Paralytic
Mt 9:1 Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν.
¹And embarking in the boat, he crossed over and came into his own town.
Mt 9:2 καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν
πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ, Θάρσει, τέκνον· ἀφίενταί σου αἱ ἁμαρτίαι.
²And behold they brought to him a paralytic placed on a mat. And when Jesus saw their
faith, he said to the paralytic, "Take heart, son; your sins are forgiven." 134
Mt 9:3 καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς, Οὗτος βλασφημεῖ.
³And behold, some of the Torah scholars said to themselves, "This fellow is blaspheming!"
Mt 9:4 καὶ εἰδὼς ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, Ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς
καρδίαις ὑμῶν;
⁴And knowing135 their thoughts, Jesus said, "Why do you think evil things in your hearts?
131
8:29 txt ιησου υιε C³ E W Σ Φ 0242vid ita,b,d,f,g¹,h,q vgcl syrp,h copsa arm eth Eusdem TR RP ‖ υιε ℵ B C* L itff¹,k,l vgst
syrs copmae Or Eus Cyp SBL TH NA28 {\} ‖ lac A D N P
132
8:31 txt αποστειλον ημας ℵ B 0242vid ita,b,d,ff¹,g¹,k,l vg syrs,hmg cop eth Cyr SBL TH NA28 {\} ‖ επιτρεψον ημιν
απελθειν C E L W Φ itf,h,q syrp,h arm TR RP ‖ επιτρεψον ημιν εισελθειν Σ ‖ lac A D N P
133
8:32 txt εις τους χοιρους και ιδου ωρμησεν πασα η αγελη κατα ℵ B syrp copsa eth SBL TH NA28 {\} ‖ εις τους
χοιρους και ιδου ωρμησεν η αγελη πασα κατα C* ‖ εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη κατα
N W Σ Φ ‖ εις την αγελην των χοιρων και ιδου ωρμησεν πασα η αγελη των χοιρων κατα C³ E L TR RP ‖ lac A D P Z
134
9:2 txt σου αι αμαρτιαι ℵ B C* W 0281 Or Chr SBL TH NA28 {\} ‖ σοι αι αμαρτιαι D itk vgms Or Ir ‖ σου αι αμαρτιαι
συ C³ ‖ σοι αι αμαρτιαι σου E L N Σ Φ 0233 latt syr copsa Or Ir TR RP ‖ lac A D P Z. Compare 9:5.
135
9:4 txt και ιδων "and seeing/perceiving/knowing" ℵ C D E* F G K L S U W X Δ Φ Ω 0233 0281 ƒ¹³ 2 33 180 579 892
1006 1010 1071 1216 1230 1242 1243 1253 1292 1342 1365 1505 1646 2148 Lect itaur,b,c,d,f,ff¹,g¹,k,l,q vg copbo Chr Aug
TR AN RP NA28 {B} ‖ ιδων δε "and/but seeing/perceiving/knowing" N Σ 240 244 ita,h syrpalmss Jer Spec ‖ και ειδως
"and knowing/perceiving" B Ec M Π ƒ¹ 157 205 565 597 700 1079 1195 1424 1546 syrh arm geo¹ Chrys WH NA25 BG SBL
TH ‖ ειδως δε "and/but knowing/perceiving" Θ syrp copsa,mae geo² ‖ lac A H Y P Q Z 28 69. UBS commentary: 'A
majority of the Committee preferred the reading ἰδών to εἰδώς because (a) the latter appears to be a correction of
the former ("seeing another's thoughts seems to be a less appropriate expression than "knowing" them), and (b)
ἰδών, which corresponds to the statement in ver. 2, was more likely to be altered to εἰδώς through recollection of
- 30 -
Mt 9:5 τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, Ἔγειρε καὶ
περιπάτει;
⁵For which is easier: to say 'Your136 sins are forgiven,' or to say: 'Get up and walk'?
Mt 9:6 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας – τότε
λέγει τῷ παραλυτικῷ, Ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου.
⁶But so that you may know that the Son of Man has authority on earth to forgive sins..." Then
he says to the paralytic, "Get up, take your mat and go to your house."
Mt 9:7 καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
⁷And he stood up and went away to his house.
Mt 9:8 ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην
τοῖς ἀνθρώποις.
⁸After seeing this, the crowd feared137 and praised the God who had given such authority to
humans.
The Calling of Matthew

Mt 9:9 Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Μαθθαῖον
λεγόμενον, καὶ λέγει αὐτῷ, Ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ.
⁹And moving on from there, Jesus saw a man named Matthew sitting at the taxes post, and he
says to him, "Follow me." And he got up and followed him.
Mt 9:10 Καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ
ἐλθόντες συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ.
¹⁰And it came about that Jesus and his disciples were reclining at table in the house of Matthew,
and behold a large crowd of revenue agents 138 and sinners came and were eating with them.
Mt 9:11 καὶ ἰδόντες οἱ Φαρισαῖοι ἔλεγον139 τοῖς μαθηταῖς αὐτοῦ, Διὰ τί μετὰ τῶν τελωνῶν καὶ
ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν;
¹¹And seeing this the Pharisees said to his disciples, "Why does your rabbi eat with revenue
agents and sinners?"140
Mt 9:12 ὁ δὲ ἀκούσας εἶπεν, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ’ οἱ κακῶς ἔχοντες.
¹²But he heard, and said, "The healthy have no need of a doctor, but only those who have
something bad do.
ἐπιγνούς in the parallel accounts (Mk 2.8 and Lk 5.22) than vice versa...' Dirk Jongkind: “Both ιδων and ειδως have
sufficient attestation to consider them seriously. Given how close the two forms are (same length, both starting with
/i/), the question becomes if there are transcriptional reasons why one would morph into the other? The previous
sentence starts with και ιδου, which seems a reasonable source of influence to effect the change from ειδως to ιδων.
Both parallel passages in Mk and Lk read επιγνους, a verb of mental awareness, as is ειδως. I don't think that
similarity between ειδως and επιγνους is strong enough to cause a change from ιδων to ειδως, but it is near enough
to see that Mt simply tells the story with ειδως instead of επιγνους.” Note that the same variant repeats in
Matthew 12:25, John 19:28.
136
9:5 txt σου αι αμαρτιαι ℵ B C D E W Φ 0281vid RP SBL TH NA28 {\} ‖ σοι αι αμαρτιαι L N Σ 2c itb,d vg TR ‖ σου αι
αμαρτιαι σου 2* 0233 ‖ σοι αι αμαρτιαι σου copsa ‖ lac A P Z
137
9:8 txt εφοβηθησαν "feared" ℵ B D W 0281 ita,aur,b,d,ff¹,g¹,h,k,l,q vg syrs,p,pal copsa,mae¹+² Hil Chr Aug SBL TH NA28 {A}
‖ admirantes timuerunt itf (eth) conflation of the two readings: "surprised and afraid" ‖ εθαυμασαν "marveled" C E L N
Σ Φ 0233 syrh arm geo Chrys TR RP ‖ omit (including και) Irlat ‖ lac A P Z
138
9:10 Greek telonai; The telones were not the holders of the 'tax farming' contracts themselves, (the actual holders
were called publicani), but were subordinates (Latin, portitores) hired by the publicani. The higher officials, the
publicans, were usually foreigners, but their underlings were taken, as a rule, from the native population, from the
subjugated people. The prevailing system of tax collection afforded the collector many opportunities to exercise
his greed and unfairness. Moreover, since the "tax' was a tribute forced upon the conquered by the conqueror, the
collectors of the tribute were personal reminders to the populace that they, the givers of the tribute, were
conquered serfs. Hence the collectors of the tribute were particularly hated and despised as a class. They were
pre-judged to be both embezzlers, and traitors or collaborators with the occupying foreign power.
139
9:11 txt ελεγον "were saying" ℵ B C L W SBL TH NA28 {\} ‖ ειπον "said" D E N Σ Φ 0233 TR RP ‖ lac A P Z 0281.
I already had a verb ending with "ing" in "seeing" so I did not want to render ελεγον as "saying." You could render
this: "And after the Pharisees saw this, they were saying…"
140 Mt 9:11 The Mishnah associated tax collectors with murderers and highway robbers. (Nedarim 3:4 and Bava
Qamma 10:2)
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Mt 9:13 πορευθέντες δὲ μάθετε τί ἐστιν, Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι
δικαίους ἀλλὰ ἁμαρτωλοὺς [[εἰς μετάνοιαν.]]
¹³But go learn what this means: 'I desire mercy and not sacrifice.'141 For I have not come to call
the righteous, but sinners, to repentance."142
Jesus Questioned About Fasting

Mt 9:14 Τότε προσέρχονται αὐτῷ οἱ μαθηταὶ Ἰωάννου λέγοντες, Διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι
νηστεύομεν, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν;
¹⁴Then the disciples of John came to him, saying, "Why is it we and the Pharisees are fasting, 143
but your disciples are not fasting?"
Mt 9:15 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφ’ ὅσον μετ’
αὐτῶν ἐστιν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε
νηστεύσουσιν.
¹⁵And Jesus said to them, "Are the members of the bridegroom's party able to mourn while the
bridegroom is with them? But days will come when the bridegroom is taken away from them;
and then they will fast.
Mt 9:16 οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· αἴρει γὰρ τὸ
πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται.
¹⁶"Now no one puts a patch of unshrunk cloth onto an old garment. For the patch of it tears
away from the garment, and a worse tear results.
Mt 9:17 οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ
οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται· ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ
ἀμφότεροι συντηροῦνται.
¹⁷Neither do they put new wine into old wineskins. Otherwise, the wineskins will burst, the
wine will spill out, and the wineskins will be ruined. Rather, they put new wine into new
wineskins, and both are preserved."
A Dead Damsel and a Sick Woman

Mt 9:18 Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων εἷς ἐλθὼν προσεκύνει αὐτῷ λέγων ὅτι Ἡ
θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ’ αὐτήν, καὶ ζήσεται.
¹⁸While he was speaking these things to them, behold a certain ruler came, prostrating himself
to him, saying, "My daughter has just now died. But come and put your hand on her and she
will revive."
Mt 9:19 καὶ ἐγερθεὶς ὁ Ἰησοῦς ἠκολούθησεν αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ.
¹⁹And getting up Jesus followed him, including his disciples.
Mt 9:20 Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου
τοῦ ἱματίου αὐτοῦ·
²⁰And behold a woman suffering a twelve year flow of blood came up behind and touched the
tassel144 of his cloak.
Mt 9:21 ἔλεγεν γὰρ ἐν ἑαυτῇ, Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι.
²¹For she was saying to herself, "If I only touch his cloak, I will be healed."
141
9:13 Hosea 6:6
142
9:13 txt αμαρτωλους εις μετανοιαν "sinners to repentance" C E L 0281 itg¹ syrs,pal,h** copsa,mae¹ Basil TR RP ‖
αμαρτωλους "sinners" ℵ B D N W Σ Φ 0233 ita,b,f,ff¹,h,k,l,q vg syrp,h copmae² SBL TH NA28 {\} ‖ lac A P Z. The
reading is said to be a harmonization to Luke 5:32.
143
9:14 txt νηστευομεν "we fast" ℵ* B 0281 copsams,mae² geoB Cyr ‖ νηστευομεν πολλα "we fast much" ℵ² C D E L N W
Σ Φ 0233 itd,(k) syrp,h,pal copsamss,mae¹ eth geo¹,A Basil Chrys SBL TH NA28 [πολλα] {C} ‖ νηστευομεν πυκνα "we fast
frequently" ℵ¹ ita,aur,b,f,ff¹,g¹,h,l,q vg syrs? Hil Chr Jer Aug ‖ lac A P Z. Lk 5:33- νηστευουσιν πυκνα; Mk 2:28 -
νηστευουσιν only.
144
9:20 See Numbers 15:38, Deut. 22:12; Malachi 4:2. The “tassels” or “corners” were also Jesus’ “wings,” because
the Hebrew word is the same. So, the prophecy of Malachi 4:2: “But to you that fear my name the sun of
righteousness shall arise with healing in his wings; and ye shall go forth, and gambol as calves from the stall.”
- 32 -
Mt 9:22 ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε.
καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης.
²²And Jesus turning and seeing her said, "Take heart, daughter, your faith has healed you."
And the woman was healed from that time on
Mt 9:23 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον
θορυβούμενον
²³And Jesus came into the ruler's house, and when he saw the flute players and the crowd in
commotion,
Mt 9:24 ἔλεγεν, Ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων
αὐτοῦ.
²⁴he said, "Go your ways. For the maiden has not died but sleeps." And they laughed at him
with scorn.
Mt 9:25 ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ
κοράσιον.
²⁵And when the crowd was put out, he went in and took hold of her hand, and the maiden was
raised from the dead.
Mt 9:26 καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
²⁶And this news went out into all that region.
Jesus Heals the Blind and Mute

Mt 9:27 Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν αὐτῷ δύο τυφλοὶ κράζοντες καὶ
λέγοντες, Ἐλέησον ἡμᾶς, υἱὲ Δαυίδ.
²⁷And as Jesus went on from there, two blind men followed him, crying out and saying, "Have
mercy on us, O Son of David!"
Mt 9:28 ἐλθόντι δὲ εἰς τὴν οἰκίαν προσῆλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς,
Πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῷ, Ναί, κύριε.
²⁸And when he had come into the house, the blind men came to him, and Jesus says to them,
"Do you believe that I am able to do this?" They say to him, "Yes, Lord."
Mt 9:29 τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν.
²⁹Then he touched their eyes, saying, "According to your faith let it be done for you."
Mt 9:30 καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς ὁ Ἰησοῦς λέγων, Ὁρᾶτε
μηδεὶς γινωσκέτω.
³⁰And their eyes were opened. And Jesus warned them sternly, saying, "See that no one
knows about this."
Mt 9:31 οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ.
³¹But they went out and spread the news about him throughout that whole region.
Mt 9:32 Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν δαιμονιζόμενον·
³²And as they were going out, behold a mute who was demon-possessed was brought to him.
Mt 9:33 καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες,
Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ.
³³And when the demon was expelled, the mute spoke. The crowd was amazed, and said,
"Nothing like this has ever been seen in Israel!"
Mt 9:34 οἱ δὲ Φαρισαῖοι ἔλεγον, Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
³⁴But the Pharisees said, "By the prince of the demons he expels the demons."
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The Workers Are Few

Mt 9:35 Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς
αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν
μαλακίαν.
³⁵And Jesus went through all the towns and villages, teaching in their synagogues and
proclaiming the good news of the kingdom, and healing every disease and every sickness. 145
Mt 9:36 Ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι
ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα.
³⁶And when he saw the crowds, he was moved with compassion for them, because they were
like sheep without a shepherd: harried146 and laid down in resignation.
Mt 9:37 τότε λέγει τοῖς μαθηταῖς αὐτοῦ, Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι·
³⁷Then he says to his disciples, "The harvest is truly plentiful, but the workers are few.
Mt 9:38 δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ.
³⁸Ask the Lord of the harvest, therefore, that he send out workers into his harvest."
Chapter 10
Jesus Sends Out the Twelve
Mt 10:1 Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων
ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν.
¹And calling forward his twelve disciples, he gave them authority over unclean spirits, so as to
expel them, and to heal every disease and every illness.
Mt 10:2 Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος
καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ, καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ,
²And these are the names of the twelve apostles: First, Simon, the one called Peter, and his
brother Andrew; and James the son of Zebedee and John his brother;
Mt 10:3 Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου
καὶ Θαδδαῖος,
³Philip and Bartholomew; Thomas and Matthew the revenue agent; James son 147 of
Halphaeus148 and Thaddaeus;149
Mt 10:4 Σίμων ὁ Καναναῖος καὶ Ἰούδας ὁ150 Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.
⁴Simon from Cana151 and Judas of Kerioth,152 the one who also betrayed him.
145
9:35 txt — ℵ¹ B C* D N W Σ lat syrp,h cop eth Chr SBL TH NA28 {\} ‖ και πολλοι ηκολουθησαν αυτω "and many
followed him" Φ ita,b,h ‖ incl. εν τω λαω "among the people" C³ E pm vgmss syrpal arm geo TR RP ‖ εν τω λαω και
ηκολουθησαν αυτω "among the people and they followed him" ℵ* ‖ εν τω λαω και πολλοι ηκολουθησαν αυτω
"among the people and many followed him" L itg¹ ‖ lac A P Z 0233 0281
146
9:36 txt εσκυλμενοι "troubled, distressed" ℵ B C D E W Σ Φ 0250 copsa BG RP SBL TH NA28 {\} ‖ vexati "tossed
violently" it vg Hil Jer ‖ fatigati "harassed" itd ‖ εκλελυμενοι "faint, mentally weary" L itd syrp TR AN ‖ omit
εσκυλμενοι και ερριμμενοι N ‖ lac A P Z 0233 0281
147
10:3a Or brother
148
10:3b txt Ἁλφαιου SBL NA28 ‖ Ἀλφαιου TR RP TH. Genitive of Ἁλφαίος, ὁ; Heb.: ‫חלפּי‬. The original Hebrew
name starts with the letter Het, an 'h" sound. The SBL and NA28 texts reflect this h sound, and the others do not.
Re: the transliteration of foreign words into Greek, see, BDF § 39 (3) Laryngeals and Gutterals. "…The question of
where to use smooth or rough breathing with the initial sound is insoluble; it seems reasonable to employ smooth
breathing for ‫ א‬and ‫ ע‬and rough breathing for ‫ ֹה‬and ‫ח‬, as Westcott-Hort have done. Yet it is to be hoped that
future editions will follow Lagarde, Rahlfs, and the Göttingen editions of the LXX which omit both accents and
breathing in proper names and other transliterations wherever absence of terminations and inflection indicate that
no Grecizing was intended (Katz)." The Robinson-Pierpont text in Luke 2:36, however, retains the rough breathing
in Ἅννα, Hebrew ‫( חנֹה‬Hannach), but the TR and TH say Ἄννα.
149
10:3c txt θαδδαιος ℵ B itaur,ff¹,l vg copsa,mae¹+² Jer Aug SBL TH NA28 {B} ‖ λεββαιος ο επικληθεις θαδδαιος C² E L (N
-ο) W Σ Φ itf syrp,h,palmss (arm) (eth) geo ApostConst Chrys TR RP ‖ λεββαιος ο και θαδδαιος C*vid ‖ λεββαιος D
itd,(k),μ Orlat mssacc to Aug ‖ Judas Zelotes ita,b,g¹,h,q (syrpalms) ‖ lac A P Z 0233 0250 0281
150
10:4a txt ιουδας ο B D SBL TH NA28 ‖ ο ιουδας ο ℵ* ‖ ιουδας ℵ¹ C E L N W Σ Φ TR RP ‖ lac A P Z 0233 0250 0281
- 34 -
Mt 10:5 Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων, Εἰς ὁδὸν ἐθνῶν
μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαριτῶν μὴ εἰσέλθητε·
⁵These Twelve Jesus sent out, giving orders to them, saying: "Do not go down a Gentile road,
and do not enter a town of Samaritans.
Mt 10:6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
⁶But go rather to the lost sheep of the house of Israel.
Mt 10:7 πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν.
⁷And as you go, preach saying: 'The kingdom of heaven has drawn near.'
Mt 10:8 ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε·
δωρεὰν ἐλάβετε, δωρεὰν δότε.
⁸Heal the sick, raise the dead,153 cleanse the lepers, drive out the demons. Freely you have
received; freely give.
Mt 10:9 Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν,
⁹Pack neither gold nor silver nor copper in your belts,
Mt 10:10 μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ
ἐργάτης τῆς τροφῆς αὐτοῦ.
¹⁰neither a bag for the trip, nor two tunics, nor sandals, nor staffs; for the worker is worthy of
his food.
Mt 10:11 εἰς ἣν δ’ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε
ἕως ἂν ἐξέλθητε.
¹¹"And whatever town or village you enter, find out who in it is worthy, and stay there until
you leave.
Mt 10:12 εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν·
¹²But when entering the house, greet it.
Mt 10:13 καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπ’ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ
εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω.
¹³And if indeed the house is worthy, let your peace arrive upon it. But if it is not worthy, let
your peace return to you.
151
10:4b txt καναναιος B C L N ƒ¹ 33 892 latt copmae SBL TH NA28 {\} ‖ χαναναιος D ‖ κανανιτης ℵ E F K Μ U W Γ Δ Θ
Π Σ Φ ƒ¹³ 2 28 157 565 579 700 1071 1424 ℓ2211 copsa syrh Chr TR RP ‖ lac A H P Q Z 0233 0250 0281 69. BDAG:
“Κανανίτης, ου, ὁ man from Cana, Cananite. Acc. to Strabo 14, 5, 14 one of the two Stoics named Athenodorus
received this name to distinguish him fr. the other Ath.; ἀπὸ κώμης τινός (Cana near Tarsus) was added. Numerous
mss. replace the apparently unintelligible Καναναῖος with this term.” Under Κανά it says the home of, “according
to many, also of Simon, Mt 10:4 (s. Καναναῖος). – Heinz Noetzel, Christus und Dionysus ’60. – EDNT.BBHW II 926. M-
M.” Note that the Textus Receptus and KJV read Zealot in Luke 6:15 and Acts 1:13. And Jesus said he came only to
the lost sheep of Israel, and in 10:5 right here one verse later, he tells the twelve to only go to the lost sheep of
Israel, so very unlikely Jesus would have a Gentile as one of the 12, whose name is on one of the twelve foundations
of the New Jerusalem. The Zealots were a political faction of the Jews, so very unlikely Simon was a Gentile.
Strong’s Concordance says Κανανίτης (G2581) is derived from ‫קּנ‬ℵ kan-naw', “Jealous.” Canaan in Greek
consistently starts with the letter Χ. Canaan (Genesis 13:12) Χανααν; Canaanite: Χαναναίων (Genesis 10:18)
Χαναναίους (Genesis 15:21). And in the NT, for the Canaanite woman, Matt 15:22, Χαναναία. The KJV is incorrect
rendering the word κανανιτης here as “Canaanite.” The bottom line is that both of the Greek textual variants
above mean “from Cana,” although the first listed variant, καναναιος, is said by some scholars to be from the
Aramaic for “zealot.”
152
10:4c This man's name is usually written Judas Iscariot. "Iscariot" is probably from the Hebrew words
‫ ִאיׁש ְק ִרֹּיות‬, ʾȋš qəriyyôt, ish Qerioth, which mean a man from Kerioth. Kerioth was a town in southern Judea, which
would make this Judas the only one in the circle of thirteen (Jesus and the twelve disciples) that was not from
Galilee.
153
10:8 txt νεκρους εγειρετε λεπρους καθαριζετε δαιμονια εκβαλλετε· ℵ*,² B C* (D) N Σ Φ 0281vid ƒ¹ ƒ¹³ 22 33 157 349
399 543 565 700mg 892 ℓ2211 al ita,b,c,h,k,l,q vg (syrs) copsamss,mae¹,bo eth geoA arab; Eus SBL TH NA28 {\} ‖ λεπρους
καθαριζετε δαιμονια εκβαλλετε νεκρους εγειρετε· P W Δ 566 1573 2145 syrh ‖ λεπρους καθαριζετε νεκρους εγειρετε
δαιμονια εκβαλλετε 16 348 372 1093 1579 1582-contra fam TR AN [νεκρους εγειρετε] ‖ δαιμονια εκβαλλετε λεπρους
καθαριζετε· 28 ‖ δαιμονια εκβαλλετε· 1424* ‖ νεκρους εγειρετε before ασθενουντας vgms ‖ λεπρους καθαριζετε
δαιμονια εκβαλ(λ)ετε·(omit νεκρους εγειρετε) ℵ¹ C³ E F K L M U X Y Γ Θ Π 2 118 124 579 700* 788 1071 1424c (abt.
150 minuscules tot.) itf syr(p),pal copsa arm eth²mss geo¹,B HF BG RP ‖ lac A H Z 0233 0250 69 syrc copmae²
- 35 -
Mt 10:14 καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας
ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν ἐκ154 τῶν ποδῶν ὑμῶν.
¹⁴And whoever does not welcome you or listen to your words, go outside155 that house or
town and shake their dust off your feet.
Mt 10:15 ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ
πόλει ἐκείνῃ.
¹⁵Truly I tell you, on the day of judgment it will be more bearable for the land of Sodom and
the land of Gomorrah, than for that town.
Mt 10:16 Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ
ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί.
¹⁶"Behold, I am sending you out like sheep in the midst of wolves. Be shrewd as snakes
therefore, yet innocent as doves.
Mt 10:17 προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς
συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς·
¹⁷And be on your guard against people. For they will hand you over to councils, and they
will flog you in their synagogues.
Mt 10:18 καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς
ἔθνεσιν.
¹⁸And also before governors and kings you will be brought, because of me, to be a testimony to
them and to the nations.
Mt 10:19 ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε· δοθήσεται γὰρ ὑμῖν ἐν
ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε·
¹⁹But when they deliver156 you over to trial, do not worry how or what you might say. For it
will be given to you at that hour what you should say;157
Mt 10:20 οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.
²⁰because you are not the ones speaking, but the Spirit of your Father is the one speaking,
through you.
Mt 10:21 παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται
τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς.
²¹"And brother will betray brother to death, and a father a child; and children will rise up
against parents and put them to death.
Mt 10:22 καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος
σωθήσεται.
²²And you will be hated by all because of my name, but the one who endures to the end, this
one will be saved.158
Mt 10:23 ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω
ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
²³But when they persecute you in this town, flee to a new one; 159 for truly I tell you, you will
not finish all the towns of Israel before the Son of Man has come.
154
10:14a txt κονιορτον εκ ℵ C 0281 lat ‖ κονιορτον απο ¹¹⁰ ‖ κονιορτον B D E L N P W Σ Φ TR RP SBL TH NA28 {\} ‖
lac A Z 0233 0250
155
10:14b txt εξερχομενοι εξω ℵ B D 0281 SBL TH NA28 {\} ‖ εξερχομενοι εκ L ‖ εξερχομενοι ¹¹⁰ C E N P W Σ Φ TR
RP ‖ lac A Z 0233 0250
156
10:19a txt παραδωσιν ℵ B E* 0171vid SBL TH NA28 {\} ‖ παραδιδωσιν C Ec TR RP ‖ παραδωσουσιν D L N W Σ lat ‖
παραδωσωσιν Φ ‖ lac A P Z 0233 0250
157
10:19b txt λαλησητε ℵ B C E N W Σ SBL TH NA28 {\} ‖ λαλησετε Φ TR RP ‖ omit δοθησεται γαρ υμιν εν εκεινη τη
ωρα τι λαλησητε D L itk vgms arm Ormss Cypms ‖ lac A P Z 0233 0250. Swanson is incorrect in saying E reads -σετε.
I looked at the image of the MS myself. The majuscules D L omit because of homoioteleuton, λαλησητε to
λαλησητε. By the same token, the second λαλησητε could be a mistake of the scribe when picking up where he
thought he left off, when he sees or remembers the first λαλησητε, instead of the λαλησετε in his exemplar.
158
10:22 or perhaps, "rescued"
159
10:23 txt ετεραν ℵ B W 33 265 333 423 492 527c 719 822 892 900 935 936 1020 1192 1227 1253 1289 1424 1532 1541
1602 2147 2372 ℓ813 Or5/7 Peter-Alex Ath ApostConstmss Chryslem Socrates½ Cyr Theodoret SBL TH NA28 {C} ‖ αλλην
- 36 -
Mt 10:24 Οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ.
²⁴"A disciple is not above the rabbi, nor a servant above his lord.
Mt 10:25 ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος
αὐτοῦ. εἰ τὸν οἰκοδεσπότην Βεελζεβοὺλ ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς οἰκιακοὺς αὐτοῦ.
²⁵It is sufficient for the disciple that he become like his rabbi, and the servant like his lord. If
the head of the house has been called Baal-zibbul,160 how much more the members of his
household.
Mt 10:26 Μὴ οὖν φοβηθῆτε αὐτούς· οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται,
καὶ κρυπτὸν ὃ οὐ γνωσθήσεται.
²⁶"So do not fear them. For there is nothing veiled that will not be unveiled, or hidden that
will not be made known.
Mt 10:27 ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί· καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ
τῶν δωμάτων.
²⁷What I say to you in the dark, you are to say in the light; and what you hear whispered into
your ear, you are to proclaim on the housetops.
Mt 10:28 καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων
ἀποκτεῖναι· φοβεῖσθε161 δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα162 ἀπολέσαι ἐν γεέννῃ.
²⁸And do not fear because of those who kill the body but are not able to kill the soul. But do
fear on the other hand the one who is able to destroy both soul and body in Gehenna.
Mt 10:29 οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ
τοῦ πατρὸς ὑμῶν.
²⁹Are not two sparrows sold for a penny?163 Yet not one of them will fall to the ground apart
from your Father.
Mt 10:30 ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν.
³⁰And as for you, even the hairs of your heads are all numbered.
C E F G N X Δ Σ Φ 28 157 180 372 579 597 700 1006 1010 1071 1243 1292 1342 1505 2737 Lect Clem Ormss Basil
½
ApostConst Socrates TR RP ‖ either ετεραν or αλλην it aur,c,f,l p,h
vg syr cop sa,mae,bo arm eth geo slav Ambrose Jer Aug
‖ αλλην εαν δε εν τη αλλη διωκωσιν υμας φευγετε εις την αλλην D 0171vid (ith,k) Tatian? ‖ αλλην καν εκ ταυτης
διωκωσιν υμας φευγετε εις τὴν αλλην 565 2145c ‖ αλλην καν εκ ταυτης διωκωσιν υμας φευγετε εις την ετεραν (L
εκδιωξουσιν) Θ 163 247 (Or1/7) 934 1193 1229 1314 1353* 1678 2118 2660 2701s 2786 ‖ ετεραν· καν εκ ταυτης διωκωσιν
υμας φευγετε εἰς τὴν αλλην ƒ¹ ƒ¹³ 22 23 134 188 205 375 (828) 1166 1595 Or ‖ either ετεραν...αλλην or vice versa, or
αλλην...αλλην ita,b,ff¹,g¹,q (vgmss) syrs Diatess Petilianus ‖ lac A H P Z 0233 0281 69 syrc. Regarding the construction
την ετεραν here, the presence of the article is said by DeBrunner in BDF §306(2) to be "surprising." He goes on, "It
probably means 'the next' is peculiar.'" By this I take him to mean, 'go to the next town, provided it is a different,
previously unvisited town.
160
10:25 txt Βεελζεβουλ ( ¹¹⁰) C K M N U W Y Δ Θ Π Σ Φ ƒ¹ ƒ¹³ 2 28 33 124 157 565 579 700 1071 1424 it syrh copsa,bo
Cyprian Tr-Steph RP SBL TH NA28 {\} ‖ Βελζεβουλ D L ‖ Βεεζεβουλ ℵ B pc ‖ Βεελζεβουβ TR-Scriv ‖ Beelzebub itc,(ff¹) vg
syrs,p KJV ‖ lac A H P Z 0233 0281 69. The spelling Βεελζεβουβ would represent the Hebrew ‫ בעל זְ בּוב‬- aʿal
zə ȗ as found in II Kings 1:2, and means "Baal (Lord) of flies." The spelling Beelzeboul - ‫ – בעל זְ בּול‬aʿal zə ȗl
would mean "lord of filth." 'Ba'al' means Lord or Prince. Baal was a Canaanite god, the son of Dagon, the god of
grain. Baal was the bull prince, the bull being a symbol of fertility. Later the name Baalzebub became associated
with the Aramaic Beeldebaba, 'enemy.' The conflation of Ba'alzebub and Beeldebaba, as 'Beelzebub,' came to be a
name for Satan.
161
10:28a txt φοβεισθε…φοβεισθε ℵ C SBL TH NA28 {\} ‖ φοβηθητε…φοβεισθε B W ‖ φοβεισθε…φοβηθητε E L Φ BG
RP ‖ φοβηθητε…φοβηθητε D N Σ TR AN ‖ lac A P Z 0233 0281
162
10:28b txt και ψυχην και σωμα B C D L Σ Just Theod Or Const Basil Cyr TR AN BG SBL TH ΝΑ28 {\} ‖ και ψυχην και
το σωμα ℵ* ‖ και σωμα και ψυχην Clem Ir Tert Lucif ‖ και ψυχην then lac N ‖ και την ψυχην και το σωμα ℵ¹ E W Φ RP
‖ lac A P Z 0233
163
10:29 Literally, "an assarion," which was a little fragment of brass coin. It is a saying or expression, not meant
to be exact, which means "a pittance, a trifle, a doit." This saying is used in a scoffing manner, and in American
English, we say, "I sold it for peanuts." We don't say exactly how many peanuts, like "I sold it for three peanuts."
That is not the point. A farthing is one quarter of a penny. A hay-penny is a half of a penny, a very small, light
coin. In America we do not have any coins representing a fraction of a penny, but the word penny itself would do,
since a penny by itself will currently buy absolutely nothing. The American penny is, in fact, only a fragment of
copper, since it appears to be made mostly of aluminum, with a copper guilding!
- 37 -
Mt 10:31 μὴ οὖν φοβεῖσθε·164 πολλῶν στρουθίων διαφέρετε ὑμεῖς.

³¹So fear not; you matter more than many sparrows.
Mt 10:32 Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν
αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς·165
³²"Everyone therefore who shall acknowledge me before people, I also shall acknowledge them
before my Father in heaven.
Mt 10:33 ὅστις δ’ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν
ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.166
³³And whoever disowns me before people, I also shall disown that person before my Father in
heaven.
Mt 10:34 Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ
μάχαιραν.
³⁴"Do not suppose that I have come to bring peace upon the earth. I did not come to bring
peace, but a sword.
Mt 10:35 ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς
αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς,
³⁵For I have come to turn "'a man against his father, and a daughter against her mother, and a
daughter-in-law against her mother-in-law—
Mt 10:36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ167 αὐτοῦ.
³⁶a man's enemies will be members of his own household.168
Mt 10:37 Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα
ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
³⁷"He who loves father or mother more than me is not worthy of me; and he who loves son or
daughter more than me is not worthy of me;
Mt 10:38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος.
³⁸and the one who does not take up his cross and follow behind me is not worthy of me.
Mt 10:39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν
ἐμοῦ εὑρήσει αὐτήν.
³⁹The person who finds his life will lose it, and the one who loses his life for my sake will find
it.
Mt 10:40 Ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.
⁴⁰"He who receives you receives me, and he who receives me receives the one who sent me.
Mt 10:41 ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήμψεται, καὶ ὁ
δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήμψεται.
⁴¹He who receives a prophet because of the title of prophet will receive a prophet's reward,
and he who receives a righteous one because of the title of righteous one will receive a righteous
one's reward.
Mt 10:42 καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ,
ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
⁴²Truly I tell you, whoever gives even just a cup of cold water to one of these little ones
because of the title of disciple, will certainly not lose his reward."
164
10:31 txt φοβεισθε ℵ B D L W Σ Or Cyr SBL TH NA28 {\} ‖ φοβηθητε C E Φ Bas Chr TR RP ‖ lac A N P Z 0233
165
10:32 txt ουρανοις ℵ D E L W Cl Or TR RP SBL TH ‖ τοις ουρανοις B C Σ Φ Eus NA28 [τοις] ‖ lac A N P Z
¹⁹vid
0233
166
10:33 txt ουρανοις ¹⁹ ℵ C D E L W Σ Φ TR RP SBL TH ‖ τοις ουρανοις B NA28 [τοις] ‖ lac A N P Z 0233
167
10:36 txt οικιακοι ℵ B* C D E L Σ Φ TR AN SBL TH NA28 {\} ‖ οικειακοι B² W BG RP ‖ lac ¹⁹ A N P Z 0233. But
LXX Μιχαιας 7:6- εχθροι ανδρος παντες οἱ ανδρες οἱ εν τῷ οικῳ αὐτοῦ.
168
10:36 Micah 7:6
- 38 -
Chapter 11
Jesus and John the Baptizer
Mt 11:1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη
ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν.
¹And it came about that when Jesus had finished giving orders to his twelve disciples, he
removed himself from there to teach and preach in their towns.
Mt 11:2 Ὁ δὲ Ἰωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ Χριστοῦ πέμψας διὰ τῶν
μαθητῶν αὐτοῦ
²And when John was hearing in prison about the works of Christ, he, sending word through169
his disciples,
Mt 11:3 εἶπεν αὐτῷ, Σὺ εἶ ὁ ἐρχόμενος ἢ ἕτερον προσδοκῶμεν;
³said to him, "Are you the one who was to come, or should we expect another?"
Mt 11:4 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ ἀκούετε καὶ
βλέπετε·
⁴And in answer, Jesus said to them, "Go and report back to John what things you are hearing
and seeing:
Mt 11:5 τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ
ἀκούουσιν, καὶ νεκροὶ170 ἐγείρονται καὶ πτωχοὶ εὐαγγελίζονται·
⁵The blind see again and the lame walk, lepers are cleansed and the deaf hear, and the dead are
raised and the good news is preached to the poor.
Mt 11:6 καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.
⁶And tell him, 'Blessed be whoever is not offended on account of me.' " 171
Mt 11:7 Τούτων δὲ πορευομένων ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ Ἰωάννου, Τί
ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;
⁷And as they were leaving, Jesus began to speak to the crowd about John: "What did you go
out into the desert to see? A reed being swayed to and fro by the wind?
Mt 11:8 ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ
φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων εἰσίν.
⁸On the contrary, what did you go out to see? Someone dressed in delicate finery? 172
Behold, those wearing delicate finery are in kings' houses.
169
11:2 txt δια των μαθητων ℵ B C* D P W Z Σ 0233 itd,q syrp,h copsa,mae¹ arm SBL TH NA28 {B} ‖ δυο των μαθητων E
LΦ itaur,ff¹,g¹,l vg syrhmg geoA Chrys Jer½ Or TR RP ‖ discipulos ita,b,f,h,k vgms geo(1,B) Hil Jer½ ‖ lac ¹⁹ A N 0281 copmae²
170
11:5 txt και νεκροι ℵ B D L P W Ζ Φ 0233 0281vid ita,b,g¹,k,l,q syrc,p,h arm Chr Bas SBL TH NA28 {\} ‖ νεκροι C E N Σ
itf,ff¹,h vg Or TR RP ‖ lac ¹⁹ A
171
11:6 Why did Jesus tell John this? Would John be offended by all the good works here recently listed? Not
likely. It is more likely that what John would be offended by was Jesus' non-abstentious lifestyle, or even what in
John the ascetic's view might be "shady" practices. John had already testified earlier, emphatically and with
certainty, that Jesus was the Expected One. But now it appears, John was having his doubts about him. Jesus was
a contrast to John in the following: He did not worry too much about ceremonial washing (Diatess 5:45, 14:1-10; 5:25;
Matt. 15:1-20; Mark 7:1-23; John 3:25,26, John 2:6). He de-emphasized the concept of clean v. unclean foods (Diatess
14:9; Matt. 15:11,17; Mark 7:15-19). He did not frequently fast, or at least did not teach his disciples to frequently
fast (Diatess. 7:24; Matt. 9:14; Mark 2:18; Luke 5:33). He drank alcohol, enabling Pharisees to dare call him a
"drunkard," (Diatess. 10:30; Matt. 11:18-19; Luke 7:33, 34). He associated with "shady" characters (Diatess 7:22,
10:30, 10:35-36, 21:1, 24:19; Matt. 9:11; Mark 2:16; Luke 5:30; Matt. 11:19; Luke 7:34, 7:39, 15:1-2, 19:7). He violated
the Sabbath by allowing his disciples to husk grain (Mark 2:23-28; Matt. 12:1-8; Lk 6:1-5). He did not pay the two-
drachma tax, except for only the two people who were discovered, out of the total of 13 in his party (Diatess. 17:22-
26; Matt. 17:24-27. On this tax, which was voluntary at best, and illegal at worst, see the endnote at the end of this
document.) It remains today, that some who consider themselves righteous are offended by these truths about
Jesus' lifestyle. But "Blessed be whoever is not offended on account of me." "For the kingdom of God is not a
matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit." Romans 14:17
172
11:8 txt μαλακοις ℵ B D Z ita,aur,d,ff¹,g¹,k,q vg SBL TH NA28 {\} ‖ μαλακοις ιματιοις C E L N P W Σ Φ 0233 itb,f,h,l syr
cop arm eth TR RP ‖ lac ¹⁹ A. I do not think the versional witnesses are true indicators in this variant, since if
their Greek exemplar lacked ιματιοις, they would likely still supply the word for clothing in their target language, as
the English translations do that are based on the NA28 text.
- 39 -
Mt 11:9 ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου.
⁹On the contrary, what did you go out to see? A prophet? Yes indeed I tell you, and more
than a prophet.
Mt 11:10 οὗτός ἐστιν περὶ οὗ γέγραπται, Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου
σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
¹⁰This173 is the one about whom it is written: 'Behold, I am sending my messenger before your
face, who will prepare your way before you.'174
Mt 11:11 ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων Ἰωάννου τοῦ
βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν.
¹¹Truly I tell you: Among those born of women there has not risen anyone greater than John
the Baptizer. But the one who is least in the kingdom of heaven is greater than he.
Mt 11:12 ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν
βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.
¹²And from the days of John the Baptizer until now, the kingdom of heaven has been
aggressively advancing, and the aggressive are seizing it.175
Mt 11:13 πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάννου ἐπροφήτευσαν·
¹³For all the Prophets and the Law prophesied until John.
Mt 11:14 καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι.
¹⁴And if you are willing to receive it, he is the Elijah who was to come.
Mt 11:15 ὁ ἔχων ὦτα ἀκουέτω.
¹⁵Let the one who has ears,176 hear."
173
11:10 txt ουτως ℵ B D Z itb,g¹,k syrs,c eth Or Amb SBL TH NA28 {\} ‖ ουτως γαρ C E L N P W Σ Φ 0233 lat syrp,h
cop arm Chr TR RP ‖ lac A 0281
174
11:10 This quote appears to be a blend of Exodus 23:20 and Malachi 3:1.
175
11:12 The Greek verb translated "aggressively advancing" is βιάζω, but also possibly the deponent βιάζομαι.
The Greek substantive translated "the aggressive" is βιαστής, a derivative of the Greek verb just mentioned. The
passage is difficult to translate because in the New Testament this Greek substantive is found only here, and the
verb is found only here and in a similar passage in Luke 16:16. The verb could mean "forcing itself" or "suffering
force," depending upon whether it is deponent or truly middle or passive voice. The substantive, in other known
instances, none in the Bible among them, bears in all three a negative connotation, of a person characterized by
violence or impetuosity. But this does not absolutely and conclusively mean that a less pejorative use for the word
did not exist, one that Matthew could have intended. The appropriate connotation must therefore be gleaned
from the context, which concerns John the Baptizer. Jesus had just finished describing John. He was no wimp
swayed back and forth by wind. He wore rough and tough clothing, ate a rough and tough diet, lived in the rough
and tough desert, and fearlessly rebuked Herod. My impression is that, just as it was such a strong, tough man
pushing the kingdom forward, so also it was such people who were the first to eagerly snap it up for the treasure it
was: aggressive or assertive people. Those who were forceful in the best sense of forceful. They "seized the day."
Such people were also quick (labeled impetuous by some) to discern trends, and recognize an opportunity. Street
wise people, not fastidious. John represented a somewhat veiled sign as being a type of Elijah. More cautious
people would not jump in on such hints that maybe this was the Elijah who was to come. They, like the Pharisees,
would want more black and white directions. But those who were impetuous in a good sense, took the plunge.
Jesus later in Matt. 21:31-32 sheds more light on this subject: speaking to the chief priests and elders, he said, "The
tax collectors and the prostitutes are going ahead of you into the kingdom. For John came to you to show you the
way of righteousness, and you did not believe him. And the tax collectors and the prostitutes did believe him, but
even after you saw that, you still did not repent and believe him." "Seize the day" is a word to the wise. The
kingdom of God is not for the timid. "But as for the timid, and unbelieving, and abominable, and murderers, and
immoral persons, and sorcerers and idolaters, and all liars, their inheritance will be in the lake of fire and burning
sulfur, which is the second death." (Rev. 21:8) "'And if he shrinks back, My soul will not be pleased with him.'
For we are not of those who shrink back and are destroyed, but of those who believe and possess their souls."
Hebrews 10:38-39, Habakkuk 2:4
176
11:15 txt ωτα B D itd,k syrs SBL NA28 {B} ‖ ωτα ακουειν ℵ C E L N W Z Σ Φ ita,aur,b,f,ff¹,g¹,h,l,q vg syrc,p,h,pal
copsa,mae arm eth geo Diatessarm Just Docetistsacc to Hipp Chrys Jer TR RP TH ‖ lac A 0233 0281
- 40 -
Mt 11:16 Τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις177 καθημένοις ἐν ταῖς
ἀγοραῖς ἃ προσφωνοῦντα τοῖς ἑτέροις
¹⁶"To what, then, shall I compare this generation? It is like children sitting in the
marketplaces,178 who call out to the others.179
Mt 11:17 λέγουσιν, Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε.
¹⁷They say:180 'We played the flute for you, and you didn't dance; we sang a dirge, 181 and you
didn't mourn.'
Mt 11:18 ἦλθεν γὰρ Ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν, Δαιμόνιον ἔχει·
¹⁸For John the Baptizer came neither eating nor drinking, and they say, 'He has a demon.'
Mt 11:19 ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν, Ἰδοὺ ἄνθρωπος φάγος
καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς.
¹⁹The Son of Man came eating and drinking, and they say, 'Behold a glutton and a wino, a
friend of revenue agents and sinners.' Well, wisdom is vindicated by her works." 182
Woe on Unrepentant Cities

Mt 11:20 Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ
μετενόησαν·
²⁰Then he began to denounce the cities in which most of his miracles had occurred, because
they had not repented:
Mt 11:21 Οὐαί σοι, Χοραζίν· οὐαί σοι, Βηθσαϊδά·183 ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ
δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν.
²¹"Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that happened in you
had taken place in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Mt 11:22 πλὴν λέγω ὑμῖν, Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.
²²Regardless, I tell you, it will be more bearable for Tyre and Sidon on the day of judgment
than for you.
177
11:16a txt παιδιοις καθημενοις εν ταις αγοραις ℵ B Z SBL TH NA28 {\} ‖ παιδιοις καθημενοις εν αγοραις C L N W Σ
Φ AN ‖ παιδιοις εν αγοραις καθημενοις E RP ‖ παιδαριοις εν αγοραις καθημενοις copsa TR ‖ παιδιοις καθημενοις εν τη
αγορα D ‖ παιδιοις εν αγορα καθημενοις BG ‖ lac A P 0233 0281
178
11:16b txt ταις αγοραις ℵ B Z syrh SBL TH NA28 {\} ‖ αγοραις C E L N W Σ Φ TR AN RP ‖ τη αγορα D vg (in foro) ‖
αγορα vg (in foro) syrc,p arm eth Euth BG ‖ lac A P 0233 0281
179
11:16c α προσφωνουντα τοις ετεροις ℵ B D Z SBL TH NA28 {\} ‖ προσφωνουσιν τοις ετεροις αυτων C ‖ και
προσφωνουσιν τοις ετεροις αυτων E L N W Σ ‖ α προσφωνουντα τοις εταιροις αυτων copsa AN ‖ και προσφωνουσιν
τοις εταιροις αυτων Φ TR BG RP ‖ α lac A P 0233 0281
180
11:17a txt λεγουσιν ℵ B D Z vg copsa AN SBL TH NA28 {\} ‖ και λεγουσιν C E L N W Σ Φ syrp TR BG RP ‖ lac A P
0233 0281
181
11:17b txt εθρηνησαμεν ℵ B D Z itaur,d,f,ff¹,g¹,k,l vg copsa,mae¹+² Greg-Nyss Chrys½ Aug⅓ SBL TH NA28 {B} ‖
εθρηνησαμεν υμιν C E L N W Σ Φ ita,b,ff²,h,q vgmss syrc,s,p,h arm eth geo Greg-Nyssmss Did Chrys½ Hesych Jer Aug⅔
TR RP ‖ lac A P 0233 0281
182
11:19 txt απο των εργων αυτης ℵ B* W syrp,h copsamss,bo slavmss (Apollinaris); mssacc. to Jerome SBL TH NA28 {B} ‖
απο παντων των εργων 124 788 pc ‖ απο ων τεκνων αυτης Β² C D E F G K L N Δ Θ Π Σ Φ ƒ¹ 22 28 33 157 174 180 205 565
579 597 700 892 1009 1006 1010 1071 1079 1195 1216 1230 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646
2148 2174 Lect ita,aur,c,d,f,ff¹,g¹,h,l,q vg syrc,s,hmg copsamss,mae¹ arm (eth) geo slavmss goth Or Epiph Chrys; Hil Ambrose
Jer Aug TR RP ‖ απο παντων (των) τεκνων αυτων 165 1536 2290 ‖ απο παντων των τεκνων αυτης 13 346 543 826 828
983 (itk ab omnibus filis suis) ‖ απο των τεκνων αυτης παντων 2680 ℓ950 pc ‖ απο εργων κατα σοφιαν επιτελουμενων
δικαιουται μαλλον η απο λογων σοφια 1507 (acc. to Willker) ‖ lac A H P Z 0233 0281 69 copmae². The readings with
τεκνων may be a harmonization to the Luke 7:35 parallel. The ones that add παντων are even more harmonized.
(Note: the standard shorthand ƒ¹³ does not work here, because that family is divided here. Part of it are 13, 124,
174, 346, 543, 788, 826, 828, 983.)
183
11:21 txt βηθσαιδα ℵ² C (D) (L) N V Σ ƒ¹ 33 157 579 1071 1424 Or TR-Scriv AN BG RP SBL TH NA28 {\} ‖ βηθσαιδαν
ℵ* B E F G K M (S) U W X Γ Δ Θ Π Φ Ω ƒ¹³ (28) 565 700 TR-Steph ‖ lac A H O P Q Z 0233 0281
- 41 -
Mt 11:23 καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ. ὅτι εἰ ἐν
Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον.
²³And you, Capernaum, will you be exalted up to heaven?184 No, you will sink as far as
Hades.185 Because if the miracles that happened in you had taken place in Sodom, it 186 would
have remained until this day.
Mt 11:24 πλὴν λέγω ὑμῖν ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί.
²⁴Regardless, I tell you, it will be more bearable on the day of judgment for Sodom than for
you."
Rest for the Weary

Mt 11:25 Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν, Ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ
οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ
νηπίοις·
²⁵At that time Jesus continued, and said, "I praise you, Father, Lord of heaven and earth,
because you have hidden these things from the sophisticated and learned, and revealed them to
little children.
Mt 11:26 ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
²⁶Yes, Father, for it was pleasing this way in your sight.
Mt 11:27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ
πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
²⁷"All things have been handed over to me by my Father. No one knows the Son except the
Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal
him.
Mt 11:28 Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.
²⁸"Come to me, all you who are weary and burdened, and I will give you rest.
Mt 11:29 ἄρατε τὸν ζυγόν μου ἐφ’ ὑμᾶς καὶ μάθετε ἀπ’ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ
καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν·
²⁹Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you
will find rest for your souls.
Mt 11:30 ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.
³⁰For my yoke is easy and my burden is light."
Chapter 12
Lord of the Sabbath
Mt 12:1 Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ
αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν.
¹At that time Jesus on a Sabbath was going through the grain fields. And his disciples were
hungry, and began to pluck and eat some heads of grain. 187
184
11:23a txt μη εως ουρανου υψωθηση ℵ B* D W ita,aur,b,d,ff¹,ff²,(k,l) vg syrc copsa,mae arm eth geo Irlat Gaud Jer SBL
TH NA28 {B} ‖ μη εως του ουρανου υψωθηση C Φ ‖ η εως του ουρανου υψωθεισα N Σ ith Chrys⅔ Jerms TR AN RP ‖ η
εως του ουρανου υψωθης E itf,(g¹),q syrs,p,h Chrys⅓ msacc to Jer BG ‖ η εως του ουρανου υψωθησει L ‖ η εως ουρανου
υψωθηση B² ‖ lac A H O P Q Z 0233 0281
185
11:23b txt καταβηση (Is 14:15; Lk 10:15) B D W ita,aur,b,d,f,ff¹,ff²,g¹,h,k,l,q vg syrs,c copsa arm eth geo Irlat Jer SBL NA28
{C} ‖ καταβιβασθηση ℵ C E (L -σει) N Σ syrp,h copmae TR RP TH ‖ lac A O P Z 0233 0281.
186
11:23c txt εμεινεν (singular) ℵ B C vg syrp SBL TH NA28 {\} ‖ εμενεν N ‖ εμενον Σ ‖ εμεινον L W ‖ εμειναν (plural)
D E Φ TR RP ‖ lac A O P Z 0233 0281. The Sahidic Coptic has the plural, but it also has "Sodom and Gomorrah"
preceding rather than solely Sodom. The scribes of the Greek manuscripts that wrote the plural perhaps were
hearing "Sodom and Gomorrah" in their heads. Or, the plural could mean "the people of Sodom" would remain
until today, which has its difficulties. Note that the KJV says "it would have remained…" probably following the
Latin Vulgate and/or the Douay & Rheims. The Wycliffe, Tyndale, Geneva, and Bishops' Bibles all say "they."
187
12:1 This was the allowable practice of "plucking the heads," see Deuteronomy 23:24, 25, "If you enter your
neighbor's vineyard, you may eat grapes until you are fully satisfied, but do not put any in a container. If you
- 42 -
Mt 12:2 οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ, Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν
ἐν σαββάτῳ.
²And when the Pharisees saw this, they said to him, "Look! Your disciples are doing what on
a Sabbath is not permissible188 to do!"
Mt 12:3 ὁ δὲ εἶπεν αὐτοῖς, Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ἐπείνασεν189 καὶ οἱ μετ’ αὐτοῦ;
³And he said to them, "Have you not read what David did, when he and those with him were
hungry?
Mt 12:4 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, ὃ οὐκ ἐξὸν
ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετ’ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις;
⁴How he entered the house of God, and the loaves of offering he ate, 190 which for him was not
permissible to eat, neither for those with him, but only for the priests?
Mt 12:5 ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον
βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν;
⁵Or haven't you read in the Torah that on the Sabbath the priests can, in the temple, desecrate
the Sabbath, and yet are innocent?
Mt 12:6 λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.
⁶And I tell you, something greater than the temple is here.191
Mt 12:7 εἰ δὲ ἐγνώκειτε τί ἐστιν, Ἔλεος192 θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς
ἀναιτίους.
⁷But if you had known what this means: 'I desire mercy, not sacrifice,'193 you would not have
condemned the innocent.
Mt 12:8 κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
⁸For the Son of Man is lord of the Sabbath."194
Mt 12:9 Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν·
⁹And going on from that place, he went into their synagogue,
Mt 12:10 καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες, Εἰ ἔξεστιν τοῖς
σάββασιν θεραπεῦσαι;195 ἵνα κατηγορήσωσιν αὐτοῦ.
¹⁰and behold, a man with a shriveled hand. 196 And they questioned him, in order that they
might accuse him, saying, "Is it permissible to heal on the Sabbath?"
enter your neighbor's grain field, you may pluck the heads with your hands, but you must not put a sickle to your
neighbor's standing grain."
188
12:2 The Greek word translated "permissible" is the impersonal participle ἔξεστιν, which is derived from the
same root as ἐξουσία, the word for authority. If an activity was ἔξεστιν, that means it was "loosed," or ruled by the
rabbis to be something "allowed" by the Torah. If something was not ἔξεστιν, as is the case here, that means it was
"bound," that is, the rabbis had adjudged that it was forbidden by the Torah.
189
12:3 txt επεινασε(ν) ℵ B C D E W Σ* 0233 0281 SBL TH ΝΑ28 {\} ‖ επεινασε(ν) αυτος L Σc Φ TR RP ‖ lac A P Z.
190
12:4 txt εφαγεν ο ⁷⁰ D W itaur,ff²*,k,q TH ‖ εφαγεν ους C E L N Σ Φ 0233 it vg syrh copsa Eus Chr TR RP ‖ εφαγον
ους ℵ ‖ εφαγον ο B SBL NA28 {\} ‖ lac A P Z 0281
191
12:6 God said, "Remember the Sabbath day, to keep it holy." The goal of the commandment was holiness. In
the temple, it was always holy. It was holy in the temple every day, not just on the seventh day. When you are in
the holy of holies in the temple, there are no holy days. The temple, its configuration and materials and form,
were a pattern of the body of Christ. When we are in Christ, we are in the Holy of Holies. There, there are no
days holier than others, for everything is holy. In this passage, Jesus said, "Something greater than the temple is
here." That something is the body of Christ.
192
12:7a txt ελεος ℵ B C D N 0233 SBL TH NA28 {\} ‖ ελεον E L W Σ Φ TR RP ‖ lac A P Z 0281
193
12:7b Hosea 6:6
194
12:8 txt εστιν ℵ B C D E L W Σ 0233 syrc,p copsa arm eth Or Cyr Tert RP SBL TH NA28 {\} ‖ εστιν και itf vg syrh
TR ‖ εστιν ο υιος του ανθρωπου και του σαββατου Φ ƒ¹ 33 157 788 1424 ‖ lac A P Z 0281
195
12:10a txt θεραπευσαι ℵ D L W NA28 {\} ‖ θεραπευειν B C E N Σ Φ 0233 TR RP SBL TH ‖ lac A P Z 0281
196
12:10b txt ανθρωπος χειρα εχων ℵ Β C W SBL TH NA28 {\} ‖ ανθρωπος ην την χειρα εχων TR RP ‖ ην εκει
ανθρωπος την χειρα εχων E ‖ ανθρωπος ην εκει εχων την χειρα N Σ 0233 ‖ ην ανθρωπος εκει την χειρα εχων Φ ‖
ανθρωπος ην εκει την χειρα εχων D L ‖ lac A P Z 0281
- 43 -
Mt 12:11 ὁ δὲ εἶπεν αὐτοῖς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ
τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ;
¹¹Then he said to them, "Is there anyone among you who, if he has one sheep, and it falls into a
pit on the Sabbath, will not take hold of it and lift?
Mt 12:12 πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν.
¹²And how much more valuable is a human being than a sheep! Therefore, it is permissible to
do good on the Sabbath."
Mt 12:13 τότε λέγει τῷ ἀνθρώπῳ, Ἔκτεινόν σου τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη
ὑγιὴς ὡς ἡ ἄλλη.
¹³Then he says to the man, "Stretch out your hand." So he stretched it out, and it was
restored, just as sound as the other.
Mt 12:14 ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατ’ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
¹⁴And the Pharisees went out and began to plot against him, as to how they might kill him.
Crowds Follow Jesus

Mt 12:15 Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ
ἐθεράπευσεν αὐτοὺς πάντας,
¹⁵But being aware of this, Jesus departed from there, and many crowds 197 followed him, and
he healed them all,
Mt 12:16 καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν·
¹⁶and ordered them not to make him manifest,
Mt 12:17 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος,
¹⁷so that the thing spoken through the prophet Isaiah might be fulfilled, which says:
Mt 12:18 Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ
πνεῦμά μου ἐπ’ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ.
¹⁸"Behold, my servant whom I have chosen, my beloved, in whom my soul is well pleased; I
will put my Spirit upon him, and he will announce righteous judgment to the nations.
Mt 12:19 οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ.
¹⁹He will not quarrel or cry out; nor will anyone hear his voice in the streets.
Mt 12:20 κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ
εἰς νῖκος τὴν κρίσιν.
²⁰A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads
righteous judgment to victory.
Mt 12:21 καὶ τῷ198 ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.
²¹And in his name the Gentiles will put their hope."199
Jesus and Baalzibbul

Mt 12:22 Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός· καὶ ἐθεράπευσεν αὐτόν,
ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν.
²²Then a demonized man who was blind and mute was brought to him, and he healed him so
that the mute man200 spoke and saw.
197
12:15 txt οχλοι πολλοι C D E L Nc W Σ Φ 0281 itd,f,h,(q) syrp,h copsams arm (eth) geo Or Eus½ Chrys (Hil) TR RP TH
[NA28 οχλοι] {C} ‖ πολλοι οχλοι 0233 ‖ πολλοι ℵ B ita,aur,b,ff¹,ff²,g¹,k,l vg (syrc,s) Eus½ Chr Jer Aug SBL ‖ οχλοι N* ‖ lac A P
Z
198
12:21a txt τω ℵ B C E Lc Σ Φ 0281 RP SBL TH NA28 {\} ‖ εν τω D Irlat TR ‖ τ εν L* ‖ επι τω W 0233 ‖ lac A P Z. The
data saying L* reads τ εν is from Swanson. The NA28 apparatus does not agree. Here is a snip of the image.
199
12:21b Isaiah 42:1-4
- 44 -
Mt 12:23 καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ;
²³And all the multitudes were astonished and said, "Could this be the Son of David?" 201
Mt 12:24 οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον, Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ
Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.
²⁴But when the Pharisees heard this, they said, "Only by Ba'al-zibbul, 202 the ruler of the
demons, is this fellow driving out the demons."
Mt 12:25 εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, Πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς
ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται.
²⁵But knowing their thoughts, he said to them, "Every kingdom divided against itself will be
desolated, and every city or house divided against itself will not stand.
Mt 12:26 καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ’ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ
βασιλεία αὐτοῦ;
²⁶And if Satan is driving out Satan, he is divided against himself, so how will his kingdom
stand?
Mt 12:27 καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ
τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν.
²⁷"And if I am driving out the demons by Baal-zibbul, by whom are your disciples driving
them out? Therefore, they will be your judges.
Mt 12:28 εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ βασιλεία
τοῦ θεοῦ.
²⁸But if I am driving out the demons by the Spirit of God, then the kingdom of God has come
upon you.
Mt 12:29 ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι,203
ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
²⁹"Or how can anyone enter the house of the strong man and carry away his things, unless he
first binds the strong man? And then he will plunder his house.
Mt 12:30 ὁ μὴ ὢν μετ’ ἐμοῦ κατ’ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ’ ἐμοῦ σκορπίζει.204
³⁰"The person who is not with me is against me, and the one who does not gather with me is
scattering.
Mt 12:31 Διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ
τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται.205
³¹"Therefore I tell you, all kinds of sin and blasphemy will be forgiven people, but the
blasphemy of the Spirit will not be forgiven.
200
12:22 txt κωφον ℵ* B D cop SBL TH NA28 {\} ‖ κωφον και ℵ² ‖ κωφον και τυφλον W ‖ τυφλον και κωφον 0281
arm ‖ τυφλον και κωφον και C E N Φ syrh TR RP ‖ κωφον και τυφλον και L Σ 0233 ‖ lac A P Z
201
12:23 The Traditions of the Elders and Pharisaic teaching declared that 3 steps were required in order to cast out
a demon: 1, talk with demon, 2, find out its name, 3, cast it out by name. So then, they could not cast out a demon
if the person or demon did not speak. Thus it was considered a sure sign of being the Messiah, if someone cast a
demon out of a mute person.
202
12:24 txt βεελζεβουλ ²¹ C D E (L) N W Σ Φ 0233vid 0281 it syrh (copsa,mae) TR RP SBL TH NA28 {\} ‖ Βεεζεβουλ ℵ
B ‖ Beelzebub (itff1) vg syrs,c,p ‖ lac A P Z. The spelling Βεελζεβουβ would represent the Hebrew ‫ בעל זְ בּוב‬- baʿal
zəbȗb as found in II Kings 1:2, and means "Baal (Lord) of flies." The spelling Beelzeboúl - ‫ – בעל זְ בּול‬baʿal zəbȗl
would mean "lord of filth." "Ba'al." means Lord or Prince. Baal was a Canaanite god, the son of Dagon, the god of
grain. Baal was the bull prince, the bull being a symbol of fertility. Baalzebub, as in the Hebrew text of II Kings
1:2, is a derisive alteration of Baalzibbul meaning "Prince of flies." In this way the followers of Yahweh made fun of
Baal. Later the name Baalzebub became associated with the Aramaic Beeldebaba, "enemy." Thus the conflation
of Baalzebub and Beeldebaba, "Beelzebub," came to be a name for Satan. To avoid confusion in all the names, this
author thought it best to revert to the original form of the name.
203
12:29 txt αρπασαι B C* N W Σ SBL TH NA28 {\} ‖ διαρπασαι ℵ C² D E L Φ TR RP ‖ lac A P Z 0233 0281
204
12:30 txt σκορπίζει “is scattering” TR RP NA28 {\} ‖ σκορπίζει με “is scattering me” ℵ 33 1582* pc syrhmg copbo ‖
“he who is not gathered with me is scattered” copmae² ‖ lacuna A P Z 0233 0281. See the same variant in Luke 11:23.
205
12:31 txt ουκ αφεθησεται ℵ B itaur,k vg copsa,mae² SBL TH NA28 {\} ‖ ουκ αφεθησεται αυτω it(b),ff¹,h syrs,c copmae¹ ‖
ουκ αφεθησεται τοις ανθρωποις C D E L N W Σ Φ itf,ff²,q syrp,h Bas TR RP ‖ lac A P Z 0233 0281
- 45 -
Mt 12:32 καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ’ ἂν εἴπῃ
κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ206 τῷ αἰῶνι οὔτε ἐν τῷ
μέλλοντι.
³²And whoever speaks a word against the Son of Man, that will be forgiven them, but whoever
speaks against the Holy Spirit, that will not be forgiven him, either in this age or in the one to
come.
Mt 12:33 Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον
σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται.
³³"Either call the tree good and its fruit good, or call the tree bad and its fruit bad; for the tree is
known by its fruit. 207
Mt 12:34 γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ
περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.
³⁴"You spawn of vipers, how are you able to speak good things, since you are evil? For out of
the abundance of the heart the mouth speaks.
ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά· καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ
πονηροῦ θησαυροῦ ἐκβάλλει πονηρά.
³⁵The good person brings forth good things out of his treasure of good,208 and the evil person
brings forth evil out of his treasure of evil.
Mt 12:36 λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν209 οἱ ἄνθρωποι ἀποδώσουσιν περὶ
αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως·
³⁶And I tell you, every idle word which human beings will speak, they will have to give an
explanation for it on the day of judgment.
Mt 12:37 ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.
³⁷For out of your words you will be justified, and out of your words you will be condemned."
The Sign of Jonah

Mt 12:38 Τότε ἀπεκρίθησαν αὐτῷ 210 τινες τῶν γραμματέων καὶ Φαρισαίων λέγοντες,
Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.
³⁸Then some of the Torah scholars and Pharisees responded to him saying, "Teacher, we want
to see a miraculous sign from you."
Mt 12:39 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον
οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου.
³⁹But he answered and said to them, "An evil and adulterous generation asks for a miraculous
sign. And no sign will be given to it except the sign of the prophet Jonah.
Mt 12:40 ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως
ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
⁴⁰For as Jonah was three days and three nights in the belly of the huge sea creature, so the Son
of Man will be three days and three nights in the heart of the earth.
206
12:32 txt τουτω τω αιωνι ℵ B C D N W Σ Φ Or TR SBL TH NA28 {\} ‖ τω νυν αιωνι E L Bas Epiph RP ‖ lac A P Z 0233
0281
207
12:33 Compare Gospel of Thomas, saying 43: “His disciples said to him, ‘Who are You, that You should say these
things to us?’ [Jesus said to them,] ‘You do not realize who I am from what I say to you, but you have become like the
Jews; for they (either) love the tree and hate its fruit or love the fruit and hate the tree.’” Jesus likened himself to a
tree, and his sayings and his deeds were the fruit of that tree. Some people liked his deeds, but not him. Some
liked him, but not his sayings. But if a tree’s fruit is good, it is a good tree.
208
12:35b txt αγαθου θησαυρου ℵ B C D E N W Σ Φ lat syrp,h cop Ormss Did Chr RP SBL TH NA28 {\} ‖ αγαθου
θησαυρου της καρδιας itf*,ff² vgmss syrc arm eth Clem Ormss TR ‖ αγαθου θησαυρου της καρδιας αυτου L ‖ lac A P Z
0233 0281
209
12:36 txt ο λαλησουσιν ℵ B SBL TH NA28 {\} ‖ ο εαν λαλησουσιν C ‖ ο λαλουσιν D ‖ ο (ε)αν λαλησωσιν E L N W Σ
Φ 0250 TR RP ‖ lac A P Z 0233 0281
210
12:38 txt αυτω τινες ℵ B C D L N Σ lat syrh copsa arm eth Chr SBL TH NA28 {\} ‖ τινες E W Φ 0250 syrp copmae
TR RP ‖ lac A P Z 0233 0281
- 46 -
Mt 12:41 ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ
κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.
⁴¹ "Men of Nineveh will rise at the judgment with this generation and condemn it, for they
repented at the preaching of Jonah, and behold, something greater than Jonah is here.
Mt 12:42 βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ
αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον
Σολομῶνος ὧδε.
⁴²The Queen of the South will be resurrected at the judgment with this generation and
condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold,
something greater than Solomon is here.
Mt 12:43 Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων
τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει.
⁴³"Now when an unclean spirit comes out from a human being, it goes through waterless
places, seeking rest, and does not find it.
Mt 12:44 τότε λέγει, Εἰς τὸν οἶκόν μου ἐπιστρέψω ὅθεν ἐξῆλθον· καὶ ἐλθὸν εὑρίσκει σχολάζοντα
σεσαρωμένον καὶ κεκοσμημένον.
⁴⁴Then it says, 'I will return to my house from which I came.' And when it arrives, it finds the
house standing empty, swept clean and put in order.
Mt 12:45 τότε πορεύεται καὶ παραλαμβάνει μεθ’ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα
ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα
τῶν πρώτων. οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ.
⁴⁵Then it goes and brings with it seven other spirits more evil than itself, and they enter inside
and live there. And the final condition of that human is worse than the first. That is also how
it will be with this evil generation."
Jesus' Mother and Brothers

Mt 12:46 Ἔτι211 αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν
ἔξω ζητοῦντες αὐτῷ λαλῆσαι.
⁴⁶While he was still speaking to the crowd, behold, his mother and brothers had been standing
outside, wanting to talk to him.
Mt 12:47 εἶπεν δέ τις αὐτῷ, Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι
λαλῆσαι.212
⁴⁷And someone said to him, "Behold, your mother and your brothers have been standing
outside, wanting to talk to you."
Mt 12:48 ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ, Τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ
ἀδελφοί μου;
⁴⁸And he replied to the one who informed him, and said, "Who is my mother, and who are my
brothers?"
Mt 12:49 καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν, Ἰδοὺ ἡ μήτηρ μου καὶ οἱ
ἀδελφοί μου·
⁴⁹And extending his hand toward his disciples, he said, "Behold, my mother and my brothers.
211
12:46 txt ετι αυτου λαλουντος ℵ B lat TH NA28 {\} ‖ λαλουντος δε αυτου D L Z syrp ‖ ετι δε αυτου λαλουντος E C
W Σ Φ itq syrh TR RP SBL ‖ lac A N P 0233 0281
212
12:47 txt
ειπεν δε τις αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω εστηκασιν ζητουντες σοι λαλησαι Z TR RP SBL TH
[ειπεν δε τις αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω εστηκασιν ζητουντες σοι λαλησαι] NA28 {C}
ειπεν δε τις αυτω αυτω ιδου η μητηρ σου και οι αδελφοι σου εξω εστηκασιν ζητουντες σοι λαλησαι C
ειπεν δε τις των μαθητων αυτου ιδου η μητηρ σου και οι αδελφοι σου εξω ζητουσιν σε ℵ¹
omit verse ℵ* B L itff¹,k syrc,s copsa,mae²
lac A N P 0233 0281
- 47 -
Mt 12:50 ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς αὐτός μου ἀδελφὸς
καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
⁵⁰For whoever does the will of my Father in heaven, that person is my brother and sister and
mother."
Chapter 13
The Parable of the Sower
Mt 13:1 Ἐν213 τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν·
¹That same day Jesus went out of the house and sat down by the lake.
Mt 13:2 καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι,
καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
²And such large crowds gathered around him, that he got into a boat214 to sit in it, and all the
people stood on the shore.
Mt 13:3 καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων, Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ
σπείρειν.
³And he spoke many things to them in parables, and said: "Behold, the sower went out to sow.
Mt 13:4 καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ215
κατέφαγεν αὐτά.
⁴And as he sowed, some seed fell beside the way,216 and the birds came and ate them up.
Mt 13:5 ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ
τὸ μὴ ἔχειν βάθος γῆς.
⁵And other seed fell on the rocky spots, where it did not have much soil, and it sprang up
quickly, because it did not have depth of soil.
Mt 13:6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
⁶And when the sun came up, it was scorched, and because it had no root, it dried up.
Mt 13:7 ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά.
⁷And others fell on the thorns, and the thorns grew up and choked them.
Mt 13:8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα,
ὃ δὲ τριάκοντα.
⁸And others fell on the good soil, and yielded fruit, one a hundredfold, the other sixty, and
another thirty.
Mt 13:9 ὁ ἔχων ὦτα ἀκουέτω.
⁹Let the one who has ears,217 hear."
The Parable of the Sower Explained

Mt 13:10 Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ, Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς;
¹⁰And the disciples came to him and said to him, "Why do you speak to them in parables?"
213
13:1 txt εν ℵ B Z lat syrs copsa,mae SBL TH NA28 {\} ‖ εν δε C D E L W Σ Φ itf,h,q syrp,h TR RP ‖ lac A N P 0233 0281
214
13:2 txt πλοιον ℵ B C L W Z Σ SBL TH NA28 {\} ‖ το πλοιον D E Φ TR RP ‖ lac A N P 0233 0281. Note that the
Textus Receptus contains the definite article with "boat," but the English translations based on the TR do not say
"the boat" but rather "a boat / a ship." See the Geneva Bible, Tyndale, Bishops' Bible, the KJV, and the NKJV, which
all say "a" not "the." This is because the definite article in Greek does not necessarily mean "the" in English. The
article here is not anaphoric, as it cannot be referring back to a known boat, since there is no boat mentioned
previously in the context. The article cannot be referring to "the only" boat, because there were several boats
owned by the disciples, besides the fact that other people could have had boats on hand.
215
13:4a txt ελθοντα τα πετεινα B SBL TH NA28 {\} ‖ ελθοντα πετεινα και Z ‖ ηλθεν τα πετεινα του ουρανου και E Σ
Φ ‖ ηλθον τα πετεινα και D L ‖ ηλθεν τα πετεινα και ℵ C W TR RP ‖ lac A N P 0233 0281
216
13:4b Or possibly, "beside the row." The way or road for seed is the row.
217
13:9 txt ωτα ℵ* B L ita,e,ff¹,k syrs SBL TH NA28 {B} ‖ ωτα ακουειν ℵ² C D E N O W Z Σ Φ itaur,b,d,f,g¹,h,l,π,q vg syrc,p,h
copsa,mae arm eth geo Diatessarm Just Docetists and Naacenesacc to Hipp Chrys Jer Spec TR RP ‖ lac A P 0233 0281
- 48 -
Mt 13:11 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς218 ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας
τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται.
¹¹And he answered and said to them, "To you it has been granted to know the mysteries of the
kingdom of heaven, but to them it has not been granted.
Mt 13:12 ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει
ἀρθήσεται ἀπ’ αὐτοῦ.
¹²For to the one who has, it will be given, and he will have an abundance. As for the one who
does not have, even what he has will be taken away from him.
Mt 13:13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ
ἀκούουσιν οὐδὲ συνίουσιν·
¹³For this reason I speak to them in parables, that 'Though looking they do not see, and though
listening they neither hear nor understand.'
Mt 13:14 καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα, Ἀκοῇ ἀκούσετε καὶ οὐ μὴ
συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε.
¹⁴In them the prophecy of Isaiah is fulfilled, which says: 'With an ear you will hear and never
understand; and looking, you will see, and not at all perceive.
Mt 13:15 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς
ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ
καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι219 αὐτούς.
¹⁵For this people's heart has become impervious; they hardly hear with the ears, and they have
shut up their eyes, lest they see with the eyes and hear with the ears and understand with the
heart, and turn, and I would heal them.' 220
Mt 13:16 ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν.221
¹⁶"But blessed are your eyes because they see, and your ears, because they hear.
Mt 13:17 ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ
οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
¹⁷For truly I tell you, many prophets and righteous ones longed to see what you are seeing, but
did not see it, and to hear what you are hearing, but did not hear it.
Mt 13:18 Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος.
¹⁸ "Hear then the parable of the sower:
Mt 13:19 παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ
ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.
¹⁹When anyone hears the word of the kingdom and does not understand, the evil one comes
and snatches away what was sown in his heart. This is the seed sown beside the way.
Mt 13:20 ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς
λαμβάνων αὐτόν·
²⁰And what was sown on the rocky spots, this is someone who hears the word and
immediately with joy receives it.
218
13:11 txt ειπεν αυτοις B D E L Nvid W Σ Φ lat syr copsa,mae TR RP SBL TH NA28 {\} ‖ ειπεν ℵ C Z itff¹ itk WH NA25
‖ lac A P 0233 0281
219
13:15a txt ιασομαι ℵ B C D E (L) N W Σ AN RP SBL TH NA28 {\} ‖ ιασωμαι Φ Chr TR BG ‖ lac A P Z 0233 0281.
The Septuagint in Isaiah 6:10 reads ιασομαι (future). In conditional phrases like this the future is interchangeable
with the subjunctive. One may render both of these "I would heal them in that conditionality." See for example,
in this same chapter, verse 28 where the Majority text has the future form of "Do want us to go out and collect"
where "collect" is the future form.
220
13:15b Isaiah 6:9,10; This and other quotes of the Old Testament may differ from what your English Old
Testament says, because your Old Testament was translated mainly from the Masoretic Text. When the gospels
writers were recalling the words of Jesus, the differences between how they say Jesus quoted the O.T. and what our
Old Testament says could be because they were quoting from the Septuagint, which is the Greek translation of the
Hebrew Old Testament, done a couple hundred years before Christ. Or, they were quoting from the Hebrew text
from which the Septuagint was translated from, but now does not exist because of the Masoretes standardizing all
the Hebrew texts.
221
13:16 txt ακουουσιν ℵ B C D N Σ pm AN SBL TH NA28 {\} ‖ ακουει E L W Φ pm Chrys TR HF BG RP ‖ lac A P Z 0233
0281
- 49 -
Mt 13:21 οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ
διὰ τὸν λόγον εὐθὺς σκανδαλίζεται.
²¹But having no root in himself, he is alive only a short time. For when tribulation comes, or
persecution because of the word, he quickly falls away.
Mt 13:22 ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ ἡ μέριμνα τοῦ
αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται.
²²And what was sown in the thorns, this is someone who hears the word, and the worry of the
world,222 and the seductiveness of wealth223 choke the word, and it becomes unfruitful.
Mt 13:23 ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ
καρποφορεῖ καὶ ποιεῖ ὁ μὲν ἑκατόν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα.
²³And what was sown on the good soil, this is someone who hears the word and understands,
who does bear fruit and produces; one a hundredfold, the other sixty, and another thirty."
The Parable of the Look-alike Weeds

Mt 13:24 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν
ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ.
²⁴He put before them another parable, as follows: "The kingdom of heaven is likened to a man
sowing good seed in his field.
Mt 13:25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ
μέσον τοῦ σίτου καὶ ἀπῆλθεν.
²⁵But while the people were sleeping, his enemy came and sowed zizania 224 in between the
wheat, and went away.
Mt 13:26 ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια.
²⁶And when the wheat grass had sprung up and formed seed, 225 at that same time the zizania
became apparent.
Mt 13:27 προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ, Κύριε, οὐχὶ καλὸν σπέρμα
ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια;
²⁷"So the owner's servants came to him and said to him, 'Sir, you sowed good seed in your
field, did you not? How then does it have zizania?'
Mt 13:28 ὁ δὲ ἔφη αὐτοῖς, Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι λέγουσιν αὐτῷ,
Θέλεις οὖν ἀπελθόντες συλλέξωμεν226 αὐτά;
²⁸"And he said to them, 'A hateful person did this.' "And the servants say to him, 'Do you
want us to go out, then, and collect them?'
222
13:22a txt του αιωνος ℵ* B D ita,d,e,ff²,g¹,h,k copsams arm SBL TH NA28 {\} ‖ του αιωνος τουτου ℵ¹ C E L N W Σ Φ
itaur,b,f,ff¹,l,q vg syr copsamss,mae¹+² Or TR RP ‖ lac A P Z 0233 0281
223
13:22b Or "deceitfulness of wealth." I see two possible interpretations of this. One, that wealth is seductive,
and draws the poor toward it and away from the kingdom. Two, is that it is talking about those who obtain wealth
in this world, and they are deceived into thinking that they are wealthy.
224
13:25 Greek: ζιζάνιον- zizania, a grass plant in Palestine that looked like wheat in every way, except until the
head of seed appeared, because the zizania seed heads were different from the wheat heads. The zizania grain was
not good for anything. The King James Version rendered ζιζάνιον as the English word "tare," a word probably
descended from the Arabic tarhah, (noun) or tarahah, (verb), the basic meaning of which is transferred to the
English word "tare." To "tare" goods is to ascertain the difference between the gross quantity and the net, to
ascertain the quantity of the useful, and throw away the damaged goods, along with the packaging, the pallets, and
whatever other deleterious material may be found with it. This word "tare' was first chosen as an English
translation of ζιζάνιον for revisions of John Wycliffe's NT, and the word was made the standard by Mr. John Purvey,
in his 1388 revision of the Wycliffe New Testament, and subsequently was adopted for use in Tyndale's and all
English Bible translations of the 1500's and 1600's. Purvey chose the word tare because the tare vetch was a
common weed problem among the plants of the England of his day. The seeds of the tare vetch had to be removed
from the seed corn after harvest. But the tare vetch did not resemble the corn plant at all. The Greek word
translated in this parable as "wheat" could mean either corn or wheat, but the plant zizanium resembled wheat, not
corn. I concluded that the word "tare" is not appropriate here for three reasons; One, its meaning does not include
the look-alike trait of the plant; Two, the word now refers to a vetch that is cultivated with oats for use as fodder,
unlike the useless zizanium; and Three, it is a word too seldom used for most people to understand.
225
13:26 Greek: fruit
226
13:28 txt συλλεξωμεν ℵ B C (D) E N W Σ Φ 0281 TR AN SBL TH NA28 {\} ‖ συλλεξομεν L HF BG RP ‖ lac A P Z 0233
- 50 -
Mt 13:29 ὁ δέ φησιν, Οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον.
²⁹"But he says, 'No, in case while collecting the zizania you uproot the wheat along with them.
Mt 13:30 ἄφετε συναυξάνεσθαι ἀμφότερα ἕως227 τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ
τοῖς θερισταῖς, Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι
αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.
³⁰Leave both to grow together until the harvest, and at the time of harvest I will tell the
reapers: Collect the zizania first and tie them in bundles to be burned, but gather the wheat into
my barn.'"
The Parables of the Mustard Seed and the Yeast

Mt 13:31 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν
κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ·
³¹Another parable he put before them, and said, "The kingdom of heaven is like a mustard
seed, which a person took and sowed in his garden,
Mt 13:32 ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων
ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς
κλάδοις αὐτοῦ.
³²which indeed is smaller than all the seeds, but when it grows, it becomes a tree, larger than
all the herbs, such that the birds of the sky come and nest in its branches."
Mt 13:33 Ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν
λαβοῦσα γυνὴ ἐνέκρυψεν228 εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον.
³³He told them another parable: "The kingdom of heaven is like yeast, which a woman took
and buried into three measures229 of dough, until the whole batch was leavened."
Mt 13:34 Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς
οὐδὲν ἐλάλει αὐτοῖς·
³⁴Jesus spoke all these things to the crowds in parables; indeed he would typically speak
nothing230 to them without a parable,
Mt 13:35 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, Ἀνοίξω ἐν παραβολαῖς τὸ στόμα
μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς [κόσμου].
³⁵so that the thing spoken through the prophet might be fulfilled, which says: "I will open my
mouth in parables, I will utter things hidden since the creation of the world."231 232
The Parable of the Look-alike Weeds Explained

Mt 13:36 Τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ
λέγοντες, Διασάφησον233 ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ.
³⁶Then, leaving the crowds, he went into the house. And his disciples came to him and said,
"Explain to us the parable of zizania in the field."
Mt 13:37 ὁ δὲ ἀποκριθεὶς εἶπεν, Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου·
³⁷And he answered and said, "The one sowing the good seed is the Son of Man,
227
13:30 txt εως B D 0281 NA28 {\} ‖ αχρι ℵ*,² L ‖ μεχρι ℵ¹ C E N W Σ 0233 TR RP SBL TH ‖ μεχρις Φ ‖ lac A P Z
228
13:33a txt ενεκρυψεν ℵ B C D E W Φ TR AN SBL TH NA28 {\} ‖ εκρυψεν L Σ 0233 BG RP ‖ lac A P Z 0281
229
13:33b Greek: three sata, about 5 gallons, or 22 liters.
230
13:34 txt ουδεν ℵ* B C W Σ itf syrh copsa SBL TH NA28 {\} ‖ ουκ ℵ² D E L Φ 0233 lat syrc,p TR RP ‖ lac A N P Z
0281
231
13:35a txt καταβολης κοσμου ℵ*,² C D E L O W Σ Φ 0233 lat syrp,h cop arm geo Clem Ps-Clem Chryslem Hesych
Hil Jer½ TR RP [NA28 κοσμου] {C} ‖ καταβολης ℵ¹ B ite,k eth Or Jer½ Eus SBL TH ‖ αρχης syrc,s ‖ lac A N P Z 0281. Ps
77:2 LXX: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ’ ἀρχῆς. NETS: "I will open my mouth in
a parable, I will utter problems from of old"
232
13:35b Psalm 78:2, except that the context in Psalms speaks of things "we HAVE heard and known." The
quotation resembles the Septuagint more than the Hebrew.
233
13:36 txt διασαφησον ℵ* B 0242vid lat Orpt SBL TH NA28 {\} ‖ φρασον ℵ² C D E L W Σ Φ 0106 0233 0250 it Orpt TR
RP ‖ lac A N P Z 0281
- 51 -
Mt 13:38 ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ
ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ,
³⁸and the field is the world, and the good seed, these are the children of the kingdom. The
zizania are the children of the evil one,
Mt 13:39 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ
δὲ θερισταὶ ἄγγελοί εἰσιν.
³⁹and the enemy who sows them is the devil. The harvest is the end of the age, and the
reapers are angels.
Mt 13:40 ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ καίεται,234 οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ
αἰῶνος·
⁴⁰"And as the zizania are collected and consumed by fire, so it will be at the end of the age. 235
Mt 13:41 ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς
βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν,
⁴¹The Son of Man will send out his angels, and they will collect out of his kingdom all the
things that lead to sin and those who practice lawlessness;
Mt 13:42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς
τῶν ὀδόντων.
⁴²and they will throw them into the furnace of fire. There will be weeping there, and
gnashing of teeth.
Mt 13:43 Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα
ἀκουέτω.
⁴³At that time, the righteous will shine forth like the sun in the kingdom of their Father. Let
the one who has ears,236 hear.
The Parables of the Hidden Treasure and the Pearl

Mt 13:44 Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν
ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει τὸν
ἀγρὸν ἐκεῖνον.
⁴⁴"The237 kingdom of heaven is like treasure hidden in a field, which when a man found it, he
hid it again. Then out of his joy he goes and sells what things he has, and buys that field.
Mt 13:45 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς
μαργαρίτας·
⁴⁵"Again, the kingdom of heaven is like a merchant who was looking for fine pearls.
Mt 13:46 εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ
ἠγόρασεν αὐτόν.
⁴⁶And238 when he found a single valuable pearl, he went away and sold every thing that he
had and bought it.
The Parable of the Net

Mt 13:47 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ
παντὸς γένους συναγαγούσῃ·
⁴⁷"Again, the kingdom of heaven is like a net cast into the sea and catching every kind of fish,
234
13:40a txt καιεται C E L W Σ Φ 0106 0242vid RP SBL TH ‖ κεεται 0250 ‖ κεετε 0233 ‖ κατακαιονται D ‖
κατακαιεται ℵ B Cyr TR (NA28 [κατα]καιεται) {\} ‖ lac A N P Z 0281.
235
13:40b txt αιωνος ℵ B D lat syrs,c copsa,mae arm eth Irlat Or Cyr SBL TH NA28 {\} ‖ αιωνος τουτου C L P W Σ Φ 0106
0233 0242 0250 itf,h,q syrp,h copsams TR RP ‖ lac A N Z 0281
236
13:43 txt ωτα ℵ* B 0242 ita,b,e,k vg Hil Aug SBL TH NA28 {B} ‖ ωτα ακουειν ℵ² C D E L N O P W Σ Φ 0106 0233 0250
itaur,d,f,ff¹,g¹,h,l,q vgcl syrc,s,p,h,pal copsa,mae,fay arm eth geo Diatessarm Or Chr Pelag TR RP ‖ lac A Z 0281
237
13:44 txt ομοια ℵ B D 0242 lat syrs,c cop eth SBL TH NA28 {\} ‖ παλιν ομοια C E L N P W Σ Φ 0106 0233 0250
itf,h,q syrp,(h) arm Orlem TR RP ‖ lac A Z 0281
238
13:46 txt ευρων δε ℵ B D L 0233 0242vid ith vg syrc,p cop SBL TH NA28 {\} ‖ ος ευρων C E N P W Σ Φ 0106 0250
itf,(q) syrh TR RP ‖ lac A Z 0281
- 52 -
Mt 13:48 ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ
εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον.
⁴⁸which when full, the fishers pulled up onto the shore, and sitting down, they collected the
good kinds into baskets, but threw away the bad.
Mt 13:49 οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς
πονηροὺς ἐκ μέσου τῶν δικαίων
⁴⁹This is how it will be at the end of the age. The angels will go forth and will separate the
evil ones from out of the midst of the righteous,
Mt 13:50 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς
τῶν ὀδόντων.
⁵⁰and throw them into the furnace of fire. There will be weeping there, and gnashing of
teeth."
Mt 13:51 Λέγει αὐτοῖς ὁ Ἰησοῦς, Συνήκατε ταῦτα πάντα; λέγουσιν αὐτῷ, Ναί, κύριε.
⁵¹"Jesus said to them,239 "Have you understood all these things?" They are saying to him,
"Yes, Lord."240
Mt 13:52 ὁ δὲ εἶπεν αὐτοῖς, Διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς εἰς τὴν βασιλείαν τῶν
οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ
παλαιά.
⁵²And he said to them, "Therefore every Torah scholar discipled into 241 the kingdom of heaven
is like a person who owns a house, who puts forward out of his treasure room items both new
and old."
A Prophet Without Honor

Mt 13:53 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν.
⁵³And it came about that when Jesus had finished these parables, he moved on from there.
Mt 13:54 καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε
ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν, Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις;
⁵⁴And coming into his home town, he taught them in their synagogue, such that they were
astounded, and said, "Where did this man get this wisdom and these miraculous powers?
Mt 13:55 οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ
ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας;
⁵⁵Isn't this the son of the carpenter? Isn't his mother named Mary, and his brothers Jacob and
Joseph242 and Simon and Judah?
Mt 13:56 καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα;
⁵⁶And aren't all his sisters here with us? Where then did this man get all these things?"
239
13:51a txt λεγει αυτοις ο ιησους συνηκατε C E L N W Σ Φ 0233 itf,h,q syrc,p,h (ita vgmss copmae¹+²) TR RP ‖
συνηκατε ℵ B D lat syr cop SBL TH NA28 {\} ‖ lac A P Z 0281
s sa
240
13:51b txt ναι κυριε C E L N W Σ Φ 0233 it syrp,h cop TR RP ‖ ναι ℵ B D lat syrs,c SBL TH NA28 {\} ‖ lac A P Z 0281
copmae²
241
13:52 txt εις την βασιλειαν E L Φ pm itg¹ TR RP ‖ μτην βασιλειαν 0233 ‖ εν τη βασιλεια D lat geo Irlat Aug ‖ τη
βασιλεια ℵ B C N W Σ 0281vid ite,k syr cop arm SBL TH NA28 {\} ‖ lac A P Z. I perceive from the reading of 0233 that
the ending of the word prior to the εις of the TR RP reading is the same: i.e.: μαθητευθεις εις, which perhaps caused
some copyists to overlook one of the occurences of εις. This is why I have chosen the TR RP reading for my text.
242
13:55 txt ιωσηφ ℵ¹ B C N O Σ ita,aur,b,ff¹,ff²,g¹,h,l,q* vg syrc,s,hmg,pal copmae¹+² Orpt Eus Bas Jer Aug SBL TH NA28 {Β} ‖
ιωσης L W Φ 0106 pm itk,qc syrp? copsa,fay arm ethro? Chrys TR RP ‖ ιωση syrh ‖ ιωαννης ℵ* D E pm itd vgmss Orpt ‖
__]ης ¹⁰³ ‖ Iohannes et Ioseph vgmss ‖ lac A P Z 0233 0281
- 53 -
Mt 13:57 καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Οὐκ ἔστιν προφήτης ἄτιμος εἰ
μὴ ἐν τῇ πατρίδι243 καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.
⁵⁷And they were offended by him. And Jesus said to them, "A prophet is not without honor
except in his home town, and among his relatives."
Mt 13:58 καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν.
⁵⁸And he did not do many miracles there, because of their unbelief.
Chapter 14
John the Baptizer Beheaded
Mt 14:1 Ἐν ἐκείνῳ τῷ καιρῷ ἤκουσεν Ἡρῴδης ὁ τετραάρχης τὴν ἀκοὴν Ἰησοῦ,
¹At that time, Herod the tetrarch heard the report about Jesus,
Mt 14:2 καὶ εἶπεν τοῖς παισὶν αὐτοῦ, Οὗτός ἐστιν Ἰωάννης ὁ βαπτιστής· αὐτὸς ἠγέρθη ἀπὸ τῶν
νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ.
²and said to his attendants, "This is John the Baptizer! He is risen from the dead, and that is
why miraculous powers are at work in him!"
Mt 14:3 Ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάννην ἔδησεν αὐτὸν καὶ ἐν φυλακῇ ἀπέθετο διὰ
Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ·
³Now Herod had arrested John, and bound him, and put him away in prison, because of
Herodias, his brother Philip's wife.
Mt 14:4 ἔλεγεν γὰρ ὁ Ἰωάννης αὐτῷ, Οὐκ ἔξεστίν σοι ἔχειν αὐτήν.
⁴For John had been saying to him, "It is not lawful for you to have her."
Mt 14:5 καὶ θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον.
⁵And though wanting to kill him, he feared the crowd, because they regarded him as a
prophet.
Mt 14:6 γενεσίοις δὲ γενομένοις τοῦ Ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρῳδιάδος ἐν τῷ μέσῳ
καὶ ἤρεσεν τῷ Ἡρῴδῃ,
⁶And when Herod's birthday celebration took place,244 the daughter of Herodias245 danced
among them, and she pleased Herod;
Mt 14:7 ὅθεν μεθ’ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται.
⁷for which reason he promised with an oath to give her whatever she might ask for.
Mt 14:8 ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, Δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν
Ἰωάννου τοῦ βαπτιστοῦ.
⁸So after being instructed by her mother, she says, "Give me here on a platter the head of John
the Baptizer."
243
13:57 txt τη ⸀πατριδι (Jn 4:44) B D 0281 ita,k SBL TH NA28 {\} ‖ τη ⸀πατριδι αυτου E L N W Σ Φ 0106 Orpt TR RP ‖
τη ⸀ιδια πατριδι ℵ Z copsa? Orpt ‖ τη ⸀ιδια πατριδι αυτου C ‖ lac A P 0233 0281. It is not possible to determine
precisely what the readings of the exemplars were for the early versions such as Syriac, Coptic, since the reading τη
⸀πατριδι may correctly be rendered as "his hometown." Most English translations also render the reading τη
⸀πατριδι αυτου as "his OWN town" even without the ιδια, so we may wonder if the early version translators did the
same.
244
14:6a txt γενεσιοις δε γενομενοις ℵ B D L Z SBL TH NA28 {\} ‖ γενεσιων δε γενομενων C N Σ ‖ γενεσιων δε
αγομενων Ec (E* -νον) W Φ 0106 TR RP ‖ lac A P 0233 0281
245
14:6b It is difficult to follow Herod's family tree. But this is little wonder, the way they fornicated, adulterated,
and married relatives. For example, who was Herodias' first husband? But the following is what can be distilled
from all accounts. Herodias' first husband, named Philip in the Bible and Herod in Josephus, was also known as
Herod Philip. That's all. They were the same man. Herodias then divorced Herod Philip and married Herod
Antipas, who was Herod Philip's half brother (the father of both was Herod I, king of Judea, 4 B.C., who had eight
wives in his lifetime. Herod Philip's mother was Mariamne II, the third wife, and Herod Antipas' mother was
Malthake, the fourth wife). Josephus says that Herodias already had a daughter named Salome before she married
Herod Antipas (p 485 of The Works of Josephus, trans. William Whiston, Hendrickson, 1988; or Antiquities book 18,
chapter 5, secs. 136,137). I am confident that the dancer in question was Salome, the daughter of Herod's wife
Herodias. (FYI: Salome later married another Philip, who was yet another half-brother of Herod Antipas, this time
by Herod I's fifth wife, Cleopatra. So Salome lived with her father for a while, then lived with her half-uncle, then
married a different half-uncle.)
- 54 -
Mt 14:9 καὶ λυπηθεὶς ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσεν δοθῆναι,
⁹And though greatly distressed,246 the king because of his words of oath247 and those reclining
with him, commanded that it be given,
Mt 14:10 καὶ πέμψας ἀπεκεφάλισεν τὸν Ἰωάννην ἐν τῇ φυλακῇ·
¹⁰and sent orders and beheaded John in the prison.
Mt 14:11 καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι καὶ ἐδόθη τῷ κορασίῳ, καὶ ἤνεγκεν τῇ μητρὶ
αὐτῆς.
¹¹And his head was brought on a platter and given to the girl, and she carried it to her mother.
Mt 14:12 καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἦραν τὸ πτῶμα καὶ ἔθαψαν αὐτὸν καὶ ἐλθόντες
ἀπήγγειλαν τῷ Ἰησοῦ.
¹²And his disciples came and took the corpse248 and buried him.249 Then they went and told
Jesus.
Jesus Feeds the Five Thousand

Mt 14:13 Ἀκούσας δὲ ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ’ ἰδίαν· καὶ
ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων.
¹³And hearing this, Jesus went away from there, in a boat, to a remote place by himself. And
the crowds heard, and followed him on foot from the towns.
Mt 14:14 καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ’ αὐτοῖς καὶ ἐθεράπευσεν τοὺς
ἀρρώστους αὐτῶν.
¹⁴And when he got out, he saw the large crowd, and was moved with compassion for them,
and healed their sick.
Mt 14:15 ὀψίας δὲ γενομένης προσῆλθον αὐτῷ οἱ μαθηταὶ λέγοντες, Ἔρημός ἐστιν ὁ τόπος καὶ
ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν
ἑαυτοῖς βρώματα.
¹⁵Now as evening came on, the disciples came to him, saying, "The place is remote, and the
hour is already late. Therefore, dismiss the crowds, so they can go away into the villages and
buy food for themselves."
Mt 14:16 ὁ δὲ Ἰησοῦς250 εἶπεν αὐτοῖς, Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν.
¹⁶But Jesus said to them, "They do not need to go away. You give them something to eat."
Mt 14:17 οἱ δὲ λέγουσιν αὐτῷ, Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας.
¹⁷But they are saying to him, "We have nothing here except five loaves and two fish."
Mt 14:18 ὁ δὲ εἶπεν, Φέρετέ μοι ὧδε αὐτούς.
¹⁸And he said, "Bring them here to me."
Mt 14:19 καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ
τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς
ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
¹⁹And having directed the crowds to recline on the grass, he takes251 the five loaves and the
two fish, and looking up to heaven, he blessed God. And after he broke the loaves, he gave
them to the disciples, and the disciples to the crowds.
246
14:9a txt λυπηθεις ο βασιλευς δια B D ita,b,d,ff¹,ff²,g¹,h vgmss eth SBL TH NA28 {B} ‖ ελυπηθη ο βασιλευς δια L* ‖
___]δια δε Z ‖ ελυπηθη ο βασιλευς δια δε ℵ C E Lc W Σ Φ 0106 itaur,f,k,l,q vg syrc,s,p,h copsa,mae,fay arm geo Jer TR RP ‖
lac A N P 0233 0281
247
14:9b The Greek for oath is in the plural, an idiomatic pluralization of abstract topics that frequently serves as a
designation of concrete phenomena. 'Deaths,' for example, would mean "ways of dying," or "cases of death."
Here it would mean something like "words of oath." Other examples are Matthew 14:9 and Luke 5:21.
248
14:12a txt πτωμα ℵ B C D L Σ ite,k syrs,c,p SBL TH NA28 {\} ‖ σωμα E W Φ 0106 syrh copsa,mae TR RP ‖ lac A N P Z
0233 0281
249
14:12b txt αυτον ℵ* B 0106 ita,ff¹ SBL TH NA28 (αυτο[ν]) {\} ‖ αυτο ℵ² C D E L W Σ Φ lat TR RP ‖ lac A N P Z 0233
0281
250
14:16 txt ο δε ιησους ℵ² B C E L P W Σ Φ 067 0106 lat syrh copmae TR RP SBL TH NA28 [ιησους] {\} ‖ ο δε ℵ* D
Zvid itk syrs,c,p copsa arm eth ‖ lac A N 0233 0281
- 55 -
Mt 14:20 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων
δώδεκα κοφίνους πλήρεις.
²⁰And all ate and were satisfied. And they picked up the extra of the fragments, twelve large
baskets252 full.
Mt 14:21 οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων.
²¹Now the ones eating were about five thousand men, without253 women and children.
Jesus Walks on the Water

Mt 14:22 Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ
πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους.
²²And he254 immediately ordered his disciples to get into the boat and go on ahead of him to
the other side, while he would dismiss the crowds.
Mt 14:23 καὶ ἀπολύσας τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος κατ’ ἰδίαν προσεύξασθαι. ὀψίας δὲ
γενομένης μόνος ἦν ἐκεῖ.
²³And after he had dismissed the crowds, he went up into the mountain by himself to pray.
And as evening came on he was alone there.
Mt 14:24 τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἦν, βασανιζόμενον ὑπὸ τῶν κυμάτων, ἦν γὰρ
ἐναντίος ὁ ἄνεμος.
²⁴The boat was now in the middle of the lake,255 being battered by the waves, because the
wind was contrary.
Mt 14:25 τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἀπῆλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ τὴν θάλασσαν.
²⁵And in the fourth watch256 of the night he went out toward them, walking on the lake.
Mt 14:26 οἱ δὲ μαθηταὶ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἐταράχθησαν λέγοντες
ὅτι Φάντασμά ἐστιν, καὶ ἀπὸ τοῦ φόβου ἔκραξαν.
²⁶And when the disciples saw him walking on the lake, they were terrified, saying, "It's a
ghost!" And they cried out in fear.
Mt 14:27 εὐθὺς δὲ ἐλάλησεν ὁ Ἰησοῦς αὐτοῖς λέγων, Θαρσεῖτε, ἐγώ εἰμι· μὴ φοβεῖσθε.
²⁷Jesus immediately spoke to them and said: "Take heart, it is I. Don't be afraid."
Mt 14:28 ἀποκριθεὶς δὲ αὐτῷ ὁ Πέτρος εἶπεν, Κύριε, εἰ σὺ εἶ, κέλευσόν με ἐλθεῖν πρὸς σὲ ἐπὶ τὰ
ὕδατα·
²⁸And Peter answered him and said, "Lord, if it's you, order me to come to you on the water."
251
14:19 txt λαβων B C² E L P Σ Φ copsa Or AN BG RP SBL TH NA28 {\} ‖ και λαβων ℵ C* W 067 itff¹,h arm TR ‖ ελαβεν
D ‖ lac A N 073 0233 0281
252
14:20 κόφινος (kóphinos) a large, heavy basket for carrying things. Interestingly, the baskets used in the
feeding of the 4,000 later on were a smaller basket. In the accounts of the feeding of the 5,000, all four gospels use
the Greek word kóphinos, but in the account of the feeding of the 4,000 all two of the gospels that contain the event
used the Greek word σπυρίς. A kophinos was used for many things, including carrying manure, while a spuris was
a smaller basket used for carrying edibles.
253
14:21 The Greek word for "without" in Matthew 14:21 is χωρίς (chōrís), which generally means "without, apart
from." Here it could mean "besides, in addition to, not counting." But it is also possible that there were no
women and children present at all. See the endnote about this, which discusses the possibilities in greater detail.
254
14:22 txt ηναγκασεν ℵ B C* D P W Σ Φ lat syrc,p,h cop arm eth Or Chr SBL TH NA28 {\} ‖ ηναγκασεν ο ιησους C³ E L
vgms TR RP ‖ lac A N Z 073 0233 0281. This variant of the name Jesus present versus absent is very common, and is
probably due to the scriptures being broken up into lections, or sections for reading at different times. It was
probably the necessity to revise the text to make clear who was being talked about, since the earlier context was not
included in the lection.
255
14:24 μεσον της θαλασσης ην ℵ C E L P W Σ Φ 073 0106 (lat) syrh ethRO,PP Or Chryslem Chrom Jer Aug TR RP TH ‖
ην εις μεσον της θαλασσης D ‖ ην μεσον της θαλασσης itd,e,ff¹ (Eus) ‖ απεχειν απο της γης ικανους syrc,p? ‖ σταδιους
πολλους απο της γης απειχεν B (copsa) SBL NA28 {C} ‖ lac A N Z 0233 0281
256
14:25 Between 3 a.m. and 6 a.m.
- 56 -
Mt 14:29 ὁ δὲ εἶπεν, Ἐλθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου ὁ Πέτρος257 περιεπάτησεν ἐπὶ τὰ ὕδατα
καὶ ἦλθεν πρὸς τὸν Ἰησοῦν.
²⁹And he said, "Come." And Peter got down out of the boat and walked on the water, and
went toward258 Jesus.
Mt 14:30 βλέπων δὲ τὸν ἄνεμον ἰσχυρὸν ἐφοβήθη, καὶ ἀρξάμενος καταποντίζεσθαι ἔκραξεν
λέγων, Κύριε, σῶσόν με.
³⁰But when he saw the violent wind, 259 he became afraid, and beginning to sink, he cried out,
saying, "Lord, save me!"
Mt 14:31 εὐθέως δὲ ὁ Ἰησοῦς ἐκτείνας τὴν χεῖρα ἐπελάβετο αὐτοῦ καὶ λέγει αὐτῷ, Ὀλιγόπιστε,
εἰς τί ἐδίστασας;
³¹And immediately Jesus reached out his hand and grabbed him, and says to him, "O you of
little faith, why did you doubt?"
Mt 14:32 καὶ ἀναβάντων αὐτῶν εἰς τὸ πλοῖον ἐκόπασεν ὁ ἄνεμος.
³²And when they had climbed260 into the boat, the wind died down.
Mt 14:33 οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες, Ἀληθῶς θεοῦ υἱὸς εἶ.
³³Then those in the boat worshipped261 him, saying, "You truly are the Son of God."
Mt 14:34 Καὶ διαπεράσαντες ἦλθον ἐπὶ τὴν γῆν εἰς Γεννησαρέτ.
³⁴And once they had crossed over, they came ashore 262 at Gennesaret.
Mt 14:35 καὶ ἐπιγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου ἀπέστειλαν εἰς ὅλην τὴν περίχωρον
ἐκείνην, καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας,
³⁵And when the men of that place recognized him, they sent word into that whole area, and
they brought to him all those who were sick.
Mt 14:36 καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι
ἥψαντο διεσώθησαν.
³⁶And they were entreating him that they could just touch the tassel of his cloak; and as many
as touched were completely healed.
Chapter 15
Clean and Unclean
Mt 15:1 Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἱεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες,
¹Then some Pharisees and Torah scholars from263 Jerusalem come to Jesus, saying,
257
14:29a ο πετρος C E L P W Σ Φ 073 0106 TR RP NA28 [ο] {\} ‖ πετρος ℵ B D Eus SBL TH ‖ lac A N Z 0233 0281
258
14:29b txt και ηλθεν B C*vid syrc,s arm geo Chrys SBL TH NA28 {B} ‖ ηλθεν copsa ‖ ελθειν ηλθεν ουν ℵ* ‖ ελθειν ℵ²
C² D E L P W Σ Φ 073vid 0106 latt syrp,h,pal copmae,(fay) eth Or Bas Gaud Chrom TR RP ‖ lac A N Z 0233 0281. Possibly
the Greek exemplar for the Sahidic Coptic read ελθειν and the translator(s) interpreted it as an "infinitive of result."
259
14:30 txt ανεμον ισχυρον B² C D E L P Σ Φ 0106 latt syr arm eth geo Or Bas Chrys Gaud Chrom Jer Aug TR RP
SBL TH NA28 [ισχυρον] {C} ‖ ανεμον ισχυρον σφοδρα W (copmae¹) ‖ ανεμον ℵ B* 073 vgms copsa,mae²,fay ‖ lac A N Z 0233
0281
260
14:32 txt αναβαντων αυτων ℵ B D 073 syrh Or Cyr SBL TH NA28 {\} ‖ εμβαντων αυτων C E L N P W Σ Φ 0106 TR
RP ‖ εμβαντι αυτω (it vgs) syrc copsams,mae ‖ lac A Z 0233 0281
261
14:33 txt προσεκυνησαν ℵ B C N Σ 073 itff¹ SBL TH NA28 {\} ‖ οντες προσεκυνησαν copsa ‖ ελθοντες προσεκυνησαν
D E L P W Φ 0106 lat syrp,h copmae TR RP ‖ προσελθοντες προσεκυνησαν syrs,c ‖ lac A Z 0233 0281
262
14:34 txt επι την γην εις ℵ B D W Φ 073 0106 syrh SBL TH NA28 {\} ‖ επι την γην C N Σ ite ‖ εις την γην E L P lat
TR RP ‖ lac A Z 0233 0281.
263
15:1 txt απο ℵ B D cop Ortwice SBL TH NA28 {\} ‖ οι απο C E L N P W Σ Φ 0106 TR RP ‖ lac A Z 0233 028
- 57 -
Mt 15:2 Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ
νίπτονται τὰς χεῖρας αὐτῶν264 ὅταν ἄρτον ἐσθίωσιν.
²"Why do your disciples break the tradition of the elders?265 For they do not wash their hands
when they eat."
Mt 15:3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ
τὴν παράδοσιν ὑμῶν;
³And in response he said to them, "And you, why do you break the command of God for the
sake of your tradition?
Mt 15:4 ὁ γὰρ θεὸς εἶπεν, Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, Ὁ κακολογῶν πατέρα ἢ μητέρα
θανάτῳ τελευτάτω·
⁴For God said,266 'Honor father267 and mother' and 'The one who curses father or mother must
be put to death.'
Mt 15:5 ὑμεῖς δὲ λέγετε, Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί, Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
⁵But you say, whoever says to father or mother: 'Whatever you might be owed from me is a
gift vowed to God,'
Mt 15:6 οὐ μὴ τιμήσει268 τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ
θεοῦ διὰ τὴν παράδοσιν ὑμῶν.
⁶he will not at all269 honor his father or his mother270 with it, and you have annulled the
word271 of God for the sake of your tradition.
Mt 15:7 ὑποκριταί, καλῶς ἐπροφήτευσεν272 περὶ ὑμῶν Ἠσαΐας λέγων,
⁷"You hypocrites! Isaiah has prophesied rightly about you, in saying,
264
15:2a χειρας αυτων C D E L N P W Σ Φ lat syr TR RP SBL ΤH NA28 [αυτων] {\} ‖ χειρας ℵ B 073 itf,g¹ arm Or Cyr
Chr ‖ lac A Z 0233 0281. These both could be rendered "their hands" in English. I strongly suspect that the
frequent addition of the possessive pronoun is an editorial refinement, but it is fine with me.
265
15:2b Ezra had set up a group of men called the Sopherim, whose task it was to teach the Torah to the people.
This was well and good. But the Sopherim decided that to make absolutely sure that no one broke one of the 613
Mosaic laws, they would make a “fence” around those 613 laws by making some more finely tuned laws, which, if
people obeyed these latter, they would be assured of not even getting close to breaking one of the 613 Torah laws.
The Sopherim (scribes) acknowledged that only the Torah was authoritative, and that their “fence” laws could be
debated. A few generations later, other teachers of the law arose, called the Tanaim. These made another fence
around the fence laws of the Sopherim. Now, however, the Tanaim’s laws were considered debatable, but the laws
of the Sopherim were considered as final authority. Into this situation Jesus Christ was born, where the laws of the
Sopherim were considered greater in authority than the actual Torah. In fact, where the “fence” laws conflicted
with the Torah, the “fence” laws were considered to have priority. These laws were called the Mishna, or the Oral
Law, or here called the Tradition of the Elders. You were considered to have sinned if you broke one of them, just as
if you had broken one of the laws of Moses.
266
15:4a txt ειπεν ℵ²a B D 073 ita,aur,b,d,e,ff¹,ff²,g¹,l,q vg syrs,c,p,hmg copsa,mae¹+²,fay arm eth geo Diatesssyr Ptol Irlat Or
Amphil Cyr Ambrosiast Chrom Jer Aug SBL TH NA28 {B} ‖ ενετειλατο λεγων ℵ*,²b C E L N W Σ Φ 0106 itf syrh (Chr)
TR RP ‖ lac A P Z 0233 0281
267
15:4b txt τον πατερα ℵ B C* D E 073 pm ite,ff¹,g¹ vg eth Orpt Cyr Chrys Ir AN HF BG RP SBL TH NA28 {\} τον πατερα
σου C² L N W Σ Φ pm it> vgww syr copsa arm Ptol Orpt TR ‖ lac A P Z 0233 0281
268
15:5a txt τιμησει B C D Ec N W Σ 073 0233 Or Cyr SBL TH NA28 {\} ‖ τιμηση ℵ E* L Φ TR RP ‖ lac A P Z 0281
269
15:5b txt ου μη ℵ B C D 073 syrc copsa,mae¹ eth Cyr Or SBL TH NA28 {\} ‖ και ου μη E L N W Σ Φ 0106 0233 lat
syrp,h arm Jer TR RP ‖ omit και ου μη τιμηση τον πατερα αυτου η την μητερα αυτου copmae² ‖ lac A P Z 0281
270
15:5c txt τον πατερα αυτου η την μητερα αυτου C E L N W Σ 0106 0233 itaur,f,ff¹ vg(mss),cl syrp,h eth geoA
(Diatesssyr) Chrys Cyr⅖ (⅕) Chrom TR RP ‖ τον πατερα αυτου και την μητερα αυτου Φ itq copmae¹ (itb syrs) ‖ τον
πατερα αυτου η την μητερα 073 itff²,g¹,l vgst Cyr⅖ Jer ‖ τον πατερα η την μητερα αυτου geoB (Diatessarm) Or
Ambrosiaster ‖ τον πατερα αυτου ℵ B D ita,d,e syrc copsa geo2A Orlat Aug SBL TH NA28 {C} ‖ omit και ου μη τιμηση τον
πατερα αυτου η την μητερα αυτου copmae² ‖ lac A P Z 0281
271
15:6 txt τον λογον ℵ²a B D ita,b,d,e,ff¹,(ff²) syrs,c,p,hmg copsa,mae arm eth geo¹,B Irlat Orpt Eus Chrom SBL TH NA28 {B} ‖
τον νομον ℵ*,²b C 073 Ptol ‖ την εντολην E L N W Σ Φ 0106 0233 itaur,f,g¹,l,q vg syrh copmae² geoA Did Orpt Chrys
Cyr Cyr TR RP ‖ lac A P Z 0281
272
15:7 txt επροφητευσεν ℵ B* C D L Or SBL TH NA28 {\} ‖ προεφητευσεν B² E N W Σ Φ 0233 TR RP ‖ lac A P Z 0281
- 58 -
Mt 15:8 Ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσίν με τιμᾷ: ἡ δὲ καρδία
αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ.
⁸" 'This people draw near to me with their mouth,273 and honor me with their lips, but their
heart is far from me.
Mt 15:9 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
⁹They worship me in vain, teaching as Torah the decrees of human beings.' 274
Mt 15:10 Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς, Ἀκούετε καὶ συνίετε·
¹⁰And calling the crowd forward, he said to them, "Listen, and understand:
Mt 15:11 οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ
στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον.
¹¹The thing entering into the mouth does not make a human being unclean, but rather the
thing coming forth out of the mouth, that is what makes the human being unclean."
Mt 15:12 Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ, Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν
λόγον ἐσκανδαλίσθησαν;
¹²Then the disciples came and are saying to him, "Do you know that the Pharisees were
offended when they heard this statement?"
Mt 15:13 ὁ δὲ ἀποκριθεὶς εἶπεν, Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος
ἐκριζωθήσεται.
¹³And he in answer said, "Every plant that my heavenly Father has not planted will be
uprooted.
Mt 15:14 ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι
εἰς βόθυνον πεσοῦνται.
¹⁴Leave them; they are blind leaders of the blind. And if a blind person leads a blind person,
both will fall into a pit."
Mt 15:15 Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ, Φράσον ἡμῖν τὴν παραβολήν.275
¹⁵And in response Peter said to him, "Explain the parable to us."
Mt 15:16 ὁ δὲ εἶπεν, Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε;
¹⁶And he276 said, "Are you also this unintelligent?
Mt 15:17 οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς
ἀφεδρῶνα ἐκβάλλεται;
¹⁷Do you not277 understand that everything entering the mouth goes into the stomach, and
then is ejected into the sewer?
Mt 15:18 τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν
ἄνθρωπον.
¹⁸But the things coming forth out of the mouth come from the heart, and those things make the
human being unclean.
Mt 15:19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί,
ψευδομαρτυρίαι, βλασφημίαι.
¹⁹For out of the heart, come forth evil reasoning, murder, adultery, fornication, theft, false
testimony, slander.
273
15:8 txt εγγιζει μοι ο λαος ουτος τω στοματι αυτων και C Ec (E* ουτως) N W Σ Φ 0106 itf,q syrh TR RP ‖ ο λαος
ουτος ℵ B D L 073 0233 lat syrs,c,p copsa,mae¹+² arm eth Cl Or Did SBL TH NA28 {\} ‖ lac A P Z 0281. The longer reading
seems to be a harmonization to the LXX text of Isaiah 29:13 in Codex Vaticanus, according to Weiss.
274
15:9 Isaiah 29:13
275
15:15 txt την παραβολην ℵ B Zvid vgmss copsa Or Cyr Chrom TH ‖ την παραβολην ταυτην C D E L O W Σ Φ 0106
0233 0281 lat syrc,s,p,h copmae arm eth geo Bas Chrys Jer Aug TR RP SBL NA28 [ταυτην] {C} ‖ lac A N P 0237
276
15:16 txt ειπεν ℵ B D Z Σ* 0281 lat syrs,c,p cop eth SBL TH NA28 {\} ‖ ιησους ειπεν C E L W Σc Φ 0106 0233 itf,q
h
syr TR RP ‖ lac A N P 0237
277
15:17 txt ου B D Z lat syrs,c,p copsa,mae¹ arm eth SBL TH NA28 {\} ‖ ετι ου "still not" Or ‖ ουπω ℵ C E L W Σ Φ 0106
0281 (0233 ουπο) itf,q syrh TR RP ‖ lac A N P
- 59 -
Mt 15:20 ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν
ἄνθρωπον.
²⁰Those are the things making the human being unclean; but the eating with unwashed hands,
that does not make the human being unclean."
The Faith of the Canaanite Dog

Mt 15:21 Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος.
²¹And leaving there, Jesus departed to the areas of Tyre and Sidon.
Mt 15:22 καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα,
Ἐλέησόν με, κύριε, υἱὸς278 Δαυίδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται.
²²And behold a Canaanite woman from those borders, after coming forward, kept crying
out,279 saying, "Have mercy on me, Lord, Son of David! My daughter is suffering terribly from
a demon."
Mt 15:23 ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν
λέγοντες, Ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν.
²³But he answered not a word to her. So his disciples are coming to him and urging him,
saying, "Send her away, because she keeps crying out behind us."
Mt 15:24 ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου
Ἰσραήλ.
²⁴And in response to her he said, "I was sent only to the lost sheep of the house of Israel."
Mt 15:25 ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα, Κύριε, βοήθει μοι.
²⁵But she comes and bows down280 to him saying, "Lord, help me."
Mt 15:26 ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς
κυναρίοις.
²⁶And he in answer said, "It is not right to take the children's bread and toss it to the dogs."
Mt 15:27 ἡ δὲ εἶπεν, Ναί, κύριε, καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ
τῆς τραπέζης τῶν κυρίων αὐτῶν.
²⁷And she said, "True, Lord; yet the dogs certainly eat of the crumbs falling from their master's
table."281
278
15:22a υιος B D W SBL TH NA28 {\} ‖ υιε ℵ C L Z Σ Φ 0106 0233 TR RP ‖ lac A N P
279
15:22b txt εκραζεν ℵ² B Σ 0281? itq syrc copsa? arm SBL TH NA28 {\} ‖ εκραξεν ℵ* Z 0281? (ita,e,f,g¹) copsa? Or
Chryspt (Aug) (Hil) ‖ εκραυγασεν C ‖ εκραζεν οπισω αυτου D ‖ εκραξεν αυτω (vg) syrh ‖ εκραυασεν αυτω E* L 0233 ‖
εκραυγασεν αυτω Ec W Φ 0106 Bas Chryspt TR RP ‖ εκραζεν αυτω itff¹,k ‖ lac A N P
280
15:25 txt προσεκυνει ℵ* B D Σ 0233 it copsa (arm) Or TR SBL TH NA28 {\} ‖ προσεκυνησεν ℵ² C E L W Φ 0106 lat
copmae RP ‖ lac A N P Z 0281
281
15:27 The Greek in this verse is quite unusual. There is either an unusual use of the word ναι, or an unusual use
of the word γαρ. The word ναι is usually an affirmative answer, that is, expressing agreement. The word γαρ is a
causal conjunction, used to express cause and effect. If both these words are used in this verse according to their
most common usage, then this verse makes no sense. Following is how the verse should read, when rendering
these two words in their most common meanings: "Yes, Lord, for even the dogs eat of the crumbs falling from
their master's table." The affirmative agreement on her part makes no sense, because she is contradicting Jesus'
statement that it is not right to give to dogs the children's bread. The "for" makes no sense, because this is what
she would be saying, "Yes, you are right that it is not right to give the dogs of the children's bread, because even the
dogs eat of the crumbs falling from their master's table." The conclusion she makes in that case is a non-sequitur.
Therefore, every translation out there has rendered one of these two words irregularly. Most or all choose to
render γαρ irregularly. They render it as an adversative, which is flat wrong, in my opinion. I know of no
instance in any Greek literature where γαρ is an adversative. But if we are not going to render γαρ as an
adversative, then there are only two or three other solutions: to render ναι as a "Yes" answer in opposition to what
Jesus had said, as follows: "Yes, it is, Lord, for even the dogs eat of the crumbs falling from their master's table," or,
to render γαρ as "Why." This latter is well within the realm of possibility according to the lexical authorities.
The other main causal conjunction, ὅτι, not infrequently means "Why?" Thus, one very possible rendering of this
woman's answer is as follows: "Yes, Lord, yet why do the dogs eat of the crumbs falling from their master's table?"
In this rendering, the word και is used as an adversative, which is lexically valid. Another possible rendering again
makes και the adversative, and γαρ meaning "certainly," which is lexically valid, as follows: "True, Lord, yet the dogs
certainly eat of the crumbs falling from their master's table." Now, we have some clues in this context that the
Canaanite woman said something very unusual, in Jesus' view. Jesus' response to the woman's statement
expresses much emotion and surprise. Jesus' response begins with the interjection Ὦ. This is an interjection that
- 60 -
Mt 15:28 τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ, Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς
θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης.
²⁸Then in answer Jesus said to her, "Oh, woman, great is your faith! Let it be for you as you
desire." And her daughter was healed from that very hour.
Jesus Feeds the Four Thousand

Mt 15:29 Καὶ μεταβὰς ἐκεῖθεν ὁ Ἰησοῦς ἦλθεν παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, καὶ ἀναβὰς εἰς
τὸ ὄρος ἐκάθητο ἐκεῖ.
²⁹And when he departed from there, Jesus came near the Sea of Galilee; and having gone up
into the mountain, he was sitting there.
Mt 15:30 καὶ προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες μεθ’ ἑαυτῶν χωλούς, τυφλούς, κωφούς,
κυλλούς,282 καὶ ἑτέρους πολλούς, καὶ ἔρριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐθεράπευσεν
αὐτούς·
³⁰And many large crowds came to him, having with them the lame, the blind, the mute, the
cheiroplegic,283 and many others, and they laid them down at his feet, and he healed them,
Mt 15:31 ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας, κυλλοὺς ὑγιεῖς, καὶ χωλοὺς
περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ.
³¹causing the crowd to marvel, seeing the mute speaking, the impaired of hand whole, and the
lame walking and the blind seeing, and they glorified the God of Israel.
Mt 15:32 Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν, Σπλαγχνίζομαι ἐπὶ τὸν
ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· καὶ ἀπολῦσαι
αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ.
³²And calling forward his disciples, Jesus said, "I feel for the crowd, because they have been
staying with me three days now and do not have anything to eat. And to dismiss them without
eating, I am not willing, lest they collapse on the journey."
Mt 15:33 καὶ λέγουσιν αὐτῷ οἱ μαθηταί,284 Πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι ὥστε χορτάσαι
ὄχλον τοσοῦτον;
³³And the disciples say to him, "Where in the desert could we obtain so many loaves of bread,
enough to satisfy so large a crowd?"
Mt 15:34 καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, Πόσους ἄρτους ἔχετε; οἱ δὲ εἶπαν, Ἑπτά, καὶ ὀλίγα ἰχθύδια.
³⁴And Jesus says to them, "How many loaves do you have?" And they said, "Seven, and a few
fish."
Jesus used in only two other contexts, both of them preceding harsh rebukes of the apostles; once when they could
not heal a boy, and the other in Luke when he called them slow of heart to believe the scriptures. I think what it is
here is a woman with much chutzpah. Not only is she a woman talking this way to a man, but she was talking to
not just any man, but a Rabbi. Then, we have the fact that she is a Gentile talking to a Jew, and a Rabbi at that.
282
15:30a txt
χωλους τυφλους κωφους κυλλους Ef P Φ pm syrc,p copsamss TR AN HF BG RP
χωλους τυφλους κοφους κυλλους Ec
χολους τυφλους κοφους κυλλους E*
κωφους χωλους τυφλους κυλλους Lf W 0233 itl,q vgmss syrh
κωφους χωλους τυφλους κυλους L
χωλους κυλλους τυφλους κωφους B 0281 copsamss,mae WH NA25
χωλους κωφους τυφλους κυλλους C pm TH
χωλους τυφλους κυλλους D
κωφους τυφλους χωλους κυλλους itaur vgmss Or SBL
χωλους τυφλους κυλλους κωφους ℵ ita,b,ff² syrs NA28
lac A N Z
The sequence of these is not the same as in verse 31. I would offer just a casual observation that in quite a few of
the manuscripts I looked at, the list in v. 30 was split by a page ending and another beginning.
283
15:30 "Stricken hand," that is, those impaired of upper limb. The Greek word is κυλλος, which can mean
someone with any limb of the body either deformed, maimed, or incapacitated in any way. However, kullòs here is
found with another word meaning "lame" having already been used, so you would think that kullòs is referring
more to something different from legs or feet, e.g., to the hands or arms. In fact, the only other usages of kullòs in
the New Testament are in the context of a maimed hand, Mt 18:8, Mk 9:43.
284
15:33 txt οι μαθηται ℵ B lat copsamss arm SBL TH NA28 {\} ‖ οι μαθηται αυτου C D E L N P W Σ Φ 0233 itf,q syr
eth TR RP ‖ lac A Z 0281
- 61 -
Mt 15:35 καὶ παραγγείλας τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τὴν γῆν

³⁵And having ordered the crowd285 to recline on the ground,
Mt 15:36 ἔλαβεν τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας καὶ εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς
μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
³⁶he took the seven loaves of bread and the fish, and when he had given thanks, he broke and
gave to the disciples, and the disciples to the crowds.286
Mt 15:37 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν, ἑπτὰ
σπυρίδας πλήρεις.
³⁷And all ate and were satisfied, and they picked up the fragments that were left over, seven
full baskets.
Mt 15:38 οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες χωρὶς γυναικῶν καὶ παιδίων.
³⁸Now the ones eating were four thousand men, apart from women and children.
Mt 15:39 Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια Μαγαδάν.
³⁹And after he dismissed the crowd, he embarked in the boat, and went into the territory of
Magadan.287
Chapter 16
The Yeast of the Pharisees, Sadducees,
and Herod
Mt 16:1 Καὶ προσελθόντες οἱ Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν
σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς.
¹And the Pharisees and Sadducees approach him, and testing him, they asked him to show
them a sign from heaven.
Mt 16:2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, [Ὀψίας γενομένης λέγετε, Εὐδία, πυρράζει γὰρ ὁ οὐρανός·
²But he in answer said to them, [When evening comes, you say, 'Fair weather, the sky is red.'
Mt 16:3 καὶ πρωΐ, Σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. [[Ὑποχριταί,]] τὸ μὲν
πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε.]
³And in the morning, 'Today, stormy weather, for the sky is red and threatening.' [["You
hypocrites.]] The face of the sky you know how to judge, but the signs of the times you are not
able to?] 288
285
15:35 txt τω οχλω ℵ B D Θ ƒ¹ ƒ¹³ 33 157 579 892* itb,ff¹,f2 g¹,g²,l vg syrh copsamss,mae,bomss arm eth Or SBL TH NA28 {\}
‖ τους οχλους C 892c 1424 ‖ τοις οχλοις E F G H K L M N P S U V W X Γ Δ Π Σ Φ 0233 2 118 565 700 1071 ita,d,e,f,k,q
syrc,p copbo Hil TR RP ‖ lac A Q Z 0281 28 69. Compare the variant below in v. 36.
286
15:36 txt τοις οχλοις ℵ B K L M Π ƒ¹ ƒ¹³ 33 157 238 243 579 700 ite,f,ff¹ syr copsams,bo SBL TH NA28 {\} ‖ τω οχλω C D
E F G H N P S U W X Γ Δ Θ Σ Φ 2 118 565 1071 1424 it> vg copsamss,mae arm Chr TR RP ‖ lac A Q Z 0233 0281 28 69.
Compare the variant above in v. 35. I offer a few observations: (1.) The plural is maintained in both by L M Π 700
syrc,p copbo. (2.) The singular is maintained in both by arm. I would not begrudge any translator rendering these
all the same, as one or the other. (3.) This may demonstrate how insignificant the singular v. plural of οχλος is.
287
15:39 txt μαγαδαν ℵ* B D itd SBL TH NA28 {C} ‖ μαγεδαν ℵ² it(a),aur,b?,e?,f.ff¹.(ff²),g¹,l? syrs,c,copsa Eus Jer Aug ‖ Magdu
syrp ‖ μαγδαλα E L Σc Φ syrh arm geo eth Chrys TR RP ‖ μαγδαλαν C N O W Σ* itq copmae¹ ‖ lac A P Z 0233 0281.
Magdala is derived from the Semitic word for "tower,"migdal. In the MacMillan Bible Atlas on page 146, Aharoni
and Avi-Yonah state that Magadan, Dalmanutha (Mark 8:10), and Magdala are all the same place. Magdala was on
the westernmost part of the shore of the Sea of Galilee. The name Mary Magdalene means Mary of Magdala.
288
16:2-3 txt include without υποχριται C D (W) Δ 33 SBL TH [NA28] {C} ‖ include all bracketed E F G H K L (M) (N) O U Θ
Π Σ Φ (δε τα) ƒ¹ 2c 118 180 205 346-contra fam 565 597 700 892 1006 1009 1010 (1071 οιποκριται) 1079 1195 1230 1241
1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1582c 1646 2148 2174 Lect ita,aur,b,c,d,e,f,ff¹,ff²,g¹,l,q vg syrp,h
pt
cop bo eth geo Eus Chrys; Jevenc Hil Jer Aug TR RP ‖ insert w. variation after v. nine 579 ‖ omit all bracketed ℵ B X Y Γ
047acc. to Gregory ƒ¹³ 2* 157 788 1216 syrs,c copsa,mae¹+²,bopt arm; Or mssacc. to Jer ‖ lac A F P Z 0233 0281 28 69. An
impressive group of manuscripts and versions lacks these words. And Jerome says most of the manuscripts known
to him did not contain it. Many scholars consider it a later harmonization to Luke 12:54-56, with some adjustment
for weather. Bauer points out that the word used in this pericope for "is red," πυρράζω - purrázō, is found only in
literature by Byzantine writers. (The Septuagint has πυρρίζω - purrízō) There is some chance that Scrivener and
- 62 -
Mt 16:4 Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ
σημεῖον Ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.
⁴"A wicked and adulterous generation demands a sign, but no sign will be given it except the
sign289 of Jonah."290 And he left them and went away.
Mt 16:5 Καὶ ἐλθόντες οἱ μαθηταὶ291 εἰς τὸ πέραν ἐπελάθοντο ἄρτους λαβεῖν.
⁵And when the disciples were going to the other side, they forgot to take bread loaves.
Mt 16:6 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ
Σαδδουκαίων.
⁶And Jesus said to them, "Watch out. Be on your guard against the yeast of the Pharisees and
Sadducees."
Mt 16:7 οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες ὅτι Ἄρτους οὐκ ἐλάβομεν.
⁷And they were deliberating among themselves, saying, "We didn't bring bread loaves."
Mt 16:8 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν, Τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἔχετε;
⁸And Jesus knowing, said, "You of little faith, why are you reasoning among yourselves, 'We
have292 no bread loaves'?
Mt 16:9 οὔπω νοεῖτε, οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων καὶ πόσους
κοφίνους ἐλάβετε;
⁹Do you still not understand nor remember the five loaves for the five thousand, and how
many basketfuls you got?293
Mt 16:10 οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων καὶ πόσας σπυρίδας ἐλάβετε;
¹⁰Nor the seven loaves for the four thousand, and how many basketfuls you got?
Mt 16:11 πῶς οὐ νοεῖτε ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς ζύμης τῶν
Φαρισαίων καὶ Σαδδουκαίων.
¹¹How do you not understand that it was not about bread that I was speaking to you? But be
on your guard294 against the yeast of the Pharisees and Sadducees."
Mt 16:12 τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης [τῶν ἄρτων] ἀλλὰ ἀπὸ τῆς
διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων.
¹²Then they understood, that he had not meant they should be on their guard against yeast [of
bread],295 but against the teaching of the Pharisees and Sadducees.
Lagrange are right in their argument that the pericope was omitted by copyists in Egypt and other places where red
sky in the morning does not announce rain.
289
16:4a ιωνα ℵ B D L itff¹,g¹,l vg copsa Hil SBL TH NA28 {\} ‖ ιωνα του προφητου C E N O W Σ Φ it> vgcl syr
copmae¹+² arm eth Or TR RP ‖ lac A P Z 0233 0281. Note: There is not a transcription of MS 023 (O) available to me.
I got its reading for this variant by squinting at the image of it with difficulty, since it is faded gold lettering on a
purple background. Generally speaking, you may assume O has the same reading as N and Σ, as the three are
siblings, and they along with Φ are called the purple codices, except that O seems to have had a more scrupulous
scribe. The readings of Φ I obtain from a transcription from the Bibliothèque nationale de France, "Les Manuscrits
Grecs de Berat D'Albanie et Le Codex Purpurius Φ par Pierre Batiffol."
290
16:4b Matthew 12:40 (DRP) says, "For as Jonah was three days and three nights in the belly of the huge sea
creature, so the Son of Man will be three days and three nights in the heart of the earth." And further, according
to II Kings 14:25, the prophet Jonah was from Gath Hepher, in Galilee, in the territory of the tribe of Zebulun (Joshua
19:13), only one hill over from Nazareth, if not the same hill. Jonah volunteered to be killed in order to save the
rest of the souls on the boat, would be dead for 3 days, and then would come back to life. Jonah said about himself
that he was in Sheol / Hades (Jonah 2:2). This is yet another way in which Jonah was a sign of Christ.
291
16:5 txt οι μαθηται ℵ B C (D) (ite) copsams arm Hil SBL TH NA28 {\} ‖ οι μαθηται αυτου E L N W Σ Φ lat syr
copsamss,mae TR RP ‖ lac A P Z 0233 0281
292
16:8 txt εχετε ℵ B D lat syrhmg copmae arm eth TH NA28 {\} ‖ ελαβετε C E L W Σ Φ itf syr copsa Eus Or TR RP SBL
‖ lac A N P Z 0233 0281
293
16:9 The verb in "basketfuls you got" is λαμβάνω, the same verb as in verse 7 prior, "we didn't bring bread
loaves." The word λαμβάνω means take or receive.
294
16:11 txt προσεχετε δε ℵ B C* L Σ syrp copsa,mae eth Or SBL TH NA28 {\} ‖ προσεχετε D* lat syrs,c Luc ‖ προσεχειν
προσεχετε δε C² (itq om. δε) ‖ προσεχειν D² E W Φ syrh arm TR RP ‖ lac A N P Z 0233 0281
295
16:12 txt ζυμης των αρτων ℵ² B L itaur,(e),g¹,l vg copsamss,mae¹ Or (Ambrose) Jer SBL TH NA28 {C} ‖ ζυμης του αρτου
C E O W Σ Φ itf,q syrp,h copsams eth geoA Chrys Gaud TR RP ‖ ___αρτ___ 0281 ‖ ζυμης των φαρισαιων και
σαδδουκαιων ℵ* itff¹ syrc ‖ ζυμης D ita,b,d,ff² syrs copmae² arm geo¹,B Luc ‖ lac A N P Z 0233
- 63 -
Peter's Confession of Messiah

Mt 16:13 Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ
λέγων, Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;
¹³And upon entering into the area of the Caesarea that was in Philip's jurisdiction, Jesus
queried his disciples, saying, "Who are the people saying the Son of Man is?" 296
Mt 16:14 οἱ δὲ εἶπαν, Οἱ μὲν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα
τῶν προφητῶν.
¹⁴And they said, "Some, John the Baptizer; others, Elijah; and still others, Jeremiah or one of
The Prophets."
Mt 16:15 λέγει αὐτοῖς, Ὑμεῖς δὲ τίνα με λέγετε εἶναι;
¹⁵He says to them, "And you, who do you say I am?"
Mt 16:16 ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν, Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος.
¹⁶And Simon Peter answered, and said to him, "You are the Christ, the son of the living God."
Mt 16:17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ, Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα
οὐκ ἀπεκάλυψέν σοι ἀλλ’ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.
¹⁷And Jesus in response said to him, "Blessed are you, Simon son of John,297 because it was not
flesh and blood that revealed this to you, but my Father, who is in heaven.
Mt 16:18 κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν
ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.
¹⁸And I also say to you, that you are Peter, and upon this rock 298 I will build my church, and
the gates of Hades will not prevail against it.
Mt 16:19 Καὶ δώσω σοὶ τὰς κλεῖδας299 τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς
ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς
οὐρανοῖς.
¹⁹And300 to you I will give the keys of the kingdom of heaven, and whatever you declare to be
forbidden on earth shall have been forbidden in heaven, and whatever you permit on earth shall
have been permitted in heaven."301
Mt 16:20 τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ Χριστός.
²⁰Then he admonished the disciples,302 that they not tell anyone that he was the Christ.303
296
16:13 txt τινα ℵ B 0281 vg syrp,h cop eth Or SBL TH NA28 {\} ‖ τινα με (C) D E L (W) Σ Φ it vgmss (syrs,c) Irlat TR
RP ‖ lac A N P Z 0233
297
16:17 See footnote on John 1:42
298
16:18 Peter’s name means “rock” in Greek. Yes, Jesus did build his church upon Peter, and also upon the
other eleven apostles. See Revelation 22:14 “with the wall of the city having twelve foundations, and on them
twelve names, of the twelve apostles of the Lamb.” Rev. 21:9 says this is talking about “the bride, the wife of the
Lamb.” So we see that the church is built on Peter indeed, but Peter´s foundation is no wider or higher than the
other eleven foundations. And was he the only apostle allowed to bind and loose? No, we see that all the apostles
practised that.
299
16:19a txt κλειδας ℵ* B* L W 0281 Orpt SBL TH NA28 {\} ‖ κλεις ℵ² B² C D E Σ Φ Orpt Eus Chrys Phot TR RP ‖ lac
A N P Z 0233
300
16:19b txt ⸀και δωσω σοι B² C*,³ E W Σ Φ Eus TR RP ‖ και σοι δωσω D itff¹ ‖ και συ δωσω L ‖ δωσω δε σοι 0281
copsamss ‖ δωσω σοι ℵ B* C² syrc,p copsamss,mae SBL TH NA28 {\} ‖ lac A N P Z 0233
301
16:19c Or, "Whatever you forbid on earth is as good as forbidden by heaven, and whatever you permit on earth is
as good as permitted by heaven." This "binding and loosing" teaching appears also in Matthew 18:18. It should
be noted that here in 16:19, the verbs are in the 2nd person singular, Jesus saying it to and about Peter only, whereas
in chapter 18 v. 18, the verbs are in the second person plural, Jesus saying it to, and giving this authority to, all of
the apostles.
302
16:20a txt μαθηταις ℵ B C D copsamss SBL TH NA28 {\} ‖ μαθηταις αυτου E L W Σ Φ lat syr cop TR RP ‖ lac A N P Z
0233 0281
303
16:20b txt αυτος εστιν ο χριστος ℵ* B L Φ ita,aur,b,e,ff¹,ff²,g¹ vgmss syrc,p copsa arm geo² Diatess Or Chrys Hil Ambrose
SBL TH NA28 {B} ‖ ουτος εστιν ο χριστος ιησους D ‖ αυτος εστιν ιησους ο χριστος ℵ² C E W Σ itd,f,l,q,r¹ vg syrh
cop mae¹+ ² geo¹ eth Jer Aug TR RP ‖ lac A N P Z 0233 0281. As Willker points out, "ιησους ο χριστος appears nowhere
else in the gospels. It also makes no real sense here, because the disciples (and everybody else) knew that he was
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Jesus Predicts His Death

Mt 16:21 Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς
Ἱεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων
καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
²¹From that point on, Jesus began to reveal to his disciples that he had to leave for Jerusalem,
and suffer many things at the hands of the elders and chief priests and Torah scholars, and be
killed, and on the third day rise again.
Mt 16:22 καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾶν αὐτῷ λέγων, Ἵλεώς σοι, κύριε· οὐ
μὴ ἔσται σοι τοῦτο.
²²And after pulling Jesus aside, Peter began correcting him, saying, "God forbid, Lord! This
will never happen to you."
Mt 16:23 ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ, Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλον εἶ ἐμοῦ,304 ὅτι
οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
²³But he turned and said to Peter, "Get behind me, Satan! A hindrance you are to me, because
you are not considering the concerns of God, but the concerns of mortals."
Mt 16:24 Τότε ὁ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω
ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
²⁴Then, Jesus said to his disciples, "If someone wants to follow me, he must deny himself, and
take up his cross and follow me.
Mt 16:25 ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ’ ἂν ἀπολέσῃ τὴν ψυχὴν
αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
²⁵For whoever tries to keep his life will lose it. But whoever loses his life for my sake, will
find it.
Mt 16:26 τί γὰρ ὠφεληθήσεται305 ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ
ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
²⁶For what will it gain a human being, if he acquires the whole world, but is penalized his
soul? In other words, what shall a human being pay, in trade for his soul?
Mt 16:27 μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν
ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ.
²⁷For the Son of Man will soon come in the glory of his Father with his angels, and then, he will
pay back to each one, according to the way of life of each.
Mt 16:28 ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ὧδε ἑστώτων306 οἵτινες οὐ μὴ γεύσωνται θανάτου
ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
²⁸Truly I tell you, There are some of those present here, who will certainly not taste death
before they see the Son of Man coming in his kingship."
Chapter 17
The Transfiguration
Mt 17:1 Καὶ μεθ’ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν
ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ’ ἰδίαν.
¹And after six days Jesus takes Peter, and James, and John his brother, and he is leading them
up into a high mountain, by themselves.
called 'Jesus,' the main point being that he was the Christ."
304
16:23 txt ει εμου ℵ* B ƒ¹³ 700 788 SBL TH NA28 {\} ‖ ει μου ℵ² C Θ Σ* ‖ ει εμοι D vg ‖ εμοι ει 565 ‖ μου ει E F G H K L
M S U W X Y Γ Δ Π Σ² Φ ƒ¹ 2 28 157 579 892 1071 1241 1424 syrh Or Cyr TR RP ‖ lac A N P Q Z 0233 0281 69
305
16:26 txt ωφεληθησεται ℵ B L ite,f,q cop Or Cyr SBL TH NA28 {\} ‖ ωφεληση Φ ‖ ωφελειται C D E W Σ lat syrh
arm Ju Clem TR RP ‖ lac A N P Z 0233 0281
306
16:28 txt των ωδε εστωτων ℵ B C D L S U Θ Σ ƒ¹ ƒ¹³ 22 33 157 700 1071 pm Or SBL TH NA28 {\} ‖ των ωδε
εστηκοτων K M Y Π 0281? 28 118-contra fam 565 579 1424 pm Orlem Val Ap Clem TR AN ‖ των ωδε εστωτες Ω ‖ ωδε
εστωτες E F G H V W X Γ Δ Φ 2 pm HF BG RP ‖ lac A N P Q Z 0233 69
- 65 -
Mt 17:2 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ
ἱμάτια αὐτοῦ ἐγένετο307 λευκὰ ὡς τὸ φῶς.
²And he was transfigured in front of them, and his face shone like the sun, and his garments
became bright as the daylight.
Mt 17:3 καὶ ἰδοὺ ὤφθη αὐτοῖς Μωϋσῆς καὶ Ἠλίας συλλαλοῦντες μετ’ αὐτοῦ.
³And behold, Moses and Elijah appeared to them, conversing with Him.
Mt 17:4 ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ, Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις,
ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν.
⁴And in response, Peter said to Jesus, "Master, it is good for us to be here. If you want, I will
make308 three shelters here, one for you, one for Moses, and one for Elijah."
Mt 17:5 ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς
νεφέλης λέγουσα, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ.
⁵While he was still speaking, behold a bright cloud overshadowed them, and behold, a voice
from the cloud, saying as follows: "This is my beloved Son, with whom I am well pleased.
Listen to him."
Mt 17:6 καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα.
⁶And when they heard this, the disciples fell on their faces, and were extremely frightened.
Mt 17:7 καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν, Ἐγέρθητε καὶ μὴ φοβεῖσθε.
⁷And Jesus approached them, and after touching them reassuringly, he said, "Stand up, and do
not be afraid."
Mt 17:8 ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον.
⁸And when they opened their eyes, they saw no one, except Jesus himself alone. 309
Mt 17:9 Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων, Μηδενὶ
εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ.310
⁹And as they were coming down from the mountain, Jesus was admonishing them, as follows:
"Do not tell anyone about the vision, until such time the Son of Man is raised from the dead."
Mt 17:10 καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ311 λέγοντες, Τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι
Ἠλίαν δεῖ ἐλθεῖν πρῶτον;
¹⁰And the disciples queried him, as follows, "So why do the Torah scholars say that Elijah has
to come first?"
Mt 17:11 ὁ δὲ ἀποκριθεὶς εἶπεν, Ἠλίας μὲν ἔρχεται πρῶτον, καὶ ἀποκαταστήσει πάντα·
¹¹In answer, he312 said,313 "Elijah does indeed come first,314 and will restore all things.
307
17:2 txt εγενετο ℵ B C D E W Φ Cyr TR AN BG SBL TH NA28 {\} ‖ εγενοντο L Σ HF RP ‖ εγεν___ 0281 ‖ lac A N P Z
0233
308
17:4 txt ποιησω ωδε ℵ B C* itb,ff² vgmss Chrom2/4 Jer SBL TH NA28 {B} ‖ ποιησω itff¹ Chrom¼ ‖ ποιησωμεν ωδε C³ D
E L O W Σ 0281 ita,aur,d,(e),f,g¹,l,n,q vg syr? cop geo Orgk,lat Chrys Chrom¼ Aug TR RP ‖ ποιησωμεν vgmss arm (Diatess)
Greg-Elv ‖ ποιησομεν ωδε Φ syr? eth ‖ lac A N P Z 0233. The UBS5 footnote is not sure whether the Syriac's Greek
exemplar read an aorist subjunctive 1st person plural, ποιησωμεν, or future indicative 1st person plural, ποιησομεν.
The Etheridge, Murdock and Lamsa Syriac-to-English translations all read, "we will make." But the reason the UBS
is not sure is that any translator may legitimately render both the aorist subjunctive and future indicative forms as
"we will make." The NA28 text reads an unambiguous future indicative 1st person singular, "I will make." Most
English translations of the TR/Byz reading render it as "let us make." Another way to render that would be, "we
should make." But does the "we" include Jesus and Moses and Elijah, or is Peter proposing that only the disciples
make them? The translations of the Syriac make it sound like the latter.
309
17:8 txt αυτον ιησουν μονον B* SBL TH NA28 {\} ‖ ιησουν αυτον μονον ℵ ‖ αυτον μονον copmae² ‖ τον ιησουν
μονον Β² C* E L Σ Φ TR RP ‖ ιησουν μονον W ‖ τον ιησουν μονον μεθ εαυτων C² ‖ μονον τον ιησουν D lat arm ‖ lac
A N P Z 0233 0281 syrs. The rest of the Coptic and Syriac have some form of (τον) ιησουν μονον without αυτον.
The ancient manuscripts which include αυτον in some way are ℵ B* Θ 700 copmae². The English translations that
render αυτον are: the Amplified, NASB, NRSV, Mounce, and the HCSB, but then the CSB eliminated it.
310
17:9 txt εγερθη Β D Or SBL ΝΑ28 {\} ‖ αναστη ℵ C E L (W) Z Σ Φ TR RP TH ‖ lac A N P 0233 0281.
311
17:10 txt μαθηται ℵ L W Z lat copsa arm Or SBL NA28 {\} ‖ μαθηται αυτου B C D E Σ Φ itf,ff²,q syr copmae eth
Chrys TR RP TH ‖ lac A N P 0233 0281
312
17:11a txt ο δε ℵ B D L W Z lat cop SBL TH NA28 {\} ‖ ο δε ιησους C E Σ Φ itf,q syrp,h TR RP ‖ lac A N P 0233 0281
313
17:11b txt ειπεν B D W SBL TH NA28 {\} ‖ ειπεν αυτοις C E L Σ Φ itf,ff¹,g¹,q TR RP ‖ ειπεν τοις Z ‖ ειπεν αυτοις οτι ℵ ‖
lac A N P 0233 0281
- 66 -
Mt 17:12 λέγω δὲ ὑμῖν ὅτι Ἠλίας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῷ
ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ’ αὐτῶν.
¹²But I am telling you, that Elijah has already come, and they did not recognize him, but did
with him whatever they wished."
Mt 17:13 τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
¹³Then the disciples understood that he had spoken to them about John the Baptizer.
The Healing of a Boy Who Had an Evil Spirit

Mt 17:14 Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν
¹⁴And when they had returned to the crowd, a man came up to him, kneeling down to him,
Mt 17:15 καὶ λέγων, Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις
γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ.
¹⁵and saying, "Lord, have mercy on my son, because he is lunatic and suffering horribly. For
example, he often falls into fire, and often into water.
Mt 17:16 καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι.
¹⁶And I brought him to your disciples, and they were not able to heal him."
Mt 17:17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθ’ ὑμῶν
ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε.
¹⁷And in answer, Jesus said, "O unbelieving and perverted generation! How long shall I stay
with you? How long shall I put up with you? Bring him here to me."
Mt 17:18 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπ’ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ
παῖς ἀπὸ τῆς ὥρας ἐκείνης.
¹⁸And Jesus rebuked him, and the demon departed from him, and the child was healed from
that time on.
Mt 17:19 Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατ’ ἰδίαν εἶπον, Διὰ τί ἡμεῖς οὐκ
ἠδυνήθημεν ἐκβαλεῖν αὐτό;
¹⁹At that time, the disciples came to him in private, and said, "Why were we not able to drive it
out?"
Mt 17:20 ὁ δὲ λέγει αὐτοῖς, Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν
ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν
ἀδυνατήσει ὑμῖν.
²⁰And he says315 to them, "Because of your lack of faith.316 For truly I tell you, if you have
faith as small as a mustard seed, you will say to this mountain, 'Move from here to there,' and it
will move. In fact, nothing will be impossible to you."
Mt 17:21 317
Mt 17:22 Συστρεφομένων δὲ αὐτῶν ἐν τῇ Γαλιλαίᾳ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μέλλει ὁ υἱὸς τοῦ
ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων,
²²And when they were gathering back together 318 in Galilee, Jesus said to them, "The Son of
Man is about to be betrayed into the hands of human beings,
314
17:11c txt ερχεται πρωτον C E (L πρωτον later) Z Σ Φ itf,q syrp,h TR RP ‖ ερχεται ℵ B D W lat syrc copsa,mae¹+² SBL
TH NA28 {\} ‖ lac A N P 0233 0281 syrs. The parallel in Mark 9 has πρωτον.
315
17:20a ο δε λεγει ℵ B D 0281 itff¹,ff²,g¹ SBL TH NA28 {\} ‖ ο δε ιησους ειπεν C E L W Σ Φ TR RP ‖ lac A N P Z 0233
316
17:20b txt ολιγοπιστιαν ℵ B 0281 syrc,pal copsa,mae¹+² arm eth geo Diatess Or SBL TH NA28 {A} ‖ απιστιαν C D E L O
W Σ Φ latt syrs,p,h Chrys (Hil) Jer Aug Spec TR RP ‖ lac A N P Z 0233
ς317 17:21 txt lack v. 21 ℵ* B Θ 0281 33 579 788 892* 1604 2680 ℓ253 ite,ff¹ syrs,c,pal copsa,bopt,mae² ethms geo SBL TH
NA28 {A} ‖ τουτο δε το γενος ουκ εκβαλλεται ει μη εν προσευχη και νηστεια ℵ² ‖ τουτο δε το γενος ουκ εκπορευεται
ει μη εν προσευχη και νηστεια C D E F G H K L M O S U W X Y Δ Π Σ Φ Ω ƒ¹ 2 28 157 180 565 597 700 892c 1006 1009
1010 1071 1079 1216 1230 1241 1242 1243 1292 1342 1365 1424 1646 2174 2148 vg ita,aur,b,c,d,f,ff²,g¹,l,n.q,r¹ (syrp,h)
cop(mae¹),bopt arm eth slav Or Aster Basil Chrys Hil Ambrose Jer Aug TR RP ‖ τουτο δε το γενος ουκ εξερχεται ει μη εν
προσευχη και νηστεια 118 205 209 1505 ℓ1074 ‖ lac A N P Z 0233 69. There is no instance in the New Testament
where either Jesus or his disciples had to fast in order to cast out a demon. In fact, Jesus said all you needed is as
faith as little as a mustard seed. Which is it? Faith as small as a mustard seed is all you need, or also add your
works, like fasting? The fact that 3 different Greek verbs are used in the manuscripts that do contain the verse, is
an indication that the verse is not original. I think this is an "ascetic" corruption to the gospel of Matthew.
- 67 -
Mt 17:23 καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπήθησαν σφόδρα.
²³and they will kill him, and during the third day he will rise again." And they were very sad.
The Two Drachma Tax

Mt 17:24 Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ
Πέτρῳ καὶ εἶπαν, Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ319 δίδραχμα;
²⁴And when they arrived in Capernaum, the collectors of the two drachmas 320 approached
Peter, and they said, "Does your rabbi not pay the two drachmas?"
Mt 17:25 λέγει, Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων, Τί σοι
δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν
ἢ ἀπὸ τῶν ἀλλοτρίων;
²⁵He says, "Yes he does." And when Peter had come into the house, Jesus spoke to him first,
saying, "What do you think, Simon: the kings of the earth, from whom do they collect toll and
tribute— from their sons,321 or from others?"
Mt 17:26 εἰπόντος δέ, Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς, Ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί.
²⁶And when he answered,322 "From others," Jesus said to him, "Alright then, the sons are
free.323
318
17:22 txt συστρεφομενων ℵ B 0281vid lat copsamss Hil Jer Aug SBL TH NA28 {B} ‖ αναστρεφομενων C (D) E L O W Σ
Φ it(e),ff¹ syr copsamss,mae¹ arm? eth geo Chryslem TR RP ‖ παραγοντων copmae² ‖ στρεφομενων Orpt ‖ lac A N P Z 0233
319
17:24 txt τα διδραχμα ℵ² B C E L 0281 Σ Φ syrh TR RP SBL TH ΝΑ28 [τα] {\} ‖ το διδραχμα W ‖ διδραχμα ℵ* D
copmae ‖ lac A N P Z 0233
320
17:24 A drachma was worth about a day's wage. The two drachma collection, 6 grams of silver, was the so-called
temple tax in Exodus 30:11-16. But this payment was not intended to be a tax at all. Quoting Exodus 30:12,
"When you take a census of the Israelites to number them, at the time he is numbered each man shall give a ransom
for his life to Yahweh, so that no plague may come upon him for being numbered." The money was primarily an
offering as atonement for the evil act of a man being numbered. Then it was merely incidental that as long as the
temple personnel had this money anyway, "You shall take the atonement money from the Israelites and shall
designate it for the service of the tent of meeting; before Yahweh it will be a reminder of the ransom given for his
life." Ex. 30:16. It was an offering or ransom money to atone for the repugnant stench to God caused by the act of
numbering the people. There are other scriptures indicating God's displeasure with the idea of his people being
numbered. See for example, I Chronicles chapter 21, and 27:23,24. It is clear that the payment was a ransom for a
man's life. How many times must a man be ransomed? Ransom, even to terrorists, is not paid more than once.
The ransom was to be paid only when a man "crosses over to join those who are numbered," Exodus 30:13,14. God
had never commanded that the ransom be paid annually, as the tradition came to be. For it was only to be
collected "when you number the people," v. 12. This was in anticipation of the only census ever ordered by God,
the one that took place in Numbers chapter 1. God was against the numbering of the people as a practice. This
was allowed just one time only, with a way to escape his wrath built in. The only additional census permissible was
of aliens, as in II Chron. 2:17. Jesus apparently was not in the habit of paying the two drachmas. In this instance
he only paid for himself and for Peter, and did nothing about the other eleven apostles, since they were not brought
up. Jesus did not "obey every law of man." He did not just automatically do what every bureaucrat told him to
do. Jesus was not a chump, and neither should his disciples be. We are supposed to be wise as serpents. For a
reading of all the scriptures showing how the tradition of the annual tax came about, see the endnote entitled, "How
did a once-only atonement offering became an annual tax?"
321
17:25 The meaning of υἱοι, "sons," here, could be an extended meaning; that is, "from their own relatives in race
and culture, extended to their countrymen, from their citizens." This is a possible interpretation because it is
made an antonym of αλλοτριοι, which in Jewish Greek like in the Septuagint, meant "aliens." Here the meaning
would be, that since the two drachma tax was supposedly for maintenance of the temple- God's house, then God's
children, the citizens of the kingdom of God, were exempt from that tax.
322
17:26 txt ειποντος δε απο των αλλοτριων Β 0281 it(a,aur,b),e,ff¹,(ff²,g¹,l,n) vgmss syrpal copsa arm ethpp,TH Chrys (Jer)
SBL TH NA28 {B} ‖ ειποντος δε του πετρου απο των αλλοτριων Orgr,(lat½) ‖ λεγει αυτω ο πετρος απο των αλλοτριων
E W Σ Φ itf,q syr(c,p),h (copmae) ethms geo² Orlat½ Bas TR RP ‖ λεγει αυτω απο των αλλοτριων D itd syrs geo¹? ‖ ο δε
εφη απο των αλλοτριων ειποντος δε απο των αλλοτριων ℵ ethms ‖ λεγει αυτω ο πετρος απο των αλοτριων ειποτος
δε απο των αλοτριων L* (Lc ειποντος) ‖ λεγει αυτω ο πετρος απο των αλλοτριων ειποντος δε αυτου απο των
αλλοτριων C ‖ lac A N P Z 0233. Three major manuscripts, ℵ C L, put two variants in their manuscript side by side
without choosing one. This is quite rare.
323
17:26 This word free, will not be understood properly, unless one understands "tribute" properly. Tribute was
a poll tax paid to the conqueror, by a conquered or subjugated people. Anyone paying tribute, was by definition
not free, but rather a member of an enslaved nation.
- 68 -
Mt 17:27 ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν
ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν
δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
²⁷But, so that we not scandalize them,324 go to the lake, cast a hook, and the first fish that
comes up, take, and when you have opened its mouth, you will find a four-drachma coin.325
Take that, and give it to them, as mine and yours." 326
Chapter 18
Who Is the Greatest?
Mt 18:1 Ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες, Τίς ἄρα μείζων ἐστὶν ἐν τῇ
βασιλείᾳ τῶν οὐρανῶν;
¹In that same hour, the disciples approached Jesus, saying, "So who is the greatest in the
kingdom of heaven?"
Mt 18:2 καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν
²And calling a child over, he327 stood him in the midst of them,
Mt 18:3 καὶ εἶπεν, Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε
εἰς τὴν βασιλείαν τῶν οὐρανῶν.
³and he said, "I tell you truly: unless you change and become like little children, there is no
way you will enter into the kingdom of heaven.
Mt 18:4 ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ
τῶν οὐρανῶν.
⁴Whoever therefore humbles himself like this child, that is the one who is greatest in the
kingdom of heaven.
Mt 18:5 καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται.
⁵And whoever receives one little child such as this on the basis of my name, is receiving me.
More About Little Ones

Mt 18:6 Ὃς δ’ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ
ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς
θαλάσσης.
⁶As for that person through whom one of these little ones who believe in me might ever be
scandalized, it would be better for that person that a mill stone be hung around 328 his neck and
be sunk in the bottom of the sea.
324
17:27a Some surmise that Jesus did this in order to appear to be compliant with an illegitimate tax, so as not to
scandalize any believers who thought that he surely must "obey every law of man." That is possible. But also
possible, is that Jesus wanted to honor the oral contract Peter had already made with the tax collectors: the
collectors had previously asked if Jesus pays the tax, and Peter had answered in the affirmative. Thus, only those
two individuals involved in the oral contract, were obligated to pay it this instance.
325
17:27b A silver coin worth four drachmas, equivalent to 12 grams of silver. Each man was to pay 6 grams of
silver, which =1 stater=1 Babylonian shekel=1/2 of a sanctuary shekel (Phoenician or Hebrew standard).
326
17:27c Note that Jesus did not tell the other eleven disciples to pay. The payment at issue in this passage was a
Jewish religious matter, and originally not even a tax (see previous footnote on "the two drachmas." Jesus and the
disciples were Sons or Citizens of the Kingdom of Heaven, so were not subject to this "tax." Remember, the Levites
did not pay the census atonement fee tax. (Numbers 1:48, 49) All those who become Citizens of the kingdom of
God have the same status in regard to this tax as the Levites had. "God has made us kings and priests, and we will
reign on the earth." Rev. 5:10 Kings don't pay the tax. And kings is what Jesus and the twelve apostles were.
327
18:2 txt προσκαλεσαμενος ℵ B L Z 0281 cop eth Chrys SBL TH NA28 {\} ‖ προσκαλεσαμενος ο ιησους D E W Σ Φ lat
syr arm Or TR RP ‖ lac A C N P 0233
328
18:6 txt περι ℵ B L N Z Σ 0281 Did Bas Cyr TH NA28 {\} ‖ εις E W Or Chrys RP SBL ‖ επι D Φ TR ‖ lac A C P 0233
- 69 -
Mt 18:7 οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ
ἀνθρώπῳ δι’ οὗ τὸ σκάνδαλον ἔρχεται.
⁷Woe to the world, because of those scandalizings. Certainly, the scandalizings are bound to
come. Nevertheless, woe to the person through whom the scandalizing comes.
Mt 18:8 Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν
σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι
εἰς τὸ πῦρ τὸ αἰώνιον.
⁸And if your hand or your foot scandalizes you, cut it 329 off, and throw it away from you. It
is better for you to enter into life maimed or crippled, than to be thrown into everlasting fire
having both hands or both feet.
Mt 18:9 καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν
μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ
πυρός.
⁹And if your eye scandalizes you, tear it out, and throw it away from you. It is better for you
to enter into life one-eyed, than be thrown into fiery Gehenna with two eyes.
Mt 18:10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι
αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
¹⁰See that you not despise or overlook even one of these little ones; for I tell you, in heaven
their angels through it all are seeing the face of my Father who is in heaven.
Mt 18:11 330
Mt 18:12 Τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν,
οὐχὶ ἀφήσει331 τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον;
¹²What do you think? Suppose a man has a hundred sheep, and one of them is lost. Will he
not leave the ninety-nine on the mountain, and go look for the one that is wandering?
Mt 18:13 καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ’ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς
ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις.
¹³And if he happens to find it, truly I tell you, he rejoices over it more than the ninety-nine that
were not lost.
Mt 18:14 οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν
τῶν μικρῶν τούτων.
¹⁴That is how undesirable it is, in the eyes of your Father in heaven, that even one of these little
ones be lost.332
329
18:8 αυτον ℵ B D L lat syrc,p copsa arm eth Luc Hil SBL TH NA28 {\} ‖ αυτα E N W Σ Φ syrh TR RP ‖ lac A C P Z
0233 0281
330
18:11 txt lack v. 11 ℵ B L* Θ* ƒ¹³ (not 346) 1* 9 33 146 556 837 892* 899* 929* 1294 1502 1582* 2317 2680 it e,ff¹
syrs,pal copsa,mae¹+²,bopt geo2A Or Eus-Can; Juvenc Jer SBL TH NA28 {B} ‖ ηλθεν γαρ ο υιος του ανθρωπου σωσαι το
απολωλος. D E F H K Lmg M* (M¹ + ζητησαι, M² + ζησωσαι) N U W (Δ -ο before υιος) Θc Π Σ Φ 078vid 1c 2 22 28 118 124
180 205 565 597 700 1006 1071 1079 1230 1241 1242 1253 1292 1344 1365 1424 1546 1582 c 1646 2148 2174 ( 1,360
minuscules) Lectpt,AD it(a),aur,(b),c,d,(f),ff²,g¹,(l,n),q,r¹ vg syrc,p copbopt arm geo Chrys; Hil Chrom TR RP ‖ ηλθεν γαρ ο υιος
του ανθρωπου ζητησαι και σωσαι το απολωλος. G (Lcmg has ζητησε for ζητησαι και) 157 346 579 892c 1009 1010 1195
1216 1243 1342 1505 (250 minuscules) ℓ10 ℓ12 ℓ69 ℓ70 ℓ80 ℓ185pt ℓ211 ℓ299 ℓ303 ℓ374 ℓ950 ℓ1642 (itc) syrh copbopt eth
slav ‖ lac A C P Z 0233 69. The UBS Editorial Committee says that there can be little doubt that the words ἦλθεν γὰρ
ὁ υἱὸς τοῦ θεοῦ (ζητήσαι) καὶ σῶσαι τὸ ἀπολωλός are spurious here, being absent in the earliest witnesses
representing several textual types (Alexandrian, pre-Caesarean, Egyptian, Antiochian), and manifestly borrowed by
copyists from Lk 19:10 [or Matthew 9:13]. The reason for the interpolation was apparently to provide a connection
between ver. 10 and verses 12-14. On the other hand there appears no reason why it might have gotten deleted or
removed if original.
331
18:12 txt αφησει B L SBL TH NA28 {\} ‖ αφιησιν D ‖ αφεις ℵ E N W Σ Φ 078 itq syrh TR RP ‖ lac A C P Z 0233 0281.
332
18:14 Or, "...that even one of these little ones be ruined."
- 70 -
A Brother Who Sins

Mt 18:15 Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου.
ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου·
¹⁵Now if your brother sins,333 go show him his fault, just between you and him. If he listens
to you, you have won back your brother.
Mt 18:16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ
τριῶν σταθῇ πᾶν ῥῆμα·
¹⁶But if he does not listen, take with you one or two others, so that 'upon the mouths of two or
three witnesses every matter be established.'
Mt 18:17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ,
ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης.
¹⁷And if he refuses to listen to them, tell it to the assembly. And if he refuses to listen to the
assembly, he should be considered by you as no different than a gentile or a revenue agent.
Mt 18:18 Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν
λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ.
¹⁸Truly I tell you, what things you apostles on earth declare to be forbidden, shall have been
forbidden in heaven; and what things you on earth declare to be permitted, shall have been
permitted in heaven.334
333
18:15 txt αμαρτηση ℵ B 0281 1 22 579 1582* pc copsa Cyr; Aug1/7 WH ‖ αμαρτη (Lk 17:3) Orlem Bas4/9 ‖ αμαρτηση εις
σε D E F G H K L N O U W Γ Δ Θ Π Σ Φ 078 ƒ¹³ 2 28 157 205 565 597 700 892 1006 1010 1079 1216 1230 1241 1242* 1243
1253 1292 1365 2174 Lectpt,AD ita,aur,b,c,d,e,f,ff¹+²,g¹,h,l,n,q,(r¹) vg syrc,s,p,h,pal copmae¹+²,bopt arm eth geo slavmss Basms
Chrysmss; Hil Lucifer Pacian Chrosmat Jer Aug6/7 TR RP SBL TH NA28 [εις σε] {C} ‖ αμαρτησει εις σε 118 1071 1195 1344
1546 1646 ‖ αμαρτη εις σε W 33 180 1009 1242c 1342 (1424) 1505 1582c 2148 Lectpt Bas5/9 Did Chrys Theodoret ‖ lac A C
P Q Z 0233. There might have been a dictation error, that when reading ηση εις σε the listener thought that there
had been a repetition by accident (because the last two syllables sound similar in later Greek to the first two
syllables), or that the reader changed his pronunciation or stumbled over the pronunciation, and so the scribe
listening wrote only the first set of sounds. On the other hand the phrase "against you" might have been added,
according to the UBS textual commentary, to harmonize this verse with the "against me" of v. 21 shortly hereafter
where Peter asks, "How many times shall my brother sin against me and I forgive him?" The reading without
"against you" is the earliest, but this could have been changed very early on, according to the UBS commentary. In
the UBS 5th Edition Greek New Testament, the words "against you" are in single square brackets, and this result is
given a C rating of certainty. Regarding single square brackets, the explanation is "that the enclosed word, words,
or parts of words may be regarded as part of the text, but that in the present state of New Testament textual
scholarship this cannot be taken as completely certain."
I believe that the phrase "against you" [if your brother sins against you] was added in order to harmonize this
verse with the "against me" of v. 21 shortly thereafter where Peter asks, "How many times shall my brother sin
against me and I forgive him?"
Peter was thinking of himself, but Jesus was thinking of the whole church and church discipline.
In my opinion, when it comes to variants in the Greek text of the New Testament, this is one of the most
damaging, the longer reading containing "against you," is damaging. Here is the practical situation. A brother is
reported to have sinned, or be sinning. But not sinning against anyone in particular in that community. So no one
goes and confronts him about it, because it was not involving them. The result is gossip, and then inflating of the
original rumor, and even ultimately progressing to people "bearing false witness against their neighbor."
Does anyone in that scenario want to "win back your brother"? If you have Christian love for your brother, you
will go to him and talk to him about it, even if he did not sin against you in particular, because if the rumor is true,
you want him to be restored. And if the rumor is not true, you do not want people spreading untrue things about
your brother. This may not be scientific textual criticism, but I believe for practical and doctrinal and ecclesiological
reasons that the shorter reading must be correct.English translations that do not include "against you" are: GW,
NASB, NET, NIV, ERV, Mounce, Amplified.
334
18:18 Or, "Whatever you forbid on earth is as good as forbidden by heaven, and whatever you permit on earth is
as good as permitted by heaven." This "binding and loosing" teaching appears also in Matthew 16:19. It should
be noted that here in 18:18, the verbs are in the second person plural, Jesus saying it to, and giving this authority to,
all of the apostles, whereas in 16:19, the verbs are in the 2nd person singular, Jesus saying it to and about Peter only.
- 71 -
Mt 18:19 Πάλιν λέγω335 ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς
πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
¹⁹Again I say336 to you, if two of you on earth agree with one voice concerning any and all
matters about which you make request, it will be brought about for you by my Father who is in
heaven.
Mt 18:20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.
²⁰For where two or three are gathered together in my name, there am I in the midst of them.
The Parable of the Unmerciful Servant

Mt 18:21 Τότε προσελθὼν ὁ Πέτρος εἶπεν αὐτῷ, Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου
καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις;
²¹At that time Peter approached and said to him,337 "Lord, how many times shall my brother
sin against me and I forgive him? Up to seven times?"
Mt 18:22 λέγει αὐτῷ ὁ Ἰησοῦς, Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.
²²Jesus says to him, "I tell you, not up to seven times, but up to seventy [times] seven times. 338
Mt 18:23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι
λόγον μετὰ τῶν δούλων αὐτοῦ.
²³"Therefore, the kingdom of heaven may be likened to a man in ruling power who desired to
settle accounts with his servants.
Mt 18:24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων.
²⁴So he proceeded to settle, and had one of his debtors brought to him, one who owed him ten
thousand talants.
Mt 18:25 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα
καὶ τὰ τέκνα καὶ πάντα ὅσα εἶχεν, καὶ ἀποδοθῆναι.
²⁵But since he did not have the means to repay, the master ordered him to be sold as a slave,
and also his wife and children and everything he had, and then to be paid back.
Mt 18:26 πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων, Μακροθύμησον ἐπ’ ἐμοί, καὶ πάντα
ἀποδώσω σοι.
²⁶"The servant therefore fell down, and was entreating him, saying, 339 'Be patient with me, and
I will pay you back everything.'
Mt 18:27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνειον
ἀφῆκεν αὐτῷ.
²⁷And moved with compassion, the master of that servant released him, and forgave his debt.
335
18:19a txt παλιν λεγω ℵ D L itaur,d,eff²,l syrp,palms arm geo² Orlem Jer TR ‖ παλιν δε λεγω N O (W) Σ syrh eth Chrys ‖
λεγω δε Cyp⅓ (Cyp⅔) (Spec) ‖ παλιν αμην λεγω B E Φ 058 078 0281 ita,b,f,g¹,h,n,(q),r¹ vgmss syrc,s,palmss copsa,mae geo¹ RP
SBL TH NA28 [αμην] {C} ‖ αμην λεγω itff¹ ‖ lac A C P Z 0233
336
18:19b txt omit ℵ D L N O W Σ itaur,d,e,ff²,l syrp,h,palms arm eth geo² Orlem Jer Chrys Cyp Spec TR ‖ αμην B E Φ 058
078 0281 ita,b,f,ff¹,g¹,h,n,(q),r¹ vgmss syrc,s,palmss copsa,mae geo¹ RP SBL TH NA28 [αμην] {C} ‖ lac A C P Z 0233
337
18:21 txt προσελθων ο πετρος ειπεν αυτω B (D -ο) 0281 NA28 {\} ‖ προσελθων αυτω ο πετρος ειπεν ℵ² E L N W Σ Φ
itaur,(e),q syr(p),h Luc TR RP SBL TH ‖ προσελθων ο πετρος ειπεν ℵ* ‖ προσελθων αυτω ο πετρος ειπεν αυτω copsa ‖
lac A C P Z 0233
338
18:22 cf. Genesis 4:24: "If Cain is avenged seven times, then Lamech seventy-seven times." It is equally beyond
human nature to forgive the same person 77 times in one day, as it is to forgive the same person 490 times in one
day. But Gentiles do not need to know this reference in order to understand that Matthew means to indicate a
number that is large beyond human nature. In a story taken from older accounts, Plutarch, Mor. 245d uses the
number 7,777 for the same purpose (cf. Polyaenus 8, 33).
339
18:26 txt λεγων Β D ita,d,e,ff¹,l vg syrc,s arm geo Or Chrys Luc SBL ΝΑ28 {A} ‖ λεγων κυριε ℵ E L O W Σ 058 0233
0281 itaur,(b),f,ff²,g¹,(h),q,(r¹) syrp,h,pal copsa,mae¹+² eth Orlat Ast Chrom TR RP TH ‖ lac A C N P Z Φ
- 72 -
Mt 18:28 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ
ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων, Ἀπόδος μοι340 εἴ τι ὀφείλεις.
²⁸"But then after he went out, that servant found one of his fellow servants who owed him a
hundred denarii, and he seized him, and was choking him, saying, 'Pay me back everything you
owe.'
Mt 18:29 πεσὼν οὖν ὁ σύνδουλος αὐτοῦ εἰς τοὺς πόδας αὐτοῦ παρεκάλει αὐτόν, λέγων,
Μακροθύμησον ἐπ' ἐμοί, καὶ ἀποδώσω σοι.341
²⁹"The fellow servant therefore fell down at his feet,342 and was begging him, saying, 'Be
patient with me, and I will pay you back.'
Mt 18:30 ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακήν, ἕως οὗ343 ἀποδῷ τὸ
ὀφειλόμενον.
³⁰But he was not willing, and went and threw him into the debtors' prison, until such time he
could pay back the debt.
Mt 18:31 ἰδόντες οὖν344 οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες
διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα.
³¹"When therefore his fellow servants witnessed these events, they were extremely upset, and
went and reported to their master everything that had happened.
Mt 18:32 τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ, Δοῦλε πονηρέ, πᾶσαν τὴν
ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με·
³²Then summoning him, his master is saying to him, 'You wicked servant! All that debt of
yours I forgave you, because you begged me.
Mt 18:33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα;
³³Aren't you then also obligated to forgive your fellow servant, as I have forgiven you?'
Mt 18:34 καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ
ὀφειλόμενον.345
³⁴"And in anger, his master handed him over to the jailers, until such time he could pay back
everything he owed.
Mt 18:35 Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ
αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
³⁵This is how my Father in heaven will act toward you also, unless you each forgive your
brother from your heart."346
340
18:28 txt αποδος μοι C E Σ ite,f syr arm Chrys TR RP ‖ αποδος ℵ B D L W 0233 lat cop eth Or SBL TH NA28 {\} ‖
lac A N P Z Φ 0281. Although I think the reading without μοι is original, the editorial improvement by addition is
beneficial in order to clarify that what was being demanded back was the debt owed to the fellow servant, not debt
the other servant might have had to their mutual master.
341
18:29a txt αποδωσω σοι ℵ* B D E Σ ita,b,ff²,g¹,h syrc,h arm Luc RP SBL TH NA28 {\} ‖ σοι αποδωσω C* ‖ παντα σοι
αποδωσω σοι 0233 ‖ παντα σοι αποδωσω C² ‖ παντα αποδωσω σοι ℵ² L W itf,ff¹,g¹,l,q vg syrp,hmg copsa eth Chrys TR ‖ lac
A N P Z Φ 0281
342
18:29b txt αυτου εις τους ποδας αυτου παρεκαλει C² E W Σ 0233 itf,q syrp,h copmae¹+² arm TR RP ‖ αυτου
παρεκαλει ℵ B C* D L 058 lat syrs,c copsa eth Or (Luc) SBL TH NA28 {\} ‖ lac A N P Z Φ 0281
343
18:30 txt εως οὑ D E W Σ 0233 SBL TR RP SBL ‖ εως ℵ B C L TH NA28 {\} ‖ lac A N P Z Φ 0281
344
18:31 txt ουν ℵ*,²b Β D ite SBL TH NA28 {\} ‖ δε ℵ²a C E L W Σ 0233 vg syr copsa eth Chrys Luc TR RP ‖ lac A N P Z
Φ 0281
345
18:34 txt οφειλομενον ℵ²a B D latt syrs,c cop SBL NA28 {\} ‖ οφειλομενον αυτω ℵ*,²b C E L W Σ (0233-αυτο)
p,h
syr TR RP TH ‖ lac A N P Z Φ 0281
346
18:35 txt υμων ℵ B D L lat syrs,c copsa,mae¹+² SBL TH NA28 {\} ‖ υμων τα παραπτωματα αυτων C E W Σ 0233 itf,h
syr(p),h,pal TR RP ‖ lac A N P Z Φ 0281
- 73 -
Chapter 19
Jesus Tested on Divorce
Mt 19:1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς Γαλιλαίας καὶ
ἦλθεν εἰς τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου.
¹And it came about that when Jesus had finished these discourses he departed from Galilee,
and went into the region of Judea on the other side of the Jordan.
Mt 19:2 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ.
²And large crowds followed him, and he healed them there.
Mt 19:3 Καὶ προσῆλθον αὐτῷ Φαρισαῖοι347 πειράζοντες αὐτὸν καὶ λέγοντες,348 Εἰ ἔξεστιν
ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν;
³And some Pharisees came to him, testing him, and saying, “Is it permitted for someone to
release349 his wife for any cause at all?”
Mt 19:4 ὁ δὲ ἀποκριθεὶς εἶπεν,350 Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ’ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν
αὐτούς;
⁴But in answer he said, “Have you never read, that from the beginning the creator 351 made
them male and female,
Mt 19:5 καὶ εἶπεν, Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα352 καὶ τὴν μητέρα καὶ
κολληθήσεται353 τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
⁵and said, 'For this reason a man shall leave father and mother, and be joined to his woman,
and the two shall become one flesh’?
Mt 19:6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
⁶As a result, they are no longer two, but one flesh. What therefore God has joined together,
no human being is allowed to separate."
Mt 19:7 λέγουσιν αὐτῷ, Τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι;
⁷They are saying to him, "Why then did Moses command to give a release of interest form 354 in
order to release?”355
347
19:3a txt φαρισαιοι ²⁵ B C L W Σ 0233 copsams,mae SBL TH NA28 {\} ‖ οι φαρισαιοι ℵ D E✢ copsamss Or TR RP ‖
lac A N P Z Φ 0281
348
19:3b txt λεγοντες ℵ B C L Σ pm syrc,p copsa arm eth Or (Chrys) Naz Hil SBL TH NA28 {\} ‖ λεγοντες αυτω D E W Φ
0233 pm ith,q syrh copmae TR RP ‖ lac A N P Z 0281
349
19:3c "Releasing" is the opposite of the cleaving or joining commanded in the Genesis passage.
350
19:4a txt ειπεν ℵ B D L ita,e,ff¹,ff²,h copsa eth Or SBL TH NA28 {\} ‖ ειπεν αυτοις E W Σ Φ 0233 lat syr copmae TR RP
‖ lac A N P Z 0281
351
19:4b txt ο κτισας B ite syrpal cop arm eth geo Or Meth Serap Ath Ps-Clem SBL TH NA28 {B} ‖ ο ποιησας ℵ C D E O
W Z Σ Φ 0233 lita,aur,b,d,f,ff¹,ff²,g¹,h,l,q vg syrc,s,p,h Orlat ApCon Chrys Cyr Hil Ambrosiaster Jer Aug Spec TR RP ‖
εποιησας L ‖ lac A N P 0281
352
19:5a τον πατερα ℵ B D L W (but W την μητερα αυτου) Ζ latt Ath TR HF RP SBL TH NA28 {\} ‖ τον πατερα αυτου C
E Σ Φ 0233 syr copsa eth Chrys AN BG ‖ lac A N P 0281
353
19:5b txt κολληθησεται B D E W 078 0233 pm AN SBL TH NA28 {\} ‖ προσκολληθησεται (LXX) ℵ C L Z Σ Φ pm
Chrys TR HF BG RP ‖ lac A N P 0281
354
19:7a This word ἀποστάσιον - apostásion, "release of interest form," was used to signify the relinquishment of
property. A quit-claim, if you will. In the culture of ancient Israel there was never any provision for a wife to
quit her property claim in her husband, since the wife was considered property of her husband, and never the other
way around. The apostle Paul in the New Testament, however, states in I Corinthians 7:4, "The wife has not
authority over her own body, but rather the husband: and likewise also the husband has not authority over his own
body, but rather the wife." This is a consequence of being "one flesh." Paul in the same context explains the
application of this teaching, that is, the wife may not refuse sex to the husband, nor may the husband refuse sex to
the wife, nor are they allowed to live apart for any significant period of time. This is not to negate Paul's teaching
elsewhere that the husband is the head of the wife, and that the woman was made for the man, not the man for the
woman.
355
19:7b txt απολυσαι ℵ D L Z ita,aur,d,e,ff1,g1,h,l vg syrpal arm ethms geo Or; Jer Aug ‖ απολυσαι αυτην B C E N O W Σ Φ 078
087 (0233 απολυειν) itf,q syrp,h copmae eth TR RP SBL TH NA28 [αυτην] {C} ‖ απολυσαι την γυναικα itb,ff² vgmss
syrc,s Irlat Ambrose Spec ‖ lac A P 0281. It should be emphasized that Moses never commanded that anyone release
his wife, but only that if/when he does, he must write the form. (Deuteronomy 24:1)
- 74 -
Mt 19:8 λέγει αὐτοῖς ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς
γυναῖκας ὑμῶν, ἀπ’ ἀρχῆς δὲ οὐ γέγονεν οὕτως.
⁸He says to them, "Moses, in view of the hardness of your hearts, permitted you to release your
wives, though it is not originally designed this way.
Mt 19:9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην
μοιχᾶται· καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.
⁹But I tell you that whoever releases his wife, except upon grounds of fornication, and marries
another, commits adultery, and whoever marries her who was released, commits adultery.”356
Mt 19:10 λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ,357 Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς
γυναικός, οὐ συμφέρει γαμῆσαι.
¹⁰His disciples are saying to him, "If this is the situation of a man with a wife, it is not advisable
to marry!”
Mt 19:11 ὁ δὲ εἶπεν αὐτοῖς, Οὐ πάντες χωροῦσιν τὸν λόγον τοῦτον,358 ἀλλ’ οἷς δέδοται.
¹¹And he said to them, "Not everyone can receive this word, but only those to whom it has
been given.
Mt 19:12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι
οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ
τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
¹²For there are some who are eunuchs, who were born that way from their mother’s womb.
And there are some who are eunuchs who were made to be eunuchs by human beings. And
there are some who are eunuchs who have made themselves eunuchs for the sake of the
kingdom of heaven. The person who is able to receive this, should receive it.”
The Little Children and Jesus

Mt 19:13 Τότε προσηνέχθησαν359 αὐτῷ παιδία, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται· οἱ
δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.
¹³At that time, little children were brought to him, so that he might lay his hands on them and
pray for them. But the disciples scolded them.
356
19:9 txt
μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται E F G H K U Z vgmss TR RP SBL TH
μη επι πορνεια και γαμηση αλλην ποιει αυτην μοιχευθηναι και ο απολελυμενην γαμων μοιχαται C*
μη επι πορνια ποιει αυτην μοιχευθηναι και ο απολελυμενην γαμων μοιχαται N
μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολελυμενην γαμων μοιχαται Y Δ Π Σ 078
μη επι πορνεια και γαμησει αλλην μοιχαται και ο απολελυμενην γαμησας μοιχαται M
μη επι πορνεια γαμηση αλλην μοιχαται και ο απολελυμενην γαμων μοιχαται W
μη επι πορνεια και γαμηση αλλην μοιχαται και ο απολυμενην γαμων μοιχαται Θ
___________________ μοιχευθηναι ωσαυτως και ο γαμων απολελυμενην μοιχαται ²⁵
μη επι πορνεια και γαμηση αλλην μοιχαται ℵ C³ L itl vgmss syrs NA28 {B}
μη επι πορνεια και γαμησει αλλην μοιχαται S
παρ’ εκτος λογου επι πορνιας και γαμηση αλλην μοιχαται Φ
παρεκτος λογου πορνειας ποιει αυτην μοιχευθηναι και ο απολελυμενην γαμησας μοιχαται B
παρεκτος λογου πορνειας ποιει αυτην μοιχευθηναι και ο απολελυμενην γαμων μοιχαται 0233
παρεκτος λογου πορνειας και γαμηση αλλην μοιχαται D ita,b,d,e,g¹,h,r¹ vgms copsa
lac A P Q 0281.
The UBS textual commentary says, "After μοιχαται several witnesses add καὶ ὁ ἀπολελυμένην γαμῶν (or γαμήσας)
μοιχᾶται ('and he who marries a divorced woman commits adultery'). Although it might be argued that
homoeoteleuton (μοιχᾶται ... μοιχᾶται) accounts for its accidental omission from ℵ D L 1241 al, the fact that B C* ƒ¹ al
read μοιχᾶται only once (at the conclusion of the combined clauses) makes it more probable that the text was
expanded by copyists who accommodated the saying to the prevailing text of 5:32."
357
19:10 txt μαθηται αυτου ²⁵ C D E L N W Z Σ Φ 078 0233 ita,aur,b,d,f,ff²,h,l,q,r¹ vg syrc,s,p,h,pal copsamss arm eth geo
Aug TR RP TH NA28 [αυτου] {C} ‖ μαθηται ⁷¹ ℵ B ite,ff¹,g¹ copsams,mae Juv Jer Spec SBL ‖ lac A P 0281
358
19:11 txt τον λογον τουτον ℵ C D E L N W Z Σ Φ 078 0233 ita,aur,b,d,f,ff¹,ff²,g¹,h,l,q,(r¹) vg syrc,s,p,h copsa,mae¹+² arm
eth pp,ms,(TH) geo Basildiansacc to Clem Clem Orlat Bas Theodoret Ammonius-Alex Cyp½ Ps-Cyp Ambrose Jer2/4 Aug Spec
TR RP SBL TH NA28 [τουτον] {C} ‖ τον λογον B ite syrpal ethro Or Apollin Theodore John-Damvid Cyp½ Jer2/4 ‖ lac ⁷¹ A
P 0281
359
19:13 txt προσηνεχθησαν ℵ B C D L Σ 0233 Orpt SBL TH NA28 {\} ‖ προσηνεχθη E W Φ 078vid Chrys Orpt TR RP ‖
lac A N P Z 0281
- 75 -
Mt 19:14 ὁ δὲ Ἰησοῦς εἶπεν, Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ
τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
¹⁴But Jesus said, "Let the little children come to me, and do not hinder them. For of such is the
kingdom of heaven."
Mt 19:15 καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.
¹⁵And when he had laid hands on them, he moved on from there.
The Rich Young Ruler

Mt 19:16 Καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν, Διδάσκαλε ἀγαθέ, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν
αἰώνιον;
¹⁶And behold, someone came up to him and said, "Good Teacher,360 what good must I do so
that I will have eternal life?"361
Mt 19:17 ὁ δὲ εἶπεν αὐτῷ, Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ θεός. εἰ δὲ θέλεις εἰς
τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς.
¹⁷And he said to him, "Why are you calling me good? No one is good except One, God. 362
But if you want to enter eternal life, keep the commandments."
Mt 19:18 λέγει αὐτῷ, Ποίας; ὁ δὲ Ἰησοῦς εἶπεν, Τὸ Οὐ φονεύσεις, Οὐ μοιχεύσεις, Οὐ κλέψεις, Οὐ
ψευδομαρτυρήσεις,
¹⁸He says to him, "Which ones?" And Jesus said to him, "Do not murder, do not commit
adultery, do not steal, do not give false testimony,
Mt 19:19 Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
¹⁹honor your father and your mother,'363 and, love your neighbor as yourself."364
Mt 19:20 λέγει αὐτῷ ὁ νεανίσκος, Πάντα ταῦτα ἐφύλαξα· τί ἔτι ὑστερῶ;
²⁰The young man says to him, "All these I have kept. 365 What am I still missing?"
360
19:16a txt διδασκαλε αγαθε C E F G H K S U V W Γ Δ Θ Σ Φ ƒ¹³ 2 28 33 118 157 180 205 565 579 597 700 892mg 1006
1009 1071 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1344 1424 1505 1546 1582 c 1646 2148 2174 Lect
itaur,b,c,f,ff²,g¹,h,l,q,r¹ vg syrc,s,p,h,pal copsa,mae¹,boptarm ethmsTH geo² slav Marcusacc. to Ir Just Orpt Bas Cyr-Jerus Chryslem-;
Juv Jer TR RP ‖ διδασκαλε ℵ B D L 1 22 892* 1010 1365 1582* ℓ5 ita,d,e,ff¹ copmae²,bopt geo¹ ethpp Orpt Hil SBL TH NA28
{A} ‖ lac A N P Z Π 0233 0281
361
19:16b txt ποιησω ινα σχω ζωην αιωνιον B C D syrh Or SBL TH NA28 {\} ‖ ποιησω ινα εχω ζωην αιωνιον E Σ Φ
Chrys Bas TR RP ‖ ποιησω ινα ζωην εχω αιωνιον W ‖ ποιησας ζωην αιωνιον κληρονομησω (Mk 10:17) ℵ L (syrs,c
copsams) ‖ lac A N P Z 0233 0281
362
19:17 txt τι με λεγεις αγαθον ουδεις αγαθος ει μη εις ο θεος C E F G H K M W Σ Φ ƒ¹³ 2 28 33 118 124 157 180 205 565
1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1344 1365 1424* 1505 1546 1582 c 1646 2148
2174 Lect itf,q syrp,h copsa,boms ethms,TH slav (Ju) Bas Chrys TR RP ‖ τι με λεγεις αγαθον ουδεις αγαθου ει μη εις ο
θεος 579 ‖ τι με αγαθον ουδεις αγαθος ει μη εις ο θεος Δ ‖ τι με λεγεις αγαθον εις εστιν ο αγαθος MarIr ‖ τι με λεγεις
αγαθον εις εστιν ο αγαθος ο πατηρ μου ο εν τοις ουρανοις Marcusacc. to Iren Just Naassenesacc. to Hippol (Ps-
Clementines) ‖ τι με ερωτας περι του αγαθου εις εστιν ο αγαθος ℵ B² L Θ 1424c 1582* pc ita,d (lat syrs,c,hmg) copmae,bo
Or geo²,(A) Novatian Jer SBL TH NA28 {A} ‖ τι με ερωτας περι του αγαθου εστιν ο αγαθος B* ‖ τι με ερωτας περι αγαθου
εις εστιν αγαθος D ‖ τι με ερωτας περι του αγαθου ουδεις αγαθος ει μη εις ο θεος itg¹,h Eus Aug ‖ τι με ερωτας περι του
αγαθου ’δεις εστιν ο αγαθος 892* ‖ τι με ερωτας περι του αγαθου ουδεις εστιν ο αγαθος ει μη εις ο θεος 892c ‖ τι με
ερωτας περι του αγαθου εις εστιν αγαθος ƒ¹ 22 700 1192* 1424mg pc ‖ τι με ερωτας περι του αγαθου εις εστιν ο αγαθος
ο πατηρ itc ‖ lac A N P Z Π 0233 0281. The Majority Text reads, “Why are you calling me good? No one is good but
one: God.” The UBS and Nestle / Aland text read Τι με ἐρωτᾷς περι του ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός.: "Why are you
asking me about what is good? There is only One who is Good." In addition, that text does not contain the word
αγαθε -"good" modifying Teacher when the man first addresses Jesus in verse 16. The UBS editorial committee
says that the passage clearly was changed by copyists to harmonize Matthew's account with Mark 10:18 and Luke
18:19. And they say about the majority reading, as shown in my translation above, that if it "were original in
Matthew, it is hard to imagine why copyists would have altered it to a more obscure one, whereas scribal
assimilation to Synoptic parallels occurs frequently." Well, I for one can easily imagine why someone would not
like the reading "Why are you asking me about what is good?" It seems preposterous that a Rabbi would object to
being asked about what is good, since declaring what was good or what was not good, that was his job. And even
more preposterous, is that the Son of God, who was made into flesh in order to declare the attributes of the Father
to men, would object to being asked about what is good.
363
19:19a Exodus 20:12-16; Deuteronomy 5:16-20
364
19:19b Leviticus 19:18
- 76 -
Mt 19:21 ἔφη αὐτῷ ὁ Ἰησοῦς, Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς
τοῖς πτωχοῖς,366 καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς,367 καὶ δεῦρο ἀκολούθει μοι.
²¹Jesus said to him, "If you want to be perfect, go sell your possessions and give it to the poor,
and you will have treasure in heaven, and then come follow me."
Mt 19:22 ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον368 ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα
πολλά.
²²But when the young man heard this statement, he went away regretting, for he was owner of
much property.
Mt 19:23 Ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, Ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως
εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν.
²³And Jesus said to his disciples, "Truly I say to you, hardly will a rich person get into the
kingdom of heaven.
Mt 19:24 πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ
πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
²⁴And again, I say to you, it is easier for a camel 369 to pass through the eye of a needle, than for
a rich person to enter into the kingdom of God."
Mt 19:25 ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες, Τίς ἄρα δύναται σωθῆναι;
²⁵And when they heard this, the disciples370 were greatly astonished, saying, "Who then can be
saved?"
Mt 19:26 ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ
θεῷ πάντα δυνατά.371
²⁶And Jesus looked at them, and said to them, "With human beings, this is impossible; but with
God, all things are possible."
Mt 19:27 Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ, Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ
ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν;
²⁷Then Peter answered and said to him, "Look how we have left everything, and followed you.
What then will there be for us?"
365
19:20 txt εφυλαξα ℵ* B L itaur,ff¹,g¹,l vg Cyp Juv? Jer SBL TH NA28 {A} ‖ εφυλαξα εκ νεοτητος (Lk 18:21) D itd ‖
εφυλαξα εκ νεοτητος μου ℵ² ‖ εφυλαξαμην εκ νεοτητος μου (Mk 10:20) C E O W Σ Φ ita,b,e,f,ff²,h,n,q vgcl syr(c,s),p,h,pal
copsa,mae¹+² arm eth geo Orgk,lat Marcellus Chrys (Cyr) (Hil) Ambrose Aug TR RP ‖ lac A N P Z 0233 0281
366
19:21a txt τοις πτωχοις B D Z cop TH NA28 [τοις] {\} ‖ πτωχοις ℵ C E L W Σ Φ 0281 Cl TR RP SBL ‖ lac A N P 0233
367
19:21b txt ουρανοις B C D ite,g¹ copsa,mae Cyr Chrys Hil SBL TH NA28 {\} ‖ ουρανω ℵ E L W Z Σ Φ 0281 lat Or Ath
Bas TR RP ‖ lac A N P 0233
368
19:22 txt νεανισκος τον λογον C D E W Σ Φ itaur,d,f,ff²,g¹,h,l,q vg syrh copsa TR RP SBL TH NA28 {\} ‖ νεανισκος τον
λογον τουτον B ita,b,ff¹,n vgmss syrs,c,p copmae¹+² geo¹ ‖ νεανισκος ℵ L Z 0281 ite,f,h ‖ lac A N P 0233. The definite
article can always be rendered as a demonstrative pronoun if the context warrants, as it does here.
369
19:24 Just as it is impossible, humanly speaking, for a camel to go through the eye of a needle, Jesus says in v. 27
that it is "impossible" for a rich man to enter the kingdom of God. Some people teach that Jesus really instead said
"rope to go through the eye of a needle," because he was speaking in the Aramaic language, and the Aramaic word
for camel was also the word for a kind of rope. Regardless, Jesus would want to invent a simile that was in line with
his main point: "something impossible." His illustration must demonstrate something that is impossible, naturally
speaking. "Camel" is more impossible than "rope," so at worst, camel works just fine, and at best, camel is the best
rendering because it is more impossible.
370
19:25 txt οι μαθηται ℵ B C* D L Ζ Σ Φ 0281vid lat syrs,p,h copsa arm Hil SBL TH NA28 {\} ‖ οι μαθηται αυτου C³ E W
itff¹ syrc copmae eth TR RP ‖ lac A N P 0233
371
19:26 txt παντα δυνατα B C* W Σ Or Chrys BG RP SBL TH NA28 {\} ‖ δυνατα παντα ℵ L Z ‖ παντα δυνατα εστιν C³ D
E Φ TR AN ‖ lac A N P 0233 0281
- 77 -
Mt 19:28 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ
παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ
ὑμεῖς372 ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.
²⁸And Jesus said to them, "Truly I say to you: In the new beginning, when the Son of Man sits
on his glorious throne, you who have followed me will also yourselves sit upon twelve thrones,
judging the twelve tribes of Israel.
Mt 19:29 καὶ πᾶς ὅστις373 ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ
ἀγροὺς 374 ἕνεκεν τοῦ ὀνόματός μου ἑκατονταπλασίονα λήμψεται καὶ ζωὴν αἰώνιον
κληρονομήσει.
²⁹And everyone who has left houses or brothers or sisters or father or mother375 or children or
fields for the sake of my name, will receive a hundred times as much, and inherit eternal life.
Mt 19:30 Πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ ἔσχατοι πρῶτοι.
³⁰But many who are first will be last, and many who are last will be first."
Chapter 20
The Parable of the Workers in the Vineyard
Mt 20:1 Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα
πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ·
¹"Similar therefore is the kingdom of heaven to a landowner, who went out early in the
morning to hire workers together into his vineyard.
Mt 20:2 συμφωνήσας δὲ376 μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς
τὸν ἀμπελῶνα αὐτοῦ.
And he came to an agreement with the workers, of a denarius a day, and sent them into his
vineyard.
Mt 20:3 καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς·
³And when he went out, about the third hour,377 he saw others, standing in the market place
idle.
372
19:28 txt καθησεσθε και υμεις B C W Σ SBL TH NA28 {\} ‖ καθισεσθε και υμεις E TR RP ‖ καθεσθησεσθαι και υμεις
Φ ‖ καθισεσθε και αυτοι D* ‖ καθησεσθε και αυτοι ℵ D¹ L ‖ καθεσθησεσθε και αυτοι Z ‖ κα_____θε και υμεις 0281 ‖ lac
A N P 0233
373
19:29a txt οστις ℵ B C D E L W Σ Φ Or Bas Cyr Chrys SBL TH NA28 {\} ‖ ος TR RP ‖ lac A N P Z 0233 0281
374
19:29b txt
οικιας αδελφους αδελφας πατερα μητερα τεκνα αγρους B NA28 {C}
οικιας αδελφους αδελφας μητερα τεκνα αγρους D
οικιας αδελφους αδελφας πατερα μητερα γυναικα τεκνα αγρους C³ Ec Σc W TR RP SBL TH
οικιας αδελφους X2 αδελφας πατερα μητερα γυναικα τεκνα αγρους E*
οικιας αδελφ_ς αδελφας πατερα μητερα γυναικα τεκνα αγρους Σ*
οικιας αδελφους αδελφας μητερα πατερα γυναικα τεκνα αγρους Φ
οικιας αδελφους αδελφας πατερα μητερα γυναικα τεκνα αγρους οικιας C*
αδελφους αδελφας πατερα μητερα γυναικα τεκνα αγρους οικιας ℵ¹ L
αδελφους αδελφας πατερα μητερα γυναικα τεκνα αγρους ℵ*
lac A N P Z 0233 0281
375
19:29c lack η γυναικα B D ita,b,d,e,ff¹,ff²,n syrs,pal Chrys Irlat Or Vict-Pett Hil Paulinus-Nola Spec NA28 {C} ‖ include η
γυναικα ℵ C E L W Σ Φ itaur,b,d,e,f,g¹,h,l,q vg syrp,h copsa,mae¹+² arm eth geo Bas Greg-Nyss Cyr Ambrose Jer TR RP SBL
TH ‖ lac A N P Z 0233 0281. Some scholars think the inclusion of "wife" in Matthew is a harmonization to Luke's
gospel, 18:29, where all editions contain γυναικα. In Mark 10:29, the Byzantine text includes γυναικα while the
NA28 does not.
376
20:2 txt συμφωνησας δε ℵ B C D L W Σ Φ 0281 copsa Cyr TR SBL TH NA28 {\} ‖ και συμφωνησας E Chrys RP ‖ lac A
N P Z 0233
377
20:3 That is, about 9 a.m. Then again at 3 p.m. and 5 p.m. The Jewish clock began at sunrise and sunset; thus
the third hour was about 3 hours after sunrise, hence 9 a.m. The 11th hour was only one hour before dark.
- 78 -
Mt 20:4 καὶ ἐκείνοις εἶπεν, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω
ὑμῖν.
⁴To them also he said, "You also go out into my vineyard, and whatever is right, I will give
you."
Mt 20:5 οἱ δὲ ἀπῆλθον. πάλιν δὲ378 ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως.
⁵So they left. And again, he went out about the sixth hour and also the ninth hour, and did
the same thing.
Mt 20:6 περὶ δὲ τὴν ἑνδεκάτην379 ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς, Τί ὧδε
ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί;
⁶And about the eleventh hour he went out and found others standing,380 and he says to them,
"Why are you standing here the whole day idle?"
Mt 20:7 λέγουσιν αὐτῷ, Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. λέγει αὐτοῖς, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν
ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον λήψεσθε.
⁷They say to him, "Because no one has hired us." He says to them, "You also go out into my
vineyard. And whatever is right, that you will receive."381
Mt 20:8 ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ, Κάλεσον τοὺς
ἐργάτας καὶ ἀπόδος αὐτοῖς τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων.
⁸And when evening had come, the owner of the vineyard says to his foreman, "Call the
workers and pay them their wages, starting from the last ones, to the first ones."
Mt 20:9 καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον.
⁹And those who had arrived at about the eleventh hour, each received a denarius.
Mt 20:10 καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον τὸ ἀνὰ δηνάριον
καὶ αὐτοί.
¹⁰And382 the ones who had arrived first expected to receive more, yet they also received the
denarius each themselves.383
Mt 20:11 λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου
¹¹So they got together and were complaining to the landowner,
Mt 20:12 λέγοντες, Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας τοῖς
βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα.
¹²saying, "These last ones worked one hour, and you have treated them the same as us who
have borne the burden of the whole day, and the scorching heat."
Mt 20:13 ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν, Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς
μοι;
¹³And he in answer to one of them said, 'Friend, I am not doing you wrong. Did you not
agree to a denarius with me?
378
20:5 txt παλιν δε ℵ C D L itff²,g¹,l vg syrh copsa Cyr TH NA28 [δε] {\} ‖ παλιν B E W Σ Φ 085 ita,b,e,ff¹,h,n,q copmae TR
RP SBL ‖ lac A N P Z 0233 0281
379
20:6a txt ενδεκατην ℵ B D L 085 ita,b,ff¹,ff²,g¹,h,l,n vg Or Cyr SBL TH NA28 {\} ‖ ενδεκατην ωραν C E W Σ Φ ite,f,q
h
syr Hil TR RP ‖ lac A N P Z 0233 0281
380
20:6b txt εστωτας ℵ B C² D L 085 lat syrs,c copsa,mae¹+² eth Or SBL TH NA28 {\} ‖ εστωτας αργους C*,³ E W Σ itf,h,q
syrp,h,pal arm Chrys TR RP ‖ εστωτας εν τη αγορα αργους Φ ‖ lac A N P Z 0233 0281
381
20:7 txt αμπελωνα και ο εαν η δικαιον λη(μ)ψεσθε C* E W Φ itq syrc,p,h,palms TR RP ‖ αμπελωνα μου και ο εαν η
δικαιον λημψεσθε C³ N Σ itf,h ‖ αμπελωνα μου D Z 085 it vgcl syrs copsa,mae¹+² Cyr ‖ αμπελωνα ℵ B L lat SBL TH NA28
{\} ‖ lac A P 0233 0281. Note: in Codex 07 (E) the word ληψεσθε is at the bottom right corner of the leaf by itself and
in smaller letters. I have never seen elsewhere in this manuscript a line comprised entirely of only one word.
382
20:10a txt και ελθοντες B C D 085 (ite) copmae SBL TH NA28 {\} ‖ ελθοντες δε ℵ E L W Z Φ itq syrh TR RP ‖
ελθοντες δε και N Σ lat ‖ lac A P 0233 0281. Note: in Codex E (07) it looks like the scribe started rubbing out the
letters ελθ of ελθοντες.
383
20:10b txt και ελαβον το ανα δηναριον και αυτοι ℵ L Z SBL TH NA28 [το] {C} ‖ και ελαβον και αυτοι ανα δηναριον
E W Φ TR RP ‖ και ελαβον και αυτοι το ανα δηναριον C N Σ ‖ και ελαβον ανα δηναριον και αυτοι B eth ‖ ελαβον δε
και αυτοι ανα δηναριον D ‖ ελαβον το ανα δηναριον 085 ‖ lac A P 0233 0281. The prevailing apparatuses are
deficient here in not indicating which witnesses have και twice when it comes to the και sometimes preceding
ελαβον. Thus mine above has only those Greek readings I could obtain myself.
- 79 -
Mt 20:14 ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί.
¹⁴Take what is yours and go your way. So this is what I want to give to the last ones, as I also
gave to you.
Mt 20:15 οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ
ἀγαθός εἰμι;
¹⁵Is it not384 permissible for me to do what I want with things that are mine? Or is your eye
evil385 because I am generous?'
Mt 20:16 Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι.
¹⁶Thus, the last will be first, and the first will be last.386"
Jesus Again Predicts His Death

Mt 20:17 Καὶ ἀναβαίνων ὁ Ἰησοῦς εἰς Ἱεροσόλυμα παρέλαβεν τοὺς δώδεκα μαθητὰς387 κατ’
ἰδίαν, καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς,
¹⁷And as he was going up to Jerusalem, Jesus took the twelve disciples aside in private, and
said to them on the way,
Mt 20:18 Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς
ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ,
¹⁸"Behold we are going up to Jerusalem, and the Son of Man is going to be betrayed to the chief
priests and the Torah scholars, and they will condemn him to death.
Mt 20:19 καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι,
καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται.388
¹⁹And he will be handed over to the Gentiles, to be ridiculed and crucified, and during the
third day he will rise again."
A Mother's Request
Mt 20:20 Τότε προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς
προσκυνοῦσα καὶ αἰτοῦσά τι ἀπ’ αὐτοῦ.
²⁰At that time, the mother of the sons of Zebedee approached him, along with her sons. She is
worshiping him and asking a favor from him.
Mt 20:21 ὁ δὲ εἶπεν αὐτῇ, Τί θέλεις; λέγει αὐτῷ, Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου εἷς ἐκ
δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου.
²¹And he said to her, "What do you want?" She says to him, "Decree that these two sons of
mine sit one on the right and one on the left of you389 in your kingdom."
384
20:15a txt ουκ…η ο οφθαλμος B* D L Z Θ SBL ‖ η ουκ…η ο οφθαλμος ℵ C E K M N U W Δ Π Σ Φ 085 2 565 579 892
1424 syrp,h copsa TH [NA28 first η in [] ] {C} ‖ ουκ…ει ο οφθαλμος B² 700 ‖ η ουκ…ει ο οφθαλμος H✢ S Γ ƒ¹ ƒ¹³ 28 157
372 1071 2737 lat copbo Chrys TR RP ‖ η ουκ…_______lac 33 ‖ lac A P 0233 0281. Note that none of the English
translations translate the first η as "or." But they are probably not following the reading of B* D L Z Θ SBL. The
BDF grammar in § 440 (3) says a simple interrogative ἦ does not exist in the NT. In § 440 (1) DeBrunner gives four
examples in the NT of "simple interrogative ἤ," Matt. 20:15, 26:53; 1 Cor. 9:8; 2 Cor. 11:7. This must be how the first
η is being interpreted.
385
20:15b ὀφθαλμος πονηρος, "evil eye," is a Semitic concept, in which the attitude of the heart or the force of a
person's thoughts, are focused out through, and cause the narrowing of the person's eye, out of envy, resentment,
scheming, toward one's neighbor. This concept merits a long explanation, which is to be found in an end note at
the end of this document.
386
20:16 txt εσχατοι ℵ B L Z 085 copsa,mae² Diatess SBL TH NA28 {A} ‖ εσχατοι πολλοι γαρ εισιν κλητοι ολιγοι δε
εκλεκτοι C D E N O W Σ Φ 0300 latt syr copmae¹ arm eth geo Chrys Jer TR RP ‖ lac A P 0233 0281. It is more likely
that these words were incorporated by copyists from 22:14, where they terminate another parable, than that so
many witnesses deleted these words.
387
20:17 txt τους δωδεκα μαθητας B C E N O W Σ Φ 085 itb,f,ff²,h,l,q vg syrh copsamss,mae¹ geo² Chryslem Hil Aug TR RP
SBL TH NA28 [μαθητας] {C} ‖ τους δωδεκα μαθητας αυτου ita,aur,(e),ff¹,g¹,n vgmss syrp copsamss eth Orlat Jer ‖ τους
δωδεκα (Mk 10:32; Lk 18:31) ℵ D L Zvid itd syrc,s arm ethms geo¹ Orgk ‖ τους δωδεκα αυτου copmae² ‖ lac A P 0233 0281
388
20:19 txt εγερθησεται ℵ C* L N Z Σ Or SBL TH NA28 {\} ‖ αναστησεται B C² D E W Φ 085 TR RP ‖ lac A P 0233 0281
389
20:21 txt
εκ δεξιων και εις εξ ευωνυμων σου ℵ B
- 80 -
Mt 20:22 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ
μέλλω πίνειν; λέγουσιν αὐτῷ, Δυνάμεθα.
²²But in answer Jesus said, "You do not know what you are asking. 390 Are you able to drink
the cup which I am about to drink?"391 They say to him, "We are able."
Mt 20:23 λέγει αὐτοῖς, Τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ
εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι,392 ἀλλ’ οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου.
²³He says to them, "My cup you will indeed drink,393 but to sit on my right or on my left is not
mine to grant, but is only for those for whom it has been prepared by my Father."
Mt 20:24 Καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν.
²⁴And when the other ten heard, they were upset about the two brothers.
Mt 20:25 ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, Οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν
κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν.
²⁵And Jesus, calling them to him, said, "You know that the rulers among the nations lord it
over them, and the great ones exercise authority over them.
Mt 20:26 οὐχ οὕτως ἔσται ἐν ὑμῖν· ἀλλ’ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται394 ὑμῶν
διάκονος,
²⁶It shall not be395 so among you. Instead, whoever wants to be great among you shall be
your servant,
Mt 20:27 καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται396 ὑμῶν δοῦλος·
²⁷and whoever wants to be first among you must be your slave.
Mt 20:28 ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν
ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
²⁸Just as the Son of Man did not come to be served, but to serve, and to give his life a ransom
for many."
__ δε_________________ευωνυμων σου Z
εκ δεξιων σου και εις εξ ευωνυμων σου C E L N W Σ Φ 085 ita,f,g¹,h,l,n,q vgmss Bas RP SBL TH NA28 {\}
εκ δεξιων σου και εις εξ ευωνυμων D itaur,b,d,e,ff¹,ff²,r¹ vgmss copmae¹ arm TR
Codex E (07) definitely has both instances of σου. Snip:
390
20:22a In this phrase, "you are asking" is plural. Whereas, when the mother was worshiping and asking, it was
singular. Whether or not it was the mother's idea, or the sons', or both, Jesus addresses them in the plural. In the
next sentence when he asks, 'Are you able...", plural, he is surely addressing the sons, not the mother.
391
20:22b txt lack ℵ B D L Z 085 itaur,b,d,e,f,ff¹,ff²,g¹,l,n,r¹ vg syrs,c copsa,mae¹+² Or ethPP Diatess Ambrose Jer Aug Spec SBL
TH NA28 {A} ‖ include η το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι (Mk 10:38) C E N O W Σ Φ it(f),h,q syrp,h arm geo²
Orlat (MarcusAccToIr) RP ‖ και το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι ethTH geo¹ Chrys TR ‖ lac A P 0233 0281
392
20:23a txt δουναι ℵ B E L N O Z Σ lat syrp copsa,mae¹+² arm geo Or Diddub Epiph Chrys½ Ambrose Jer Aug Spec
Varim Vigil TR RP SBL TH ‖ τουτο δουναι C D W Φ 085 itq syrs,c,h eth Ordub Chrys½ [ΝΑ28] {C} ‖ lac A P 0233 0281.
The question is if the longer reading is assimilation to Mark 10:40.
393
20:23b txt πιεσθε ℵ B D L Z 085 lat syrs,c copsa,mae¹+² eth Epiph Jer SBL TH NA28 {\} ‖ πιεσθε και το βαπτισμα ο εγω
βαπτιζομαι βαπτισθησεσθε C E N W Σ Φ itf,h,q syrp,h arm Chrys Bas TR RP ‖ lac A P 0233 0281
394
20:26a txt εσται υμων (ℵ* D εστε) B C W Z Σ Φ 085 0281 pm ita,b,e,ff²,h,n,q copsa (Did) AN HF BG RP SBL TH NA28 {\}
‖ εστω υμων ℵ² L pm itf,ff¹,g¹ copsams,mae¹ arm eth Chrys TR ‖ omit αλλ ος εαν θελη εν υμιν μεγας γενεσθαι εσται υμων
διακονος E ‖ lac A P 0233
395
20:26b txt εσται ℵ E L N W Σ SBL TH NA28 ({B}) ‖ εστιν B D ‖ δε εσται C Φ 085 TR RP ‖ δε εστιν Z 0281 ‖ lac A P 0233
396
20:27 txt εσται υμων ⁴⁵ (ℵ D εστε) C L W Z Σ Φ 085 0281 pm latt Or AN BG SBL TH NA28 {\} ‖ εστω υμων Β E pm
copmae¹ TR HF RP ‖ lac A P 0233
- 81 -
Two Blind Beggars Receive Their Sight

Mt 20:29 Καὶ ἐκπορευομένων αὐτῶν ἀπὸ Ἰεριχὼ ἠκολούθησεν αὐτῷ ὄχλος πολύς.
²⁹And as they were leaving Jericho, very large crowds were following them.
Mt 20:30 καὶ ἰδοὺ δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν, ἀκούσαντες ὅτι Ἰησοῦς παράγει,
ἔκραξαν λέγοντες, Κύριε, ἐλέησον ἡμᾶς, υἱὲ Δαυίδ.
³⁰And behold, two blind men sitting alongside the road, when they hear that Jesus is passing
by, they cry out, saying, "Have mercy on us, Lord, Son of David!" 397
Mt 20:31 ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν· οἱ δὲ μεῖζον ἔκραξαν λέγοντες, Κύριε,
ἐλέησον ἡμᾶς, υἱὲ Δαυίδ.
³¹But the crowd scolded them, that they should be quiet. But they cried out398 the more,
saying, "Have mercy on us, Lord, Son of David!" 399
Mt 20:32 καὶ στὰς ὁ Ἰησοῦς ἐφώνησεν αὐτοὺς καὶ εἶπεν, Τί θέλετε ποιήσω ὑμῖν;
³²And Jesus stopped, and called out to them and said, "What do you want me to do for you?"
Mt 20:33 λέγουσιν αὐτῷ, Κύριε, ἵνα ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν.
³³They are saying to him, "Lord, that our eyes be opened."
Mt 20:34 σπλαγχνισθεὶς δὲ ὁ Ἰησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, καὶ εὐθέως ἀνέβλεψαν καὶ
ἠκολούθησαν αὐτῷ.
³⁴And feeling sorry for them, Jesus touched their eyes, and immediately they saw,400 and they
followed him.
Chapter 21
The Triumphal Entry
Mt 21:1 Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα καὶ ἦλθον εἰς Βηθφαγὴ εἰς τὸ Ὄρος τῶν Ἐλαιῶν, τότε
Ἰησοῦς ἀπέστειλεν δύο μαθητὰς
¹And when they drew near to Jerusalem and arrived at Bethphage on401 the Mount of Olives,
at that time Jesus sent two disciples,
Mt 21:2 λέγων αὐτοῖς, Πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε
ὄνον δεδεμένην καὶ πῶλον μετ’ αὐτῆς· λύσαντες ἀγάγετέ μοι.
²telling them, "Go into the village ahead of you, and immediately you will find a donkey tied
up, and her colt with her. Untie them and bring them to me.
397
20:30 txt ελεησον ημας κυριε ⁴⁵vid C E O W Φ itf,q syrp,h copsams ethpp,TH Or Chryslem TR RP NA28 [κυριε] {C} ‖
ελεησον ημας ιησου (Mk 10:47; Lk 18:38) ℵ ite,h,n syrpalms copmae² arm geo TH ‖ ελεησον ημας κυριε ιησου N Σ ‖
ελεησον ημας (9:27) D itb,d,ff¹,ff² syrc copsams,mae¹ ethms ‖ κυριε ελεησον ημας B Z 085 0281 itaur,g¹,l,r¹ vg copsamss Jer Aug
SBL ‖ κυριε ελεησον ημας ιησου L syrpalmss copsamss ‖ lac A P 0233
398
20:31a txt μειζον εκραξαν λεγοντες B D L Z 085 0281 SBL TH NA28 {\} ‖ ____ω εκραυγασαν [λεγοντες] ⁴⁵ ‖
πολλω μαλλον εκραξαν λεγοντες ℵ*,²b ‖ πολλω μαλλον εκραζαν λεγοντες ℵ²a ‖ μειζον εκραυγαζον λεγοντες Φ ‖
μειζον εκραζον λεγοντες C E W Σ TR RP ‖ lac A P 0233
399
20:31b txt ελεησον ημας κυριε (20:30) C E N O W Σ Φ itf,ff²,q syrc,h copsams,mae eth geo² TR RP NA28 {C} ‖ ελεησον
ημας (9:27; Mk 10:48; Lk 18:39) it e vgms syrpalmss ‖ κυριε ελεησον ημας ℵ B D L Z 085 0281 itaur,b,d,ff¹,g¹,h,l,n vg syrp,palms
copsamss arm geo¹ Jer SBL TH ‖ lac A P 0233
400
20:34 txt ανεβλεψαν ℵ B D L Ζ lat syrc,hmg copsa,mae¹+² arm eth Bas SBL TH NA28 {\} ‖ ανεβλεψαν αυτων οι
οφθαλμοι C E N W Σ Φ itq syrp,h copsams TR RP ‖ lac A P 0233 0281 syrs
401
21:1 txt ‖ εις βηθφαγη εις B* NcAccSwanson SBL NA28 {\} ‖ εις βηδφαγη εις copsa? ‖ εις βηθσφαγη εις B² ‖ εις
βηθφαγη και βηθανιαν και εις CAccNA28 ‖ εις βηθσφαγη προς N* W Σ* RP ‖ εις βησφαγη προς L ‖ εις βηθφαγη και
βηθανιαν και εις C²AccTisch&Swanson ‖ εις βηθφαγη και βηθανιαν και προς C*accSwanson ‖ εις βηθφαγη και βηθανιαν
προς Φ ‖ εις βηθφαγη προς ℵ Dc (*-φαγε) E Σc syrp TR TH ‖ lac A O P 0233 0281. Codex C, a palimpsest, is very
unclear here. Tischendorf says C* is lacunose for εις/προς, Swanson says C* has προς, and the NA28 indicates no
corrector, and that C reads εις. For Codex N, Swanson indicates a corrector and the NA28 does not. The biggest
problem here is the preposition between Bethphage and the Mount of Olives. Aharoni and Avi-Yonah say in sec.
235 that Bethphage is "on the mount." The BDAG lexicon says Bethphage is "a place on the Mount of Olives."
Translations that follow the readings with προς say either "to," "toward," "near," or "by the side of" the Mount of
Olives. Bethphage would be Hebrew "house of unripe figs." Bethsphage is perhaps mindfulness of Bethsaida?
- 82 -
Mt 21:3 καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστελεῖ402
αὐτούς.
³And if anyone says anything to you, say, 'The Lord needs them, and will send them right
back.'"
Mt 21:4 Τοῦτο δὲ γέγονεν403 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος,
⁴Now this happened so that what was spoken through the prophet would be fulfilled, which
says,
Mt 21:5 Εἴπατε τῇ θυγατρὶ Σιών, Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, πραῢς καὶ ἐπιβεβηκὼς ἐπὶ
ὄνον, καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου.404
⁵"Say to the Daughter of Zion: 'Behold, your king is coming to you meek, and riding on a
donkey; and on a colt,405 the foal of a donkey.'406"
Mt 21:6 πορευθέντες δὲ οἱ μαθηταὶ καὶ ποιήσαντες καθὼς συνέταξεν407 αὐτοῖς ὁ Ἰησοῦς
⁶And those disciples went, and did just as they were instructed by Jesus.
Mt 21:7 ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ’ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν
ἐπάνω αὐτῶν.
⁷They brought the donkey and the colt, and placed their cloaks on them, and he sat 408 on
them.
Mt 21:8 ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους
ἀπὸ τῶν δένδρων καὶ ἐστρώννυον ἐν τῇ ὁδῷ.
⁸And the large crowd of people spread their garments out on the road; and some were cutting
branches off the trees and spreading those on the road.
Mt 21:9 οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν409 καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, Ὡσαννὰ
τῷ υἱῷ Δαυίδ· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις.
⁹And the crowd proceeding ahead of him, and those following after, were shouting out as
follows: "Hosha na410 to the Son of David!" "Blessed is he who comes in the name of the
Lord!"411 "Hosha na in the highest!"
402
21:3 txt αποστελει ℵ B D TR SBL TH NA28 {\} ‖ αποστελλει C E L N W Z Σ Φ RP ‖ lac A P 0233 0281. I do not
consider the versions to be reliable witnesses to this variant, since they may well and properly have rendered an
original present tense form here as the future form in their target language. The present tense form having a
future meaning is not uncommon in either Greek or English.
403
21:4 txt γεγονεν ℵ C* D L Z lat syrc,p Or SBL TH NA28 {\} ‖ ολον γεγονεν B C³ E N W Σ Φ itq vgcl syrh copsa,mae
arm geo TR RP ‖ lac A P 0233 0281
404
21:5a txt και επι πωλον υιον υποζυγιου ℵ*,² B N Σ syrh copsa SBL TH NA28 {\} ‖ και επι πωλον υποζυγιου ℵ¹ L Zvid
‖ και πωλον υιον υποζυγιου C (D) E W Φ 0233 latt copmae¹ Or TR RP ‖ επι πωλον υιον ονου copmae² ‖ lac A P 0281
405
21:5b It appears to me that Matthew, who was certainly not a scholar, or a later editor of him, mistook this
exepegetical και, "and," in the Greek of the Septuagint Zechariah 9:9, ἐπὶ ὑποζύγιον καὶ πῶλον νέον, and in this
Matthew passage as meaning "on" both a donkey and its colt. An exepegetical "and" would make that Zech. verse
read, "and mounted on a donkey, specifically a young colt." Perhaps as a result of misunderstanding this,
Matthew's account of Jesus' donkey ride has Jesus in v. 7 sitting on both the donkey and its foal. The other gospel
writers say only the foal. See Mark 11:1-7; Luke 19:30-35; John 12:14, 15. And the Zechariah passage itself says he
rides only one animal.
406
21:5c Zechariah 9:9
407
21:6 txt συνεταξεν B C D SBL NA28 {\} ‖ προσεταξεν ℵ E L N W Z Σ Φ 0233 Or Eus TR RP TH ‖ lac A P 0281
408
21:7 txt επεκαθισεν B C Φ (itf,h,q) syrh copsa arm (eth) Or TR-Steph RP SBL TH NA28 {\} ‖ εκαθισεν N W Σ 0233 ‖
εκαθητο D ita,b,d,e,ff¹,ff² ‖ εκαθισαν ℵ* ‖ επεκαθισαν ℵ² L itg¹ vg TR-Scriv ‖ επ___lac Z ‖ omit και επεκαθισεν επανω
αυτων E (h.t. αυτων-αυτων) ‖ lac A P 0281. All of the English translations supposedly based on the TR (Tyndale,
Bishops', Douay, Geneva, KJV) follow the Latin Vulgate reading. Scrivener in his 1894 TR adopted this reading not
because of Greek manuscripts but because he conformed his Greek text to what the KJV says.
409
21:9a txt προαγοντες αυτον ℵ B C D L 0281 itff¹ syr copsa eth Or Eus SBL TH NA28 {\} ‖ προαγοντες E N W Σ Φ 0233
lat arm TR RP ‖ lac A P Z
410
21:9b Ὡσαννά = Aramaic ‫ הֹושע נָא‬- hōšaʻ nāʼ, similar to the Hebrew ‫ הֹושִיעָה נָא‬- hōšîʻāh nāʼ, an expression
reminiscent of the ‫הֹושיעָה ָנָּ֑א‬
ִׁ֣ ִ in Psalm 118:25 meaning "Help" or "Save, I pray," an appeal that became a liturgical
formula, and as part of the Hallel (Ps. 113-118), it was familiar to everyone in Israel. The Septuagint Psalm 117:25
has Ὦ Κύριε, σῶσον δὴ - Ō Kúrie, sōson dē, "O Lord, save now!" or "Save indeed!" No doubt some in the crowd
accompanying him expected him, as the Messiah ben David, to literally "save now," and deliver them from the
Romans and set up the kingdom of David.
- 83 -
Mt 21:10 καὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα ἐσείσθη πᾶσα ἡ πόλις λέγουσα, Τίς ἐστιν οὗτος;
¹⁰And when he came into Jerusalem, the whole city was stirred, saying, "Who is this?"
Mt 21:11 οἱ δὲ ὄχλοι ἔλεγον, Οὗτός ἐστιν ὁ προφήτης Ἰησοῦς 412 ὁ ἀπὸ Ναζαρὲθ 413 τῆς
Γαλιλαίας.
¹¹And the crowds would say, "This is the prophet Jesus, from Nazareth, Galilee."
Jesus Clears the Temple

Mt 21:12 Καὶ εἰσῆλθεν Ἰησοῦς414 εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ
ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας
τῶν πωλούντων τὰς περιστεράς,
¹²And Jesus went into the temple,415 and he threw out all the ones who were selling or buying
in the temple. And the tables of the moneychangers 416 he overturned, and the seats of the ones
selling doves.
Mt 21:13 καὶ λέγει αὐτοῖς, Γέγραπται, Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν
ποιεῖτε417 σπήλαιον λῃστῶν.
¹³And he says to them, "It is written: 'My house shall be called a house of prayer'; 418 but you
are making it 'a den of thieves.'419"
Mt 21:14 Καὶ προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ420 ἐν τῷ ἱερῷ, καὶ ἐθεράπευσεν αὐτούς.
¹⁴And the blind and the lame came to him in the temple, and he healed them.
Mt 21:15 ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς
κράζοντας ἐν τῷ ἱερῷ καὶ λέγοντας, Ὡσαννὰ τῷ υἱῷ Δαυίδ, ἠγανάκτησαν
¹⁵But when the chief priests and the Torah scholars saw the wonders that he performed, and
the children, who421 were crying out in the temple and saying, "Hosha na to the Son of David,"
they were indignant,
411
21:9b Psalm 118:26
412
21:11a txt ο προφητης ιησους ℵ B D Orpt Eus NA28 {\} ‖ ιησους ο προφητης C E L N W Σ Φ 0233 Orpt Chrys TR RP
‖ lac A P Z 0281.
413
21:11b txt Ναζαρεθ ℵ B C D E Eus TR-Scriv SBL TH NA28 {\} ‖ Ναζαρετ L N W Σ Φ 0233vid Or Chrys TR-Steph RP ‖
lac A P Z 0281. These are pronounced the same, ending with an aspirated t sound, not th as it is pronounced
commonly in English today. In ancient Greek θ was pronounced like our English t, aspirated t, while the τ (tau)
was the unaspirated t. The Byzantine text reflects a later development in the language. It was the same with k
and p. The letter χ (chi) was the aspirated k, while κ (kappa) was the unaspirated k. The letter φ (phi) was the
aspirated p, while π (pi) was the unaspirated p. We know this by several means; for example, from transliterated
words in the Septuagint where Hebrew words or names were put into the Greek letters that sounded the same as
the Hebrew letters; and by poems that mimicked the sounds of specific known species of birds, frogs, etc.
414
21:12a txt ιησους ℵ*,²b B C E W SBL TH NA28 {\} ‖ ο ιησους ℵ²a D L N Σ Φ 0233 0281 TR RP ‖ lac A P Z
415
21:12b txt ιερον ℵ B L 0281 itb syrpal copsa,mae¹+² arm eth geo¹,B Orcom Chryslem Hil SBL TH NA28 {B} ‖ ιερον του
θεου C D E N W Σ Φ 0233 lat syrc,p,h geoA Orlem Bas Jer Aug TR RP ‖ lac A P Z
416
21:12c The Greek word here, κολλυβιστής - kollubistēs, is traditionally translated "moneychangers," but bankers
is what they were. They are called moneychangers here because the main purpose of their "tables" when in the
temple area was to break up larger currency into smaller change, and also perhaps to exchange foreign currency, if
there was such a thing in the Roman empire. But the fact is, what the "tables" were is little in-temple, mini-
branches of banks. We know they were tables of bankers offering other banking services such as savings accounts
paying interest, because of Luke 19:23, where the "tables" were places to put money on deposit to earn interest.
417
21:13a txt ποιειτε ℵ B L 0281 Orpt Cyr SBL TH NA28 {\} ‖ εποιησατε C D E N W Σ Φ TR RP ‖ πεποιηκατε Orpt ‖ lac
A P Z 0233
418
21:13a Isaiah 56:7
419
21:13b Jeremiah 7:11
420
21:14 txt τυφλοι και χωλοι ℵ B D L lat syrp,(c) copsapt arm eth Or TR SBL TH NA28 {\} ‖ χωλοι και τυφλοι C E N W
Σ Φ syrh copsapt Meth Chrys RP ‖ lac A P Z 0233 0281. The sequence "the lame and the blind" is also found in 2
Samuel 5:8.
421
21:15 txt τους παιδας τους κραζοντας ℵ B D L N SBL TH NA28 {\} ‖ τους παι τους κραζοντας Σ* ‖ τους παιδας
κραζοντας C E W Σc Φ 0233 Or Meth TR RP ‖ lac A P Z 0281
- 84 -
Mt 21:16 καὶ εἶπαν αὐτῷ, Ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς, Ναί· οὐδέποτε
ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
¹⁶and they said to him, "Do you hear what they are saying?!" And Jesus says to them, "Yes.
Have you never read, 'Out of the mouths of children and those still nursing you have arranged
for yourself praise'422?"
Mt 21:17 Καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν, καὶ ηὐλίσθη ἐκεῖ.
¹⁷And he left them, and went outside the city, to Bethany, and found lodging there.
The Withered Fig Tree

Mt 21:18 Πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν.
¹⁸And early in the morning, as he was on his way back to the city, he was hungry.
Mt 21:19 καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ’ αὐτήν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ
φύλλα μόνον, καὶ λέγει αὐτῇ, Μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα. καὶ ἐξηράνθη
παραχρῆμα ἡ συκῆ.
¹⁹And when he saw a lone fig tree by the road, he went up to it. And he found nothing on it
but only leaves. And he says to it, "May there never be fruit from you again." And
immediately the fig tree withered.
Mt 21:20 καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες, Πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ;
²⁰And when the disciples saw this they marvelled, saying, "How did the fig tree immediately
wither?"
Mt 21:21 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ
διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, Ἄρθητι καὶ
βλήθητι εἰς τὴν θάλασσαν, γενήσεται·
²¹And in answer Jesus said to them, "Truly I say to you, if you have faith, and do not second
guess, not only will you do something like the fig tree, but also should you say to this mountain,
'Be lifted up and thrown into the sea,' it would happen.
Mt 21:22 καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε.
²²In fact anything whatsoever that you ask for in prayer believing, you will receive."
The Authority of Jesus Questioned

Mt 21:23 Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ
πρεσβύτεροι τοῦ λαοῦ λέγοντες, Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν
ταύτην;
²³And after he had come into the temple, as he was teaching, the high priests and the elders of
the people approached, saying, "By what authority are you doing these things? And who gave
you the authority for these things?"
Mt 21:24 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ
μοι κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·
²⁴And in answer Jesus said to them, "I will also ask you one question, which if you answer me,
I will then tell you by what authority I do these things.
Mt 21:25 τὸ βάπτισμα τὸ Ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο
παρ' ἑαυτοῖς λέγοντες, Ἐὰν εἴπωμεν, Ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν, Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ;
²⁵The baptism of John, where was it from, from heaven, or from human beings?" So they
discussed it away by themselves,423 saying, "If we say, 'From heaven,' he will say to us, 'Then
why didn't you believe in him?'
422
21:16 Psalm 8:2 Note also that in that culture, it was normal for children of speaking age to still be breast
feeding.
423
21:25 txt παρ εαυτοις ℵ C D E W Σ Φ 0102 0233 TR RP TH ‖ εν εαυτοις B L Z Cyr SBL NA28 {\} ‖ lac A N P 0281.
The reading with παρ has strong support. I immediately thought that since εν εαυτοις is a very common phrase in
the gospels, and παρ εαυτοις is not, it is far more likely that scribes would write εν εαυτοις automatically
unconsciously, than the other way around. So I changed my text to the παρ εαυτοις reading, and this was before I
looked up the Tyndale House reading and saw that they follow that reading. The preposition παρα with the dative
- 85 -
Mt 21:26 ἐὰν δὲ εἴπωμεν, Ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον, πάντες γὰρ ὡς προφήτην
ἔχουσιν τὸν Ἰωάννην.
²⁶And if we say, 'From human beings,' we fear the people, for they all hold John to be a
prophet."
Mt 21:27 καὶ ἀποκριθέντες τῷ Ἰησοῦ εἶπαν, Οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός, Οὐδὲ ἐγὼ λέγω
ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
²⁷And they in answer said to Jesus, "We do not know." So he also told them, "Neither am I
telling you by what authority I am doing these things."
The Parable of the Two Sons

Mt 21:28 Τί δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο. καὶ προσελθὼν τῷ πρώτῳ εἶπεν, Τέκνον,
ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι.
²⁸"So what do you think? A man had two sons. And he went to the first son and said, 'Son,
go work in the vineyard424 today.'
Mt 21:29 ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν.
²⁹And he in answer said, 'I will not,' but with a subsequent change of heart, he did go.
Mt 21:30 προσελθὼν δὲ τῷ ἑτέρῳ εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς εἶπεν, Ἐγώ, κύριε· καὶ οὐκ
ἀπῆλθεν.
³⁰And he went to the other425 son and said the same thing. And he in answer said, 'I will, sir,'
and did not go.
Mt 21:31 τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν,426 Ὁ πρῶτος. λέγει αὐτοῖς ὁ
Ἰησοῦς, Ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ
θεοῦ.
³¹Who of the two performed the will of the father?" They are saying, "The first one."427 Jesus
says to them, "Truly I say to you: the revenue agents and prostitutes are getting into the kingdom
of God before you.428
Mt 21:32 ἦλθεν γὰρ Ἰωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ· οἱ δὲ
τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ
πιστεῦσαι αὐτῷ.
³²For John came to you with the way of righteousness, and you did not believe in him. The
revenue agents and prostitutes, however, did believe in him. And you even429 when you saw
that, did not subsequently have a change of heart and believe in him."
case answers the question "where." They were "by" themselves, which implies separation for privacy; thus, "away
by themselves."
424
21:28 txt αμπελωνι ℵ C* (D -λωνα) L O Σ 0233 pm ita,b,e,f,ff¹,ff²,h,q syrc,p,h arm eth Orpt Chrys SBL TH NA28 {\} ‖
αμπελωνι μου B C² E W Z Φ 0102 0281 pm itg¹,l vg copsa,mae Orpt Eus Cyr TR RP ‖ lac A N P
425
21:30 txt προσελθων δε τω ετερω ℵ* D Θ ƒ¹³ ita,b,d,e,f,ff¹,ff²,g¹,l,n,r¹ vg arm Cyr NA28 ({C}) ‖ και προσελθων τω ετερω
C* E F H K U W X Δ Π Φ 0102 0233 2 157 565 579 1071 1241 ith,q syrp copsa Eus HF BG ‖ προσελθων δε τω δευτερω ℵ² B
L Z ƒ¹ 33 372 700 892 2737 copmae,bo SBL TH ‖ και προσελθων τω δευτερω C² M O S Σ Ω 28 1424 Chrys TR AN RP ‖
προσελθω___lac 0281 ‖ lac A N P Q Γ
426
21:31a λεγουσιν ℵ B D L 0281 itg¹,l vgst,ww arm eth Chrys SBL TH NA28 ‖ λεγουσιν αυτω C E W Σ Φ 0102 0233 lat
vg syr copsa,mae Eus TR RP ‖ lac A N P Z
cl
427
21:31b txt ο πρωτος ℵ C E L O W Z Σ Φ 0102 0281 syrc,p,h copsamss,mae eth Chrys Or Eus Cyr Jermss TR RP SBL TH
NA28 ‖ ο υστερος B copsamss ethms Diatessarm Jermss ‖ ο εσχατος D 0233 ita,aur,b,d,e,ff¹,ff²,g¹,h,l,r¹ vgmss syrs arm geo Jermss
Hil ‖ lac A N P. Some manuscripts have the two sons reversed in sequence earlier in the story, thus the change here
to ο υστερος or to ο εσχατος, "the last one." The D reading is called the "Western reading." There are many other
minor variants, minor ones, in this story of the two sons.
428
21:31c This phrase προάγουσιν ὑμᾶς – proágousin humâs, "are going ahead of you," is a "comparative expressing
exclusion," according to BDF §245a(3). It is a Semitic way of expressing exclusion or replacement, by creating a
physical distance or separation between the two things compared. The object being replaced is put off at a
distance, or behind at a distance. Bauer, in 2(b), says it means, "the tax-collectors will get into the kingdom of God
before you."
429
21:32 txt ουδε B O Σ Φ 0102 0233 lat syrc,p,h eth Hil SBL TH NA28 ‖ ου ℵ C E L W Or Chrys TR RP ‖ omit D ite,ff¹*
s
syr ‖ lac A N P Z 0281. The scribe of Codex D appears to have accidentally omitted the negative particle because of
the fact that the two words before it and after it were the last word in the line in the column and then the first word
- 86 -
The Parable of the Tenants

Mt 21:33 Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος 430 ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν
ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον,
καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
³³"Listen to another parable. There was a landowner who planted a vineyard, and he put a
hedge around it, and dug a winepress in it, and built a watchtower, and leased it out to tenant
farmers, and journeyed away.
Mt 21:34 ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς
γεωργοὺς λαβεῖν τοὺς καρποὺς αὐτοῦ.
³⁴And when the time of harvest had drawn near, he sent servants of his to the farmers, to take
his fruit.
Mt 21:35 καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ
ἐλιθοβόλησαν.
³⁵And this is the reception the farmers gave his servants: one they flogged, another they killed,
another they stoned.
Mt 21:36 πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς
ὡσαύτως.
³⁶Again he sent other servants, more than before, and they treated them the same way.
Mt 21:37 ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων, Ἐντραπήσονται τὸν υἱόν
μου.
³⁷So finally he sent his own son to them, thinking, 'They will respect my son.'
Mt 21:38 οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς, Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε
ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ.
³⁸But the farmers when they saw the son said to each other, 'This is the heir. Hey, let's kill
him, and his inheritance will be ours.'
Mt 21:39 καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν.
³⁹And they took him and cast him outside the vineyard and killed him.
Mt 21:40 ὅταν οὖν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις;
⁴⁰When therefore the owner of the vineyard comes, what will he do to those farmers?"
Mt 21:41 λέγουσιν αὐτῷ, Κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις
γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν.
⁴¹They are saying to him, "He will kill those creeps catastrophically, 431 and give the vineyard
to other farmers, who will pay him back the fruits in their seasons."
Mt 21:42 λέγει αὐτοῖς ὁ Ἰησοῦς, Οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς, Λίθον ὃν ἀπεδοκίμασαν οἱ
οἰκοδομοῦντες οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν
θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν;
⁴²Jesus says to them, "Have you never read in the scriptures, " 'A stone which the builders
rejected, this one has become the chief cornerstone. From the Lord this came about, and it is
marvelous in our eyes'432?"
in the next line: ειδοντες <> μετεμεληθητε. Because ου is a much shorter word than ουδε, and thus easier to
overlook, I would venture to say that the exemplar used by the scribe of Codex D read ου.
430
21:33 txt ανθρωπος ℵ B C D L O W Σ Φ lat syrh eth Or Chrys Lucif Hil SBL TH NA28 {\} ‖ ανθρωπος τις E ite,f,h syrc,p
arm Eus Chrys Cyr Ir TR RP ‖ ανθρωπος της 0233 ‖ lac A N P Z 0281
431
21:41 There may be an alliteration here, κακοὺς κακῶς – kakoùs kakōs (bad guys badly), where the word for bad
guys starts with the same sound as the word for badly. He will kill those bad guys badly. Thus, many translations
render it "bring those wretches to a wretched end." The reason they chose those words is that they start with the
same sound, not necessarily because those words are the best translation for the Greek words. The reason I chose
three words starting with the K sound is that that sound is generally considered an unpleasant sound. (Although
Kappa was a softer K than was Xi, Kappa being the unaspirated and Xi being the aspirated K sound.) Thus we get
the word "cacophonous." And the Spanish word "caca."
432
21:42 Psalm 118:22,23
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Mt 21:43 διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ’ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει
ποιοῦντι τοὺς καρποὺς αὐτῆς.
⁴³Therefore I say to you, that the kingdom of God will be taken away from you, and given to a
nation producing its fruit.
Mt 21:44 Καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφ’ ὃν δ’ ἂν πέσῃ λικμήσει αὐτόν.
⁴⁴And the person who trips over that stone will be broken into pieces, and upon whomever the
stone falls, it will turn him into powder."433
Mt 21:45 Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ
αὐτῶν λέγει·
⁴⁵And when the chief priests and the Pharisees heard this parable of his, they knew that it was
about them that he was speaking.
Mt 21:46 καὶ ζητοῦντες αὐτὸν κρατῆσαι ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς434 προφήτην αὐτὸν
εἶχον.
⁴⁶And though seeking to arrest him, they feared the crowds, since they held him to be a
prophet.
Chapter 22
The Parable of the Wedding Banquet
Mt 22:1 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων,
¹And once again Jesus in response to them spoke by means of a parable, saying,
Mt 22:2 Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῷ υἱῷ
αὐτοῦ.
²"The kingdom of heaven may be likened to a king, who put on a wedding feast for his son.
Mt 22:3 καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ
ἤθελον ἐλθεῖν.
³And he sent his servants to summon those who were invited to the wedding, and they did not
want to come.
Mt 22:4 πάλιν ἀπέστειλεν ἄλλους δούλους λέγων, Εἴπατε τοῖς κεκλημένοις, Ἰδοὺ τὸ ἄριστόν
μου ἡτοίμακα,435 οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς
γάμους.
⁴Once more, he sent other servants, telling them, 'Say to those invited, "Look, my noon meal has
been prepared, my bulls and fattened animals are slaughtered, and everything is ready. Come
now to my wedding feast."
Mt 22:5 οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, ὃς δὲ ἐπὶ τὴν ἐμπορίαν αὐτοῦ·
⁵But they disregarded this and went off, one to his own field, another on 436 his trade route,
Mt 22:6 οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν.
⁶and others of them captured his servants, and insulted and killed them.
Mt 22:7 ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς
ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν.
⁷And the king 437 became angry, and sending his soldiers, he slew those murderers, and
burned their city.
433
21:44 txt include v. 44 ℵ B C E L O W Z Σ Φ 0102 0233 itaur,f,g¹,(h),l,q vg syrc,p,h copsa,mae¹ arm eth geo Chrys Cyr; Jer
Aug TR RP SBL TH [NA28] {C} ‖ omit v. 44 D 33 ita,b,d,e,ff¹,ff²,r¹ syrs copmae² Irlat Or Eussyr ‖ lac A N P 0281. Possibly also
lacking in Papyrus 104 from Oxyrhynchus (early III century). Some say the verse is an interpolation from Luke
20:18. Yet the words are quite different at the beginning, and according to the UBS committee, the verse's
omission can be accounted for when the eye of the copyist passed from αυτης (last word of ver. 43) to αυτον (the last
word of ver. 44). Also, the committee says, the more appropriate place for copyists to have inserted it, if it was an
interpolation, would have been after verse 42.
434
21:46 txt επει εις ℵ B D L SBL TH NA28 ‖ επειδη ως C E O W Σ Φ 0102 TR RP ‖ οτι ως 0233 ‖ lac A N P Z 0281.
435
22:4 txt ητοιμακα ℵ B C* D L Σ 085 NA28 {\} ‖ ητοιμασα C³ E Φ W 0102 0233 TR RP ‖ lac A N P Z 0281
436
22:5 txt ος δε επι ℵ B C* Σ 085 SBL TH NA28 {\} ‖ ο δε επι C³ Φ ‖ οι δε επι D ‖ ος δε εις L W 0233 ‖ ο δε εις E TR RP ‖
lac A N P Z 0281
- 88 -
Mt 22:8 τότε λέγει τοῖς δούλοις αὐτοῦ, Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν
ἄξιοι·
⁸Then, he says to his servants, 'Seeing as how my wedding feast is ready, and the ones invited
were not worthy,
Mt 22:9 πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἐὰν εὕρητε καλέσατε εἰς τοὺς
γάμους.
⁹go out therefore onto the crossings of the roads, and whomever you find, invite them to the
wedding feast."
Mt 22:10 καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας οὓς εὗρον,
πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων.
¹⁰So going out into the roads, those servants gathered everyone that they could find, both the
evil and the good. And so the wedding hall was filled with guests reclining.
Mt 22:11 εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ
ἐνδεδυμένον ἔνδυμα γάμου·
¹¹Now when the king went in to observe the ones reclining, he saw there a man who was not
dressed in wedding clothes.
Mt 22:12 καὶ λέγει αὐτῷ, Ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη.
¹²And he says to him, 'Friend, how is it you have come in here without having wedding
clothes?' And he was speechless.
Mt 22:13 τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις, Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε
αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
¹³Then the king said to his servants, 'Bind his feet and hands, and throw him438 in the outer
darkness; there, there will be keening, and gnashing of teeth.'
Mt 22:14 πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί.
¹⁴For many are invited, but few are chosen."
Paying the Tribute Tax to Caesar

Mt 22:15 Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν
λόγῳ.
¹⁵Then the Pharisees left, and plotted how439 they might entrap him in a saying.
Mt 22:16 καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν Ἡρῳδιανῶν λέγοντες,
Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι
περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων.
¹⁶And they send disciples of theirs to him, along with Herodians, saying as follows, "Teacher,
we know that you are honest, and that you teach the way of God with integrity,440 and it makes
no difference to you about anyone, for you pay no attention to the personage of people. 441
Mt 22:17 εἰπὲ οὖν ἡμῖν τί σοι δοκεῖ· ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ;
¹⁷Tell us then, what do you think? Is it permissible to pay the tribute to Caesar, or not?"
Mt 22:18 γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν, Τί με πειράζετε, ὑποκριταί;
¹⁸But aware of their evil, Jesus said, "Why are you testing me, you hypocrites?
Mt 22:19 ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσου. οἱ δὲ προσήνεγκαν αὐτῷ δηνάριον.
¹⁹Show me the coinage used for the tribute." And they brought him a denarius.
437
22:7 txt ο δε βασιλευς ℵ B L 085 copsa SBL TH NA28 {\} ‖ ο δε βασιλευς ακουσας lat syrp copmae Irlat ‖ ακουσας δε ο
βασιλευς TR ‖ εκεινος ο βασιλευς ακουσας D ‖ και ακουσας ο βασιλευς εκεινος C E W Σ Φ 0102 0233 itf,q syrh HF BG
RP ‖ ακουσας δε ο βασιλευς εκεινος AN ‖ lac A N P Z 0281
438
22:13 txt εκβαλετε αυτον ℵ B L 085 lat syrp copsa,mae¹+² Did SBL NA28 {\} ‖ αρατε αυτον και εκβαλετε C E W Σ Φ
0102 0233 itf syrh TR RP TH ‖ αρατε αυτον ποδων και χειρων και βαλετε αυτον D it syrs,c Irlat Lucf ‖ lac A N P Z 0281
439
22:15 The Greek phrase συμβούλιον ἔλαβον ὅπως is a Latinism from consilium capere, and it says literally, "took
counsel how to."
440
22:16a Matthew says "you teach the way of God ἐν ἀληθείᾳ - en alētheíai," whereas Mark and Luke say ἐπ’
ἀληθείας – ep' alētheías.
441
22:16b In other words, "It makes no difference to you who you are dealing with, as far as their status in society."
- 89 -
Mt 22:20 καὶ λέγει αὐτοῖς, Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή;

²⁰And he says to them, "Whose image is this, and whose inscription?"
Mt 22:21 λέγουσιν αὐτῷ, Καίσαρος. τότε λέγει αὐτοῖς, Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ
τοῦ θεοῦ τῷ θεῷ.
²¹They say to him, "Caesar's." Then he says to them, "So Caesar's things you give back to
Caesar, and God's things to God."
Mt 22:22 καὶ ἀκούσαντες ἐθαύμασαν, καὶ ἀφέντες αὐτὸν ἀπῆλθον.
²²And when they heard this, they were amazed, and they left him, and went away.
Marriage at the Resurrection

Mt 22:23 Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ
ἐπηρώτησαν αὐτὸν
²³During that same day, Sadducees approached him, (Sadducees say 442 there is no
resurrection), and they questioned him
Mt 22:24 λέγοντες, Διδάσκαλε, Μωϋσῆς εἶπεν, Ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει
ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ.
²⁴as follows: "Teacher, Moses said, 'If a man dies without having a child, his brother shall
marry the man's wife, and raise up descendants for his brother.'
Mt 22:25 ἦσαν δὲ παρ’ ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γήμας ἐτελεύτησεν, καὶ μὴ ἔχων σπέρμα
ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ·
²⁵Well, there were seven brothers near us, and the first one after marrying, died, and since he
had no descendant, his brother took his wife.
Mt 22:26 ὁμοίως καὶ ὁ δεύτερος καὶ ὁ τρίτος, ἕως τῶν ἑπτά.
²⁶And it was the same with the second, and the third, up till and including all the seven.
Mt 22:27 ὕστερον δὲ πάντων ἀπέθανεν ἡ γυνή.
²⁷And last of all, the woman died.443
Mt 22:28 ἐν τῇ ἀναστάσει οὖν τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες γὰρ ἔσχον αὐτήν.
²⁸In the resurrection, then, of which of the seven will she be wife? For all of them had her."
Mt 22:29 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν
δύναμιν τοῦ θεοῦ·
²⁹And in answer Jesus said to them, "You are mistaken, from not knowing either the scriptures
or the power of God.
Mt 22:30 ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ’ ὡς ἄγγελοι θεοῦ ἐν τῷ
οὐρανῷ εἰσιν.
³⁰For in the resurrection, they neither marry nor are given in marriage, but are like the angels
of God in heaven.444
442
22:23 txt λεγοντες ℵ* B D W Z 0102 0233 itd,ff¹ copmae¹+² geo¹ Orlem Meth SBL TH NA28 {Β} ‖ οι λεγοντες ℵ² E O Σ Φ
0107 copsa arm eth geo² TR RP ‖ οι οι λεγοντες L ‖ lac A C N P 0281.
443
22:27 txt απεθανεν ℵ B L W it(e) copsamss syrc eth SBL TH ΝΑ28 {\} ‖ απεθανεν και D E Σ Φ 0102 0233 lat syrp,h
copsamss,mae Chrys TR RP ‖ lac A C N P Ζ 0107 0161 0281
444
22:30 txt "the angels of God" ℵ Ec L W Σ Φ 0102 0161 itaur,ff¹,g¹,l vg syrs,p,h,pal Chrys Cyr Orvid Orlat Hil Jer Aug2/7
TR RP SBL TH ‖ "the angels" (Mk 12:25) B D E* 0233 ita,b,d,e,f,ff²,h,q,r¹ vgmss syrc copsa,mae¹+² Or Diatess Justdub Meth
Epiph Tert Zeno Ambrose Chrom Aug5/7 NA28 {B} ‖ lac A C N P Ζ 0107 0281. The Latin manuscripts and Latin
Fathers, and the Syriac & some other versional witnesses are not indicative of the presence or absence of the
definite article. In this footnote I am mainly concerned with the presence or absence of θεου. Swanson says E*
omits του θεου and I can see why: the words ΤΟΥ ΘY ƐΝ ΟYΝW ƐΙCΙΝ are smaller and fainter. This means the
scribe had to shrink the rest of the words on the line in order to fit ΤΟΥ ΘY in the line without having to correct the
next line as well. I think Swanson is correct:
- 90 -
Mt 22:31 περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ
λέγοντος,
³¹Now about the resurrection of the dead, have you never read the declaration to you from
God, where he says,
Mt 22:32 Ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν
ἀλλὰ ζώντων.
³²'I am the God of Abraham, and the God of Isaac, and the God of Jacob' 445'? He446 is not the
God of the dead, but of the living."
Mt 22:33 καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ.
³³And when the crowds heard this, they were astonished at his teaching.
The Weightiest Commandment

Mt 22:34 Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό.
³⁴And when the Pharisees heard that he had silenced the Sadducees, they gathered together on
that same place,
Mt 22:35 καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικός πειράζων αὐτόν,
³⁵and one of them, a lawyer,447 questioned him, testing him:448
Mt 22:36 Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ;
³⁶"Teacher, which is the greatest commandment in the law?"
Mt 22:37 ὁ δὲ ἔφη αὐτῷ, Ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ
ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου·
³⁷And he told him, "'You shall love Yahweh your God with all your heart and with all your
soul and with all your strength.'449
Mt 22:38 αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή.
³⁸This is the greatest and primary commandment.450
Mt 22:39 δευτέρα δὲ ὁμοία αὐτῇ, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
³⁹And the second one is like it: 'You shall love your neighbor as yourself.' 451
Mt 22:40 ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.
⁴⁰On these two commandments hang all the law and the prophets."
445
22:32a Exodus 3:6
446
22:32b txt "He is not the God" ℵ B D L W itaur,b,d,e,f,ff¹,ff²,g¹,h,l,q,r¹ vg syrc,s,p,pal copsa,mae geo² eth Chrys Orlat Cyp
Didlat Hil Chrom Jer Aug SBL TH NA28 {C} ‖ "God is not the God" E Σ Φ 0102 0233 vgms syrh arm geo¹ Didgr Or
ApCon (John-Dam) TR RP ‖ lac A C N P Ζ 0107 0281
447
22:35a txt νομικος ℵ B D Ec L O W Σ Φ 0102 0161 ita,aur,b,d,f,ff¹,ff²,g¹,h,l,q,r¹ vg syrc,p,h,hgr,pal copsa,mae eth geo¹
Chryslem-; Tert Hil Jer Aug TR RP SBL TH [NA28] {C} ‖ νομικος τις (like Luke 10:25) E* 0233 ‖ omit (like Mark 12:28) ite
syrs arm geo² Orgr, lat ‖ lac A C N P Z 0281. It would be hard to explain why second and third set of witnesses would
differ, other than that they were assimilating to the other gospels. In addition, Matthew nowhere else uses the
word νομικος. Thus, the editorial committee of the United Bible Societies' Greek New Testament gives the reading
with νομικος only a "C" rating of certainty.
448
22:35b txt αυτον ℵ B L lat syrp copsamss SBL TH NA28 {\} ‖ αυτον και λεγων D E O W Σ Φ 0102 0161vid 0233 it
syr (s,c),h copsamss,mae TR RP ‖ lac A C N P Z 0281
449
22:37 Deuteronomy 6:4, 5
450
22:38 txt η μεγαλη και πρωτη ℵ B Z Or Hil Aug SBL TH NA28 {\} ‖ η μεγαλη και η πρωτη L ‖ μεγαλη και πρωτη D it
vg copsa syrc,p eth ‖ πρωτη και μεγαλη itd,f,q syrh arm Baseth Op TR RP ‖ η πρωτη και μεγαλη E O Σ Φ 0233vid Bas ‖ η
πρωτη και η μεγαλη W ‖ lac A C N P 0281. Swanson erroneous re article in Cod. E.
451
22:39 Leviticus 19:18
- 91 -
Whose Son is the Messiah?

Mt 22:41 Συνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς
⁴¹And as long as the Pharisees were collected together, Jesus questioned them,
Mt 22:42 λέγων, Τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ, Τοῦ Δαυίδ.
⁴²saying: "What do you all think about the Christ— whose son is he?" They are saying,
"David's."
Mt 22:43 λέγει αὐτοῖς, Πῶς οὖν Δαυὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων,
⁴³He says, "How is it then that David, by the Spirit, calls him Lord, saying,
Mt 22:44 Εἶπεν κύριος452 τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου
ὑποκάτω τῶν ποδῶν σου;
⁴⁴'Yahweh said to my Lord,453 "Sit at my right hand until such time I put your enemies
under454 your feet."455
Mt 22:45 εἰ οὖν Δαυὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν;
⁴⁵So, since David calls him Lord, how is he his son?"
Mt 22:46 καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον, οὐδὲ ἐτόλμησέν τις ἀπ’ ἐκείνης τῆς
ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
⁴⁶And no one was able to answer this argument, nor did anyone from that day on dare ask him
anything else.
Chapter 23
Jesus Denounces the Rabbis
Mt 23:1 Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ
¹Then Jesus spoke to the crowd and to his disciples,
Mt 23:2 λέγων, Ἐπὶ τῆς Μωϋσέως456 καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι.
²saying, "The Torah scholars and Pharisees sit in the seat of Moses;457
Mt 23:3 πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ
ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.
³therefore whatever they say to you, you should do and keep, 458 but not according to their
works should you do. For they say and don't do.
452
22:44a txt κυριος ℵ B D Z SBL TH NA28 {\} ‖ ο κυριος E L W Σ Φ 0102 0107 0161 0281 Did TR RP ‖ lac A C N P
0233. The LXX has the article.
453
22:44b Εἶπεν κυριος τῷ κυριῳ, "The LORD said to my Lord," from the Hebrew ‫ד ִ ֹני‬ ֹ ‫ נְ אֻ ם יְ ֹהוָֹה לָ א‬- nəʾum
Yəhōvah laʾdōnōȋ of Psalm 110:1. In this verse, both the Tetragrammaton ‫( יהוה‬YHVH) and Adonai are found,
together. But one could hardly say, "Adonai said to Adonai." In an attempt to avoid this, the Masoretes inserted
a paseq in between, one of these: |, to make them be in separate phrases, and thus the Masoretic text reads: ‫׀ ל ַֽאד ִִֹ֗ני‬
‫ נְאם י ְה ָ֨ ָוה‬.
454
22:44c txt υποκατω ℵ B D L Z itb,e,h,q syrc,p copsa Aug SBL TH NA28 {\} ‖ υποποδιον E W Σ Φ 0102 0161 0281 lat
copmae¹+² syrh arm eth Cyr Or Hil Lcf TR RP ‖ lac A C N P 0233. The text is worded exactly as Psalm 109:1 in the
LXX. The text also has υποποδιον in Mk 12:36; Lk 20:43, and Acts 2:35. The NA28 has υποκατω in Mk and
υποποδιον in Lk and Acts.
455
22:44d Psalm 110:1
456
23:2a txt μωυσεως ℵ B D L W Z Σ 0281 SBL TH NA28 {\} ‖ μωσεως E Φ TR RP ‖ lac A C N P 0233
457
23:2b Jesus appears to be saying that they legitimately took the place of Moses, and still at the time, were sitting
there. Note also that the arrangement of furniture in synagogues in that time included a literal raised seat in the
front, symbolically reserved for Moses.
458
23:3 txt ποιησατε και τηρειτε ℵ² B L Z 0281 copsa,mae¹? SBL TH NA28 {\} ‖ ποιειτε και τηρειτε D itaur,d ‖ τηρειν
τηρειτε και ποιειτε E W Σ 0102 0107 itq syrp,h TR RP ‖ τηρειτε και ποιειτε lat Irlat ‖ τηρειν τηρειτε Φ ‖ ποιησατε ℵ*
syrs copmae² ‖ ακουετε και ποιειτε syrc ‖ lac A C N P 0233
- 92 -
Mt 23:4 δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ
τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.
⁴But 459 they bind heavy loads 460 and place them on the backs of the people, but they
themselves461 would not budge them with a finger of theirs.
Mt 23:5 πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ
τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα,
⁵But every act of theirs they do with the goal to be seen by people; for 462 they enlarge their
phylacteries, and lengthen their tassels;463
Mt 23:6 φιλοῦσιν δὲ464 τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς
συναγωγαῖς
⁶and they love the places of honor in the banquets, and the prominent seats in the synagogues
Mt 23:7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, Ῥαββί.
⁷and the greetings in the marketplaces and being called Rabbi465 by the people.
Mt 23:8 ὑμεῖς δὲ μὴ κληθῆτε, Ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί
ἐστε.
⁸But you, you should not be called Rabbi, because there is only one teacher 466 for you, and you
are all brothers.
Mt 23:9 καὶ πατέρα μὴ καλέσητε ὑμῖν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος.
⁹And call no one on earth your father, because there is only one father of you, the heavenly
one.467
Mt 23:10 μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ Χριστός.
¹⁰Neither should you be called Master, because there is only master of you,468 the Messiah.
Mt 23:11 ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
¹¹But the greatest among you shall be your servant.
Mt 23:12 ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
¹²And whoever promotes himself will be lowered, and whoever lowers himself will be
promoted.
459
23:4a txt δε ℵ B L W Σ ita,b,ff¹,ff²,g¹,l,q vgmss syr(c,p),h copsa SBL TH NA28 {\} ‖ γαρ D* E Φ ite,f,h vg Chrys Dam Ir TR RP
‖ omit D¹ arm ‖ lac A C N P Z 0233 0281
460
23:4b txt βαρεα L ita,b,e,ff²,h syrs,c,p copmae² Irlat Orlat Hil Ambrose Aug½ SBL ‖ μεγαλα βαρεα ℵ eth ‖ βαρεα και
δυσβαστακτα Β D² (D* αδυσβαστακτα) E O W Σ Φ 0102 0107 itaur,d,f,ff¹,g¹,l,q vg syrh,palmss copsa,(mae¹) arm geo Chrys
Jer Aug½ TR RP TH NA28 [και δυσβαστακτα] {C} ‖ lac A C N P Z 0233 0281.
461
23:4c αυτοι δε τω ℵ B D L syr(s,c),p copsa,mae¹+² Irlat SBL TH NA28 {\} ‖ τω δε E W Σ Φ 0102 0107vid lat syrh TR RP ‖
lac A C N P Z 0233 0281
462
23:5a txt πλατυνουσιν γαρ ℵ B D L it vg syrp,h copsa Chrys Dam Or SBL TH NA28 {\} ‖ πλατυνουσιν δε E W Σ (syrc
και) Bas TR RP ‖ lac A C N P Z Φ 0233 0281
463
23:5b txt τα κρασπεδα ℵ B D copsa,mae¹ eth? SBL TH NA28 {\} ‖ τα κρασπεδα αυτων itb vgmss copsa? eth ‖ τα
κρασπεδα των ιματιων L ‖ τα κρασπεδα των ιματιων αυτων E O W Σ 0102 0107 itf,ff²*,h,q syr arm Bas TR RP ‖ lac A C N
P Z Φ 0233 0281. The Latin and Coptic etc. translators could have legitimately rendered the definite article τα as a
possessive pronoun in their target language.
464
23:6 txt φιλουσιν δε ℵ B D L O Σ lat copsa syrh SBL TH NA28 {\} ‖ φιλουσιν τε E W (syrc,p) (eth) Bas Dam TR RP ‖
φιλουσιν γαρ ite vgmss Chrys ‖ φιλουσιν arm Cyp ‖ lac A C N P Z Φ 0233 0281
465
23:7 txt ραββι ℵ B L Σ 0102 lat syrp copsa,mae SBL TH NA28 {\} ‖ ραββι ραββι D E W 0107 syrs,c,h TR RP ‖ lac A C N
P Z Φ 0233 0281
466
23:8 txt ο διδασκαλος ℵ²a B (syrs,p) copsa,mae Chrys Or SBL TH NA28 {\} ‖ ο καθηγητης ℵ*,²b D L (W) (syrs,p) Bas ‖ ο
καθηγητης ο χριστος E Σ 0102 (syrc,h) TR RP ‖ lac A C N P Z Φ 0233 0281. The Syriac translations say Rabbi instead
of καθηγητης or διδασκαλος. The καθηγητης readings are redundant, since καθηγητης is used again in v. 10.
467
23:9 txt ουρανιος ℵ B L 0107 arm eth Bas Cyrpt SBL TH NA28 {\} ‖ εν ουρανοις D W Σ lat Dam ‖ εν τοις ουρανοις E
0102 syrh Baseth Cyrpt TR RP ‖ lac A C N P Z Φ 0233 0281
468
23:10 txt οτι καθηγητης υμων εστιν εις B L NA28 {\} ‖ εις γαρ εστιν υμων ο καθηγητης ℵ Σ 0107vid ‖ εις γαρ υμων
εστιν ο καθηγητης E itf,q syrp,h cop TR RP ‖ εις γαρ εστιν ο καθηγητης W 0102 ‖ lac A C N P Z Φ 0233 0281
- 93 -
Mt 23:13 Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν
οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους
ἀφίετε εἰσελθεῖν.
¹³Woe to you, Torah scholars and Pharisees, you hypocrites! For you close the kingdom of
heaven in people's faces; you yourselves do not enter, and neither do you allow those who are
entering to enter.469
Mt 23:15 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν
ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.
¹⁵Woe to you, Torah scholars and Pharisees, you hypocrites! Because you traverse sea and
land to make one convert, and when it happens, you make him twice the son of Gehenna that
you are.
Mt 23:16 Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες, Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν· ὃς δ’ ἂν
ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει.
¹⁶Woe to you, you blind guides, that say, 'Whoever swears by the temple, that is nothing; but
whoever swears by the gold of the temple, he is obligated.'
Mt 23:17 μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας470 τὸν χρυσόν;
¹⁷O blind fools! For which is greater– the gold, or the temple that makes the gold something
holy?
Mt 23:18 καί, Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ’ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ
ἐπάνω αὐτοῦ ὀφείλει.
¹⁸Or that say, 'Whoever swears by the altar, that is nothing; but whoever swears by the gift that
lies upon it, he is obligated.'
Mt 23:19 τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
¹⁹You blind men!471 For which is greater– the gift, or the altar that makes the gift something
holy?
Mt 23:20 ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ·
²⁰It follows therefore, that when you swear by the altar, you are swearing by it AND
everything that lies upon it,
Mt 23:21 καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι472 αὐτόν·
²¹and when you swear by the temple, you are swearing by it AND by the One residing in it.
Mt 23:22 καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω
αὐτοῦ.
²²And when you swear by heaven, you are swearing by the throne of God AND by him who
sits upon it.
469
23:13 txt ουαι δε υμιν …. εισελθειν (omit v. 14 ) ℵ B D L Z ita,aur,d,e,ff¹,g¹ vgst,ww syrs,(palms) copsa,mae¹+² arm geo
Orgrk,lat Eus-Canons Cyr Jer SBL TH NA28 {A} ‖ 13 ουαι δε υμιν γραμματεις και φαρισαιοι υποκριται οτι κατεσθιετε τας
οικας των χηρων και προφασει μακρα προσευχομενοι δια τουτο ληψεσθε περισσοτερον κριμα 14 ουαι δε υμιν ….
εισελθειν (with minor variants) E O W Σ (Φ lacunose until οτι κατεσθιετε) 0102 0107 itf (syrp,h) eth Chrys AN HF BG RP
‖ 13 ουαι δε υμιν …. εισελθειν 14 ουαι δε υμιν … κριμα 0233 itb,ff²,h,l,r¹ vgcl (syrc,palmss) Hilary TR ‖ lac ⁴⁵ ⁷⁷ A C N P
0281. See Mk 12:40; Lk 20:47. The United Bible Societies' textual commentary: "That ver. 14 is an interpolation
derived from the parallel in Mk 12:40 or Lk 20:47 is clear (a) from its absence in the earliest and best authorities of
the Alexandrian, the Western, and the Caesarean types of text, and (b) from the fact that the witnesses which
include the passage have it in different places, either after ver. 13 (so the Textus Receptus) or before ver. 13."
470
23:17 txt αγιασας ℵ B D Z SBL TH NA28 {\} ‖ αγιαζων C E L O W Σ Φ 0102 0233 cop TR RP ‖ lac A N P 0281.
These need not be translated differently, as this aorist can be interpreted as a "gnomic" aorist.
471
23:19 txt τυφλοι ℵ D L Z ita,aur,d,e,ff¹,ff²,g¹,h,l vg syrs,c copmae² Jer SBL TH NA28 {\} ‖ μωροι και τυφλοι B C E O W Σ Φ
0102 0233 itf syrp,h with *,pal copsa,mae¹ arm eth geo Orlat Didachelat TR RP ‖ lac A N P 0281. The longer reading is
possibly a harmonization or unconscious scribal repetition from 23:17.
472
23:21 txt κατοικουντι ℵ B Φ pm copsa,mae TR SBL TH NA28 {\} ‖ κατοικησαντι C D E L W Z Σ 0102 0233 pm AN BG
RP ‖ lac A N P 0281. See note on 23:17 re gnomic aorist.
- 94 -
Mt 23:23 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ
ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος473 καὶ τὴν
πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι.474
²³Woe to you, Torah scholars and Pharisees, you hypocrites! For you tithe the mint and dill
and cumin, and have passed over more important matters of the law– justice, mercy and faith.
But475 these latter you ought to practice, without leaving the former undone.
Mt 23:24 ὁδηγοὶ τυφλοί, οἱ διϋλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.
²⁴You blind guides, straining out a gnat, but swallowing a camel!
Mt 23:25 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ
ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας.
²⁵Woe to you, Torah scholars and Pharisees, you hypocrites! For you clean the outside of the
cup and dish, but the inside is full of grabbiness 476 and intemperance.477
Mt 23:26 Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου, ἵνα γένηται καὶ τὸ ἐκτὸς
αὐτοῦ καθαρόν.
²⁶O blind Pharisee! First clean the inside of the cup,478 such that the outside will be clean as
well.
473
23:23a txt το ελεος ℵ B D L 0102 0233 SBL TH NA28 {\} ‖ τον ελεον C W Σ Φ TR RP ‖ lac A N P Z 0281
474
23:23b txt αφιεναι C D E O W Σ Φ 0102 latt arm geo Orlat Bas Chrys Lcf Jer Aug RP SBL TH NA28 {C} ‖ αφειναι ℵ
B L ‖ lac A N P Z 0233 0281
475
23:23c txt δε εδει B C L W Σ Φ 0102 0233 pm ita,d,h syr copsamss TH NA28 [δε] {\} ‖ αι δει E ‖ εδει ℵ D pm lat
cop ms,mae TR RP SBL ‖ lac A N P Z 0281. The txt reading means "but you were obligated to practice, except that
sa
that lacks the necessary force in English compared to how I have rendered it. But note the reading of Codex E.
476
23:25a Picture a grabbiness, continuously acquiring things, always wanting more things. There may be a play
on words here with the "cup and dish," when it comes to grabbiness for food and drink, and the other word in this
sentence, intemperance.
477
23:25b txt ακρασιας ℵ B D L Y Δ Θ Π Φ 0102 0281 ƒ¹ ƒ¹³ 33 205 238 565 892 1010 1241 1243 1424 pm ita,c,d,e,ff²,h,r¹ arm
geo slav Orlat Bas TR NA28 ‖ αδικιας C E F G H K U Γ 2 28 157 579 597 700 1006 1071 1292 1342 1505 pm itf syrp Chrys
AN HF BG RP ‖ ακρασιας αδικιας W (syrh) ‖ ακαθαρσιας O Σ itaur,ff¹,g¹,l vg syrs,pal cop Clem Jer ‖ πλεονεξιας M Dam ‖
αδικιας και πλεονεξιας eth ‖ πονηριας (Lk 11:39) 180 Quodvultdeus ‖ lac A N P Q Z 0233. The Greek word here,
ακρασια - akrasía, means to have no or to exercise no power over one's self, in restraining the pursuit of pleasure,
the pursuit of one's appetites. (The Majority text, which the KJV did not follow in this instance, reads αδικιαν
here–"unrighteousness"–instead of ακρασιας) But it is hard to say, "the inside is full of an absence of something."
I was tempted to say here, "full of addictions," because that is the ultimate result of lack of restraint, and the decline
in usefulness to society spoken of by Socrates and Aristotle on the subject of this word ακρασια. It is not solely a
Bible-belt fundamentalist concept, that unrestraint in the pursuit of pleasure brings the downfall of civilization, but
it is also the belief and teaching of the great Greek philosophers. See the end note on this verse and the word
ακρασια, with excerpts of the classic philosophers, showing how they used the word.
478
23:26 txt (8th century and earlier)
ποτηριου … εκτος αυτου ita,e,(ff²),(r¹) syrs geo (Irlat) (Chrys½) NA28 {D}
ποτηριου … εξωθεν itd Clem
ποτηριου … εξωθεν αυτου D
ποτηριου και της παροψιδος…εκτος itaur,f,ff¹,g¹,h,l vg copmae¹+² Orlat Ambrose Jer
ποτηριου και της παροψιδος…εντος αυτων ℵ*
ποτηριου και της παροψιδος…εκτος αυτου B* E* eth Bas½ (Chrys½) SBL
ποτηριου και της παροψιδος…εκτος αυτων ℵ² B² C Ec L O W Σ Φ 0102 0281 syrp,h,pal copsa arm Bas½ TR RP TH
lac A N P Q Z 0233
1.) When I was pasting in the Robinson-Pierpont text of v. 26, I pasted it over v. 25 by mistake, because I saw what I
thought was the καὶ τῆς παροψίδος of my previous NA28 text of verse 26. This shows how this phrase may have
gotten duplicated into v. 26. (2.) The witnesses that have και της παροψιδος and the singular pronoun αυτου are
witnesses that point to text without και της παροψιδος. (3.) The witnesses that do not have either αυτου or αυτων
point to originally having the singular pronoun and the reading of B* E*, but then realizing the singular αυτου did
not agree with the text of having both cup and dish, so they eliminated the αυτου without eliminating και της
παροψιδος.(4.) The NA28 text also is read by the Greek manuscripts Θ ƒ¹ 205 700, and the MSS 2* and 1582* omit και
της παροψιδος but with αυτων. (5.) The most important question to ask in textual criticism is "which reading
would cause the rise of all the other readings?" And my answer is that the archetype text is probably the NA28
reading. But note also that in v. 25, no manuscript has the plural pronoun αυτων when talking about both the cup
and dish, but rather have no pronoun at all. In other words, they all say "but the inside is full of…" and they do not
say "but their inside" or "but the inside of them."
- 95 -
Mt 23:27 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις
κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ
πάσης ἀκαθαρσίας.
²⁷Woe to you, Torah scholars and Pharisees, you hypocrites! For you are like whitewashed
tombs, that sparkle beautifully on the outside, but inside are full of bones of the dead and all
sorts of unclean things.
Mt 23:28 οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ
ὑποκρίσεως καὶ ἀνομίας.
²⁸So you also, outside you appear to people as righteous, but inside you are loaded up with
hypocrisy and lawlessness.
Mt 23:29 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν
προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων,
²⁹Woe to you, Torah scholars and Pharisees, you hypocrites! For you build the tombs of the
prophets, and decorate the graves of the righteous,
Mt 23:30 καὶ λέγετε, Εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν
κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν.
³⁰and you say, 'If we had lived in the days of our forefathers we would not have been parties to
the blood of the prophets.'
Mt 23:31 ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας.
³¹By so saying, you are bearing witness against yourselves, that you are sons of the murderers
of the prophets.
Mt 23:32 καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.
³²You fill indeed the measure of your forefathers. 479
Mt 23:33 ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης;
³³O you snakes, you spawn of vipers, how will you wiggle out of the sentence of Gehenna?
Mt 23:34 διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ
αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ
διώξετε ἀπὸ πόλεως εἰς πόλιν·
³⁴Therefore behold, I am sending to you prophets, and wise men, and Torah scholars; some of
them480 you will kill and crucify, and some of them you will flog in your synagogues and
pursue from town to town,
Mt 23:35 ὅπως ἔλθῃ ἐφ’ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος
Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ
καὶ τοῦ θυσιαστηρίου.
³⁵so that on you will come all the blood of the righteous that gets spilled481 upon the earth,482
from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you
slaughtered between the sanctuary and the altar.
479
23:32 This is traditionally translated as an imperative: "Fill up then, the measure of your forefathers." But the
imperative inflection of verbs was usually identical to the indicative. Therefore, it is possible that this could be an
indicative, and be rendered, "You fill indeed the measure of your forefathers." This rendering would be in accord
with Luke's parallel in Luke 11:48, which states that their forefathers did the killing, and they did the building.
That is a filling or completion of the measure of their forefathers. This could be something like our expression,
"You fill your father's shoes." My main reason for rendering this as an indicative is the δια τουτο - dia touto (for
this reason) that Jesus begins verse 34 with. "You will pursue and kill my prophets just like your forefathers did."
He is saying that they do indeed fill the shoes of their forefathers (includes women– Jezebel).
480
23:34 txt εξ αυτων ⁷⁷vid ℵ B W Σ Φ 0102 ite,q vgst syrs,p Irlat pt SBL TH NA28 {\} ‖ και εξ αυτων C D E L it vgcl,ww
syr copsa Irlat pt TR RP ‖ lac A N P Z 0233 0281. There was definitely parablepsis happening involving the second
h**
occurrence of και εξ αυτων later in this verse before μαστιγωσετε; in fact Codex D omits the second set accidentally.
481
23:35a The verb here for blood being spilled, is in the present participle form. That means there is no time
limit to it. It means "all the blood being spilled" or "all the blood that gets spilled." Jesus is not limiting the blood
he is talking about to only the blood shed prior to his time. I understand why some may think he was, because of
how he said, "from Abel up to Zechariah." But that is not him limiting it to that time span. One could
legitimately word this as "all the blood of the righteous that ever gets spilled." See next footnote.
482
23:35b "And in her was found the blood of prophets and of saints, indeed of all the slain upon the earth." -
Revelation 18:24.
- 96 -
Mt 23:36 ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην.
³⁶Truly I tell you, this will all fall upon this generation.
Mt 23:37 Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς
ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις
ἐπισυνάγει τὰ νοσσία αὐτῆς483 ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε.
³⁷O Jerusalem, Jerusalem, that kills the prophets, and stones those sent to it! How often I have
wished to gather together your children, as a hen gathers together her young under her wings,
and you were not willing.
Mt 23:38 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.484
³⁸Now behold, your house will be left to you desolate.
Mt 23:39 λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ’ ἄρτι ἕως ἂν εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν
ὀνόματι κυρίου.
³⁹For I tell you, from now on, me you will not see, until such time you say, 'Blessed is he who
comes in the name of the Lord.'"485
Chapter 24
Signs of the Times
Mt 24:1 Καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ
ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ·
¹And Jesus was proceeding on his way, and left the temple, and his disciples approached to
show him the construction of the temple.
Mt 24:2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ
ὧδε λίθος ἐπὶ λίθον ὃς οὐ486 καταλυθήσεται.
²But in answer487 he said to them, "Do you see all these things? 488 Truly I tell you, by no
means will there be a stone left upon a stone that will not be thrown down."
Mt 24:3 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ Ὄρους τῶν Ἐλαιῶν προσῆλθον αὐτῷ οἱ μαθηταὶ κατ’ ἰδίαν
λέγοντες, Εἰπὲ ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ
αἰῶνος.
³Then as he was sitting on the Mount of Olives, his disciples came to him privately, saying,
"Tell us, when will these things happen, and what will be the sign of your coming, and of the
end of the age?"
Mt 24:4 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, Βλέπετε μή τις ὑμᾶς πλανήσῃ·
⁴And in answer Jesus said to them, "See that no one misleads you.
Mt 24:5 πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, Ἐγώ εἰμι ὁ Χριστός, καὶ πολλοὺς
πλανήσουσιν.
⁵For many will come in my name, saying, 'I am the Christ,' and they will deceive many.
483
23:37 τα νοσσια αυτης ⁷⁷ ℵ* B¹ D L W Σ Φ SBL TH NA28 {\} ‖ τα νοσσια εαυτης ℵ² C E TR RP ‖ τα νοσσια B*
484
23:38 txt υμων ερημος ℵ C (D) E W Σ Φ 0102 lat syrp,h,palmss copmae¹ arm eth geo Cl Orgk2/5,lat Eus Bas Chrys
Cyr4/8 Hesych Hil Ambrose Jer Aug TR RP SBL TH NA28 {B} ‖ υμων (Lk 13:35) ⁷⁷ B L itff²* syrs copsa,mae² Or3/5 Cyr4/8
Cypr Zeno ‖ lac A N P Z 0233 0281. Jer. 22:5
485
23:39 Psalm 118:26
486
24:2a ος ου καταλυθησεται ℵ B C D E L W Σ Chrys RP SBL TH NA28 {\} ‖ ος ου μη καταλυθησεται Φ TR
487
24:2b txt ο δε αποκριθεις ειπεν αυτοις ℵ B D L lat syrpal cop SBL TH NA28 {\} ‖ ο δε ιησους ειπεν αυτοις C E W Σ Φ
itf,l,q syrp,h Or TR RP ‖ lac A N P Z 0233 0281
488
24:2c This at first looks like it is saying, "Do not look at all these things." But BDF §427(2) says, "Both οὐ and μή
are still used in questions as in classical." BDF §440 further explains, "Οὐ is employed to suggest an affirmative
answer, μή (μήτι) a negative reply; in the latter, μή with the indicative is an external indication that it is a question,
since independent μή can be used in no other way than interrogatively." So in this case of Matt. 24:2, the word οὐ
suggests a "yes" answer to Jesus' question. It is not necessary to translate the Greek word into a corresponding
English word. It is obvious that the disciples did see them.
- 97 -
Mt 24:6 μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· δεῖ γὰρ
γενέσθαι, ἀλλ’ οὔπω ἐστὶν τὸ τέλος.
⁶And you will hear about wars and rumors of wars. Do not be alarmed. For such are bound
to happen,489 but the end is still not yet.
Mt 24:7 ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ
σεισμοὶ κατὰ τόπους·
⁷For nation will rise up against nation, and king against king, and there will be famines and
earthquakes490 in various places.
Mt 24:8 πάντα δὲ ταῦτα ἀρχὴ ὠδίνων.
⁸But all these are just the beginning of birth pains.
Mt 24:9 τότε παραδώσουσιν ὑμᾶς εἰς θλῖψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ
πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου.
⁹At that time they will deliver you over to trial, and you will be hated by all nations because of
my name.
Mt 24:10 καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν
ἀλλήλους·
¹⁰And then many will be scandalized, and others will betray and hate each other;
Mt 24:11 καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς·
¹¹and many false prophets shall arise, and lead many astray.
Mt 24:12 καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.
¹²And because of the increase of lawlessness, the love of many will grow cold.
Mt 24:13 ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται.
¹³But the person who remains to the end, that one will be saved.491
Mt 24:14 καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς
μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε ἥξει τὸ τέλος.
¹⁴And this gospel of the kingdom will be preached in the whole inhabited earth, for a witness
to all nations, and then the end will come.
Mt 24:15 Ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου
ἑστὸς492 ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω,
¹⁵When therefore you see the abomination of desolation spoken of through the prophet Daniel
being in the holy place, (Reader, think.)493
Mt 24:16 τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
¹⁶then those in Judea should flee to494 the mountains,
489
24:6 txt γενεσθαι ℵ B D L ita?,d copsa,mae¹ eth Cypr SBL TH NA28 {B} ‖ παντα γενεσθαι C E W Φ 0102 syrp,h Chrys
TR RP ‖ γενεσθαι παντα O Σ ‖ ταυτα γενεσθαι (Lk 21:9) itaur,(b),e,ff¹,ff²,g¹,h,l,q,r¹ vg syrs,pal copmae² ethms Orlat Jer ‖ ταυτα
παντα γενεσθαι ith arm geo ‖ παντα ταυτα γενεσθαι Chrysms ‖ lac A N P Z 0233 0281. The versions that have ταυτα,
"these," are not necessarily witnesses to a Greek source text having ταυτα, because they may have added it just like
English translations have, since it is implied and makes a better text.
490
24:7 txt λιμοι και σεισμοι B D E* ita,b,d,e,ff²,r¹ syrs copsa,mae² Orvid Hil SBL TH NA28 {B} ‖ σεισμοι και λιμοι ℵ ‖ λιμοι
και λοιμοι και σεισμοι C Ec O Σ Φ 0102 ith,q syrp,h copmae¹ arm geo (Hipp) Orlat (Cypr) TR RP ‖ λοιμοι και λιμοι και
σεισμοι L W itaur,f,(ff¹),ff²,g¹,l vg syrpal Jer ‖ lac A N P Z 0233 0281. Is the reading a harmonization to Luke 21:11, or is
the omission of λοιμοι accidental due to its similarity to λιμοι? One could say, "what harm does it do to include
'plagues' here, since it is included in the Luke parallel passage." But in Luke, the list including plagues are not said
to be part of "the beginning of birth pains," so it is not exactly parallel. This is a difficult decision. I rate it {D}
not {B}.
491
24:13 or perhaps, "rescued."
492
24:15 txt εστος (neut.) ℵ B* D² L W Σ Φ Cyr Ath SBL TH NA28 {\} ‖ εστως (masc.) B² D* E Hipp Eus Chrys TR RP ‖
lac A C N P Z 0233 0281. The subject for this verb is το βδελυγμα, which is neuter, and the prepositional phrase της
ερημωσεως is feminine, but has the same final two letters as εστως.
493
24:15 Daniel 9:27; 11:31; 12:11
494
24:16 txt εις τα ορη B D Σ pm Irlat TH NA28 {\} ‖ επι τα ορη ℵ E L W Z Φ pm TR RP SBL ‖ lac A C N P 0233 0281. The
King James Bible is based on the TR but renders this "into the mountains." The Wycliffe Bible, the Tyndale Bible,
the Bishops' Bible, and the Geneva Bible do the same. The KJV was mostly a revision of Tyndale's and the Bishops'
Bible, and not a fresh translation.
- 98 -
Mt 24:17 ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω495 ἆραι τὰ496 ἐκ τῆς οἰκίας αὐτοῦ,
¹⁷the one on the rooftop should not come down to take things from his house,
Mt 24:18 καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ.
¹⁸and the person in the field should not turn back to take his coat. 497
Mt 24:19 οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
¹⁹And alas for those who are pregnant, and the ones giving milk during those days!
Mt 24:20 προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ·
²⁰And pray that your flight not happen during winter or on a sabbath. 498
Mt 24:21 ἔσται γὰρ τότε θλῖψις μεγάλη οἵα οὐ γέγονεν ἀπ’ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ’ οὐ μὴ
γένηται.
²¹For there will be great distress then, of a sort that has not happened from the beginning of the
world till now, nor ever will again.499
Mt 24:22 καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς
ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
²²And if those days had not been made short, no flesh would survive; but for the sake of the
elect, those days will be short.500
Mt 24:23 τότε ἐάν τις ὑμῖν εἴπῃ, Ἰδοὺ ὧδε ὁ Χριστός, ἤ, Ὧδε, μὴ πιστεύσητε·
²³At that time, if anyone says to you, 'Behold, here is the Messiah,' or "There is the Messiah,' do
not believe it.
Mt 24:24 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ
τέρατα ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς·
²⁴For there shall arise many false prophets, and they will perform great signs and miracles, so
as to deceive if possible, even the elect.
Mt 24:25 ἰδοὺ προείρηκα ὑμῖν.
²⁵See, I have told you ahead of time.
Mt 24:26 ἐὰν οὖν εἴπωσιν ὑμῖν, Ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· Ἰδοὺ ἐν τοῖς ταμείοις, μὴ
πιστεύσητε·
²⁶If therefore they say to you, 'Behold, he is in the desert,' do not go out. Or, 'Behold, he is in a
private room,' do not believe it.
Mt 24:27 ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται
ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
²⁷For just as lightning comes out of the east and shines as far as the west, so shall 501 the
appearing of the Son of Man be. 502
495
24:17a txt καταβατω ℵ* B D L Z Σ 094 Or Caes Chrys SBL TH NA28 {\} ‖ καταβητω ℵ² ‖ καταβαινετω E W Φ Hipp
TR RP ‖ lac A C N P 0233 0281
496
24:17b τα εκ ℵ² B E L W Z Σ Φ Or Ath Chrys RP SBL TH NA28 {\} ‖ το εκ ℵ* ‖ τι εκ D latt Hipp Irlat TR ‖ lac A C N P
0233 0281
497
24:18 txt το ιματιον ℵ B D L Ζ Σ 094 pm lat cop Hipp Caes Isid Or Cyp Hil SBL TH NA28 {\} ‖ τα ιματια E W Φ pm itf
syrh arm Ath Chrys TR RP ‖ lac A C N P 0233 0281
498
24:20 σαββατω ℵ B W Z Σ¹ Φ pm Or Eus RP SBL TH NA28 {\} ‖ σαββατο Σ* ‖ σαββατου D L ‖ σαββατων 094 ite ‖ εν
σαββατω E pm Chrys Caes TR ‖ lac A C N P 0233 0281
499
24:21 Daniel 12:1; Joel 2:2
500
24:22 This word in the Greek for "made short" is κολοβόω - kolobóō. It has traditionally been translated here
as "those days will be shortened." But that raises more questions than are answered. Questions such as, will
those days start out as regular 24-hour days, but then be shortened to days of less than 24 hours each? No, it
means that "that period of time" will be shortened. So then, does it mean God changed his mind, that is, that he
had originally planned for that period of time to last X amount of days, but at some point decides to shorten that
period of time? No, that would not be consistent with what is written in either the prophets, or in the New
Testament. This verse is more clearly put by Mark, in 13:20, because Mark puts it in the past tense, and says who
did it also: "He (the Lord) has made those days short." It has already been decided by the Lord how long that
period of time will be. Their duration will not be changed. They will not be shortened. The point of this verse it
that, if that period of time went on longer, no flesh would survive.
501
24:27a txt η παρουσια ℵ B D E L 0281 ita,ff¹,h,q vgms syrp copsa arm Or SBL TH NA28 {\} ‖ και η παρουσια W Σ Φ lat
syrh Hipp Cyr Chrys Dam Cyp TR RP ‖ lac A C N P Z 0233
- 99 -
Mt 24:28 ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί.

²⁸Wherever503 the carcass is, there the vultures504 will be gathered.505
Mt 24:29 Εὐθέως δὲ μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη
οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν
οὐρανῶν σαλευθήσονται.
²⁹And immediately after the tribulation of those days, the sun will be darkened and the moon
will not give its glow, and the stars will fall from heaven, and the forces of the heavens will be
shaken.506
Mt 24:30 καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν οὐρανῷ, καὶ τότε κόψονται
πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ
οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς·
³⁰And then the sign of the Son of Man will appear in the sky, and at that time, all the tribes of
the land will mourn,507 and they will see the Son of Man coming on the clouds of the sky, with
great power and great glory.508
Mt 24:31 καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος φωνῆς μεγάλης, καὶ
ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπ’ ἄκρων οὐρανῶν ἕως ἄκρων
αὐτῶν.
³¹And he will send his angels with a loud trumpet sound,509 and they will gather his elect
from the four winds, from one end of sky to the other.
Mt 24:32 Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς
καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος·
³²Now learn this parable from the fig tree:510 when its branch becomes tender and it puts forth
leaves, you know that summer is near.
502
24:27b Or, so shall be the coming of the Son of Man. Both 'appearing' and 'coming' are true and appropriate,
and included in the meaning of the Greek word παρουσία - parousía here. When someone comes to you, they also
"show." Coming is also an appearing, in English.
503
24:28a txt οπου ℵ² B D L 0281 lat syrs,p copsa Irlat SBL TH NA28 {\} ‖ που ℵ* ‖ οπου γαρ E W Σ Φ itff²,q syrh copmae
Chrys TR RP ‖ lac A C N P Z 0233
504
24:28b Greek: ὁ ἀετός – ho aetós, a word used for both eagles and vultures. Yet this is apparently a quote by
Jesus of the parable in Job 39:30, where the parallel in the Septuagint to ho aetós is ἱέραξ – hiérax, a hawk, v. 26.
Both Aristotle and Pliny in their Histories class the vulture among the eagles. Both eagles and vultures are
classified as unclean in the law of Moses, Lev. 11:13, Deut. 14:12, in that they both eat carrion (in Job 39:30 ho aetós is
eating carrion). Yet generally speaking, where ho aetós is eating carrion, vultures may be assumed to be meant.
Now T.W. Manson, in "Sayings of Jesus," says the eagle would emphasize the swiftness of the coming of the Day of
the Son of man. It is true that the eagle in passages such as Job 9:26, and Rev. 12:14, is a symbol of swiftness. I
also get some amount of meaning in this verse that the eagles are acting as a form of messenger, which again, the
eagle sometimes symbolizes, but not vultures as much. But the main emphasis here about the bird is not that of
messenger, but that of a clear sign in the sky. Still, either 'eagles' or 'vultures' would be an acceptable rendering
here.
505
24:28c The point seems to be that the return of Christ will not be a hidden thing, or something only a select few
will be aware of. It will be as obvious, in the same way that it is obvious where the carcass is.
506
24:29 Isaiah 13:10; 34:4; Joel 2:31
507
24:30a See Zechariah 12:10-14. The LXX wording in 12:12 is καὶ κόψεται ἡ γῆ κατὰ φυλὰς φυλάς..."And the land
[of Israel] will mourn tribe by tribe..." Hebrew:
‫ ּונְשֵּיהֶם ְלבָד‬,‫נָתָן ְלבָד‬-‫ ִמשְ פחת בֵּית‬--‫ ּונְשֵּיהֶם ְלבָד‬,‫דָ וִיד ְלבָד‬-‫ ִמשְפחת בֵּית‬:‫שפָחֹות ְלבָד‬
ְ ‫שפָחֹות ִמ‬ְ ‫ ִמ‬,‫ָָארץ‬
ֶ ‫ ְו ָספְדָ ה ה‬.
http://www.mechon-mamre.org/c/ct/c2312.htm
508
24:30b Daniel 7:13 ‫ ּוקְדָ מֹוהִי הק ְְרבּוהִי‬,‫עתִ יק יֹומי ָא ְמטָה‬-‫ כְבר ֱאנָש ָאתֵּ ה ֲהוָא; וְעד‬,‫שמי ָא‬ ְ ‫ ֲענָנֵּי‬-‫ואֲרּו עִם‬.
http://www.mechon-mamre.org/p/pt/pt3407.htm
509
24:31 txt σαλπιγγος φωνης B E Σ Φ 0281vid syr(h?),pal copsa (eth) (Didache) Ps-Hippvid Greg-Nyss Asterius-
Amasea TR RP TH ‖ σαλπιγγος και φωνης D ita,aur,b,d,f,ff¹,ff²,g¹,h,l,q,r¹ vg Hil Jer Aug Spec ‖ σαλπιγγος ℵ L W ite syrs,p,(h?)
copmae¹+² arm geo Orlat Eus Cyr-Jerus Greg-Nyssmss Cyp Hil SBL NA28 {B} ‖ lac A C N P Z 0233. The UBS5 and NA28
and Tischendorf do not agree on the reading of the Harklean Syriac.
510
24:32 Luke in 21:29 adds the phrase, "indeed all the trees," perhaps because the Holy Spirit knew that people
would someday misinterpret this verse, from the error of limiting its meaning to only the fig tree. There is no
significance to which tree Jesus picked for his parable, only the idea of the fresh green leaves in general being a sign
of the times.
- 100 -
Mt 24:33 οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα πάντα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.
³³In the same way you also, when you see all these things, you know that the time is near, right
at the door.
Mt 24:34 ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως ἂν πάντα ταῦτα γένηται.
³⁴Truly I tell you: this age will by no means pass away until all these things have taken place.
Mt 24:35 ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται,511 οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν.
³⁵Sky and earth will pass away, but my words will certainly not pass away.
The Day and Hour Unknown

Mt 24:36 Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ
ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
³⁶But as for that day and hour, no one knows it512 except the Father513 alone; not even the
angels of heaven, not even the Son.514
Mt 24:37 ὥσπερ δὲ αἱ ἡμέραι τοῦ Νῶε, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
³⁷For515 just like the days of Noah, that is516 how the coming of the Son of Man will be.
Mt 24:38 ὡς517 γὰρ ἦσαν ἐν ταῖς ἡμέραις ἐκαίναις ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ
πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν,
³⁸For just as in those518 days before the flood they were eating and drinking, marrying and
being given in marriage, right up until the day that Noah entered the ark,
Mt 24:39 καὶ οὐκ ἔγνωσαν ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται καὶ ἡ
παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
³⁹and they did not know it right up until the flood came and carried them away, that is how it
will also519 be with the coming of the Son of Man.
Mt 24:40 τότε δύο ἔσονται ἐν τῷ ἀγρῷ, εἷς παραλαμβάνεται καὶ εἷς ἀφίεται·
⁴⁰At that time, two men will be in the field; one will be taken and the other left.
Mt 24:41 δύο ἀλήθουσαι ἐν τῷ μύλῳ,520 μία παραλαμβάνεται καὶ μία ἀφίεται.
⁴¹Two women will be grinding at the mill; one will be taken and the other left.
511
24:35 txt παρελευσεται ℵ²b B D L ite Irlatvid SBL TH NA28 {\} ‖ παρελευσονται ℵ²a E W Σ Φ lat TR RP ‖ ℵ* omits v.
35 except for the 1st word, ο ‖ lac A C N P Z 0233 0281
512
24:36a Thanks be to God, Jesus is clear and specific throughout this chapter concerning time periods. We will
know the season, he says, but not the day or the hour. These words therefore must be taken at their ordinary face
value: a season is about three months, a day is 24 hours, and an hour is 60 minutes. That is, when the season comes
upon us, which we will recognize by all the signs given in this chapter, then at that time we will know that his
coming will be at most a few months after all these signs have taken place. We will never know the day or hour
however.
513
24:36b txt ο πατηρ ℵ B D L Σ 0281 pm lat syrp,h,pal copsa arm Cyr Bas Did Chrys Ir Or Ambrose SBL TH NA28 {\} ‖ ο
πατηρ μου E W Φ pm itf TR RP ‖ lac A C N P Z 0233
514
24:36c txt ουδε ο υιος (Mk 13:32) ℵ*,²b B D Φ ita,aur,b,d,(e),f,ff¹,ff²,h,q,r¹ vgmss syrpal arm eth geo¹,B Diatessarm Irlat Orlat
Did Chrys Cyr (Hesych) Hil Ambrose Jermss Bas Aug Varim SBL TH NA28 {B} ‖ omit ℵ²a E L W Σ it,g¹,l vg syrs,p,h
copsa,mae¹+² geoA Diddub Phoeb Jer Jerother Gk mss TR RP ‖ lac A C N P Z 0233 0281
515
24:37a txt γαρ B D 067 0281 itaur,e,r¹ vgmss syrs,hmg cop SBL TH NA28 {\} ‖ δε ℵ E L W Σ Φ lat syrp,htxt TR RP ‖ lac A
C N P Z 0233
516
24:37b txt εσται ℵ B L it vgmss syrs,p cop SBL TH NA28 {\} ‖ εσται και D E W Σ Φ 067 0281 lat syrh TR RP ‖ lac A C
N P Z 0233
517
24:38a txt ως ℵ B L 0281 SBL TH NA28 {\} ‖ ωσπερ D E W Σ Φ 067 TR RP ‖ lac A C N P Z 0233
518
24:38b txt ταις ημεραις εκειναις B D itaur,b,d,f,ff²,h,r¹ vgmss syrh,pal copsa eth Spec NA28 [εκειναις] {C} ‖ ταις ημεραις
ℵ E L W Σ Φ 067 ita,e,ff¹,g¹,l,q vg (syrs,p) copmae arm Orgk,lat Diddub Jer TR RP SBL TH ‖ ταις ημεραις του νωε Chrys ‖
lac A C N P Z 0233 0281. Likely εκειναις was omitted accidentally due to homoioteleuton with the ταις following it,
or even the ημεραις before it. ταις ημεραις εκαιναις ταις
519
24:39 txt εσται και ℵ E L W Σ Φ 067 itaur,e,f,ff²,g¹,l vg syrh TR RP SBL TH NA28 [και] {\} ‖ εσται B D ita,b,d,ff¹,h,q,r¹
vgmss syrs,p copsa,mae ‖ lac A C N P Z 0233 0281
520
24:41 txt τω μυλω ℵ B E L W Σ 067 pm Or SBL TH NA28 {\} ‖ τω μυλωνι D Φ 0281 pm Chrys TR RP ‖ lac A C N P Z
0233
- 101 -
Mt 24:42 γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται.
⁴²Be watchful therefore, because you do not know on what day521 your Lord is coming.
Mt 24:43 ἐκεῖνο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται,
ἐγρηγόρησεν ἂν καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ.
⁴³But this you know: that if the home owner had known at what watch of the night the thief
was coming, he would have watched and not allowed his house to be broken into.
Mt 24:44 διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ ὁ υἱὸς τοῦ ἀνθρώπου
ἔρχεται.
⁴⁴For this reason you also must be the same: because the Son of Man is coming at an hour you
would not think he would.
Mt 24:45 Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας
αὐτοῦ τοῦ δοῦναι522 αὐτοῖς τὴν τροφὴν ἐν καιρῷ;
⁴⁵Who then is the faithful and sensible servant, whom the523 master has placed over his
domestic servants, to give out rations in due time?
Mt 24:46 μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα·
⁴⁶Happy is that servant whom his lord will find so doing when he comes.
Mt 24:47 ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν.
⁴⁷Truly I tell you, he will place him over all his possessions.
Mt 24:48 ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, Χρονίζει μου ὁ κύριος,
⁴⁸But if that servant says in his heart, 'My lord is taking a long time,'524
Mt 24:49 καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων,
⁴⁹and his fellow servants he begins to slap around, but eats and drinks 525 with the drunkards,
Mt 24:50 ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει,
⁵⁰the lord of that servant will come at an hour he is not expecting, and at a time he does not
know,
Mt 24:51 καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ
κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
⁵¹and will cut him in two, and appoint him his inheritance with the hypocrites. There, there
will be weeping and gnashing of teeth.
521
24:42 txt ημερα ℵ B C D W Σ 067 itd,f,ff² syrh,pal copsamss geo Irlat Cyr-Jerus (Hil) SBL TH NA28 {B} ‖ ωρα E L Φ 0281
(24:44) ita,aur,b,ff¹,g¹,h,l,q vg syrs,p copsams arm eth Orlat Ath Chrys Cyr Theod Ambrosiaster Jer TR RP ‖ ημερα η ωρα
(25:13) it(e),r¹ Hipp Bas ‖ lac A C N P Z 0233
522
24:45a txt
κυριος επι της οικετειας αυτου του δουναι B L SBL TH NA28 {\}
κυριος επι της οικιας αυτου του δουναι ℵ 0281
κυριος επι της θεραπειας αυτου δουναι D
κυριος αυτου επι της οικετειας αυτου του δουναι Σ
κυριος αυτου επι της οικετειας αυτου του διδοναι W
κυριος αυτου επι της θεραπειας του οικου αυτου του διδοναι Φ
κυριος αυτου επι της θεραπειας αυτου του διδοναι E TR RP
523
24:45b txt κυριος ℵ B D L 067 0204 0281 it Irlat SBL TH NA28 {\} ‖ κυριος αυτου E W Σ Φ lat syr TR RP ‖ lac A C N
P Z 0233
524
24:48 txt μου ο κυριος ℵ B copsa SBL TH NA28 {\} ‖ μου ο κυριος ελθειν C D L 067 0281 ‖ ο κυριος μου ελθειν E W
latt copmae¹ TR RP ‖ ο κυριος μου ερχεσθαι Σ Φ Bas ‖ lac A N P Z 0233. The Peshitta and Harklean Syriac are
witnesses to one of the readings with some form of the word for "coming."
525
24:49 txt εσθιη δε και πινη ℵ B D E L Φ 0281 SBL TH NA28 {\} ‖ εσθιη τε και πινη C ‖ εσθιει τε και πινει syrp,h ‖
εσθιειν τε και πινειν W Σ ‖ εσθιειν δε και πινειν ita Ephr Dam TR RP ‖ lac A N P Z 0233
- 102 -
Chapter 25
The Parable of the Ten Virgins
Mt 25:1 Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς
λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν526 τοῦ νυμφίου.
¹"At that time, the kingdom of heaven will be like ten virgins who after grabbing their torches,
went out for the meeting up with the bridegroom.527
Mt 25:2 πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι.
²Now five of them were foolish, and five of them were wise. 528
Mt 25:3 αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθ’ ἑαυτῶν ἔλαιον·
³For529 the foolish ones when they brought their torches, had not brought some oil along with
them.
Mt 25:4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν.
⁴The wise, however, brought along with their torches, some oil in a container.530
Mt 25:5 χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον.
⁵Now after the bridegroom was taking a long time, they all became drowsy, and fell asleep.
Mt 25:6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν, Ἰδού, ὁ νυμφίος ἔρχεται, ἐξέρχεσθε εἰς ἀπάντησιν
αὐτοῦ.531
⁶And in the middle of the night, there came a loud cry, 'Look, the bridegroom is coming!532
Come out to join him.'
Mt 25:7 τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν.
⁷Then at that time, all those virgins woke up, and trimmed their torches. 533
526
25:1a txt υπαντησιν ℵ B C Σ Φ SBL TH NA28 {\} ‖ απαντησιν D E L W Chrys TR RP ‖ lac A N P Z 0233 0281
527
25:1b The meeting "up with," or joining up with, is from the Greek word ὑπάντησις - hupanteesis (See also how I
translated this word in John 12:13. This word, by New Testament times, was used somewhat interchangeably with
ἀπάντησις (apanteesis) as well, as in verse 6 later in this chapter, and in the passages about meeting the Lord in the
air, in I Thessalonians). Here it is referring to the Palestinian wedding custom that the bridesmaids join up with
the bridegroom party after he has gone to the bride's father's house and gotten his bride. The official ceremony
had already started with the groom and his companions' procession to the bride's father's house. And now, the
bridesmaids go out and join the procession to the groom's house. Professional musicians were hired for this
procession, and there was much dancing and music. The torches were necessary if darkness had fallen, or in case
darkness might fall during the procession and ceremony. It would be prudent to take them, along with extra oil,
since the torches burned up the oil rapidly. In this parable, the virgins are at the point where they are waiting for
the bridegroom and his party to come with the bride, meet up with them, and then go to the groom's house. And
the groom takes a long time to come. Note: D Σ latt syrs,p,h* copmae arm geo slav Orlat Tyc Jerome say "bridegroom
and bride" here.
528
25:2 txt μωραι και πεντε φρονιμοι ℵ B C D L Z SBL TH NA28 {\} ‖ μωραι και πεντε φρονιμαι Σ ‖ φρονιμοι και πεντε
μωραι W ‖ φρονιμοι και αι πεντε μωραι Φ TR RP ‖ φρονιμοι και αι πενται μωραι E ‖ lac A N P 0233 0281
529
25:3 txt αι γαρ ℵ B C L Σ copsa SBL TH NA28 {\} ‖ αι ουν D itff² ‖ αι δε Z itb,f,ff¹,g¹,h,l,q vg eth Aug ‖ αιτινες E W Φ
Baseth Chrys TR RP ‖ και αι syrp,h ‖ lac A N P 0233 0281
530
25:4 txt αγγειοις ℵ B D L Z itaur,h,q,r¹ syrs,p SBL TH NA28 {\} ‖ αγγειοις αυτων C E W Σ Φ lat syrh TR RP ‖ lac A N P
0233 0281
531
25:6a txt απαντησιν αυτου A D E L W Σ Φ (obviam ei it vg Or) Bas Chrys TR RP SBL TH NA28 [αυτου] {\} ‖
υπαντησιν αυτου Z ‖ συναντησιν αυτω C ‖ απαντησιν ℵ B Cyr ‖ lac N P 0233 0281
532
25:6b txt νυμφιος ερχεται C³ E W Σ Φ latt syrp,h arm Chrys TR RP ‖ νυμφιος ℵ B C* D L Z copsa Cyr SBL TH NA28
{\} ‖ lac A N P 0233 0281. Interesting that Codex D* for the next word has εξερχεται, and then is corrected to
εξερχεσθαι. This may be an indication of how ερχεται dropped out of some text streams..
533
25:7 The torches consisted of a rag sitting in a small cavity of oil, and for proper ongoing operation, the rag had
to be trimmed occasionally, just as oil or kerosene lamps and refrigerators must have their wicks trimmed. Here,
the Greek word translated "trim," is κοσμέω - kosmew, which in this passage seems to mean not only trimming, but
generally setting in order, including checking the oil level and replenishing or topping it off. No doubt, the
torches did need more oil, since this was already the middle of the night, and it is doubtful the virgins would be
sleeping in the darkness without their torches burning.
- 103 -
Mt 25:8 αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν, Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν
σβέννυνται.
⁸And the foolish ones said to the wise ones, 'Give us some of your oil, because our torches are
going out.'
Mt 25:9 ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι, Μήποτε οὐ μὴ 534 ἀρκέσῃ ἡμῖν καὶ ὑμῖν·
πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς.
⁹But the wise ones answered saying, 'No, there may not be enough for both us and you. Go
rather535 to the vendors and buy your own.'
Mt 25:10 ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετ’ αὐτοῦ
εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα.
¹⁰And while they were gone away to buy some, the bridegroom came, and the ones who were
ready went in with him to the wedding, and then the door was locked.
Mt 25:11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι, Κύριε κύριε, ἄνοιξον ἡμῖν.
¹¹And later on, the other virgins also arrive, and they are saying, 'Sir! Sir! Open the door for
us.'
Mt 25:12 ὁ δὲ ἀποκριθεὶς εἶπεν, Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς.
¹²"But in response, he said, 'Truly I tell you, I do not know you.'
Mt 25:13 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν.
¹³You all should keep watch therefore; because you do not know the day or the hour." 536
The Parable of the Talants

Mt 25:14 Ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς
τὰ ὑπάρχοντα αὐτοῦ,
¹⁴"For it is like a man going away on a journey. He summoned his own servants, and
entrusted his possessions over to them.
Mt 25:15 καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν,
καὶ ἀπεδήμησεν. εὐθέως,
¹⁵And to one he gave five talants,537 and to another two talants, and to another, one talant,
each according to his own ability, and then he went abroad. Immediately, 538
Mt 25:16 πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν ἠργάσατο ἐν αὐτοῖς καὶ ἐκέρδησεν ἄλλα πέντε·
¹⁶the one who received the five talants went out and worked with them and gained 539 five
more.
534
25:9a txt ου μη B C D E W Σ Φ pm Chrys SBL TH NA28 {\} ‖ ουκ ℵ A L Z pm TR RP ‖ lac N P 0233 0281
535
25:9b txt μαλλον ℵ A B D E Σ lat arm Or Aug SBL TH NA28 {\} ‖ δε μαλλον C L W Z Φ itff² syrp,h TR RP ‖ lac N P
0233 0281
536
25:13 txt ωραν ³⁵ ℵ A B C* D L W Σ Φ 047 latt syrs,p,h,palmss copsa,mae¹+² arm ethPP geo Orlat Ath Chrys Hil Jer Aug
NA28 {A} ‖ ωραν εν η ο υιος του ανθρωπου ερχεται E vgmss syrpalms ethTH TR RP ‖ lac N P Z 0233 0281
537
25:15a A talant was a measurement of weight for gold, silver, or copper, from 58 to 80 pounds (26 to 36 kg.).
There came to be a coin called a talant, whose worth varied depending on the metal, time, and place used. This
silver coin here could have been worth about two thousand dollars. Yet in v. 27 the NA28 text has, referring to the
one talant, silver in the plural, τα αργυρια, which would probably be a case/box of silver coins that add up to a
talant. Otherwise the singular form could mean simply "money."
538
25:15b-25:16a txt ευθεως πορευθεις ℵ* Β itb,g¹ (arm) geo¹,B Orlat SBL TH NA28 {B} ‖ ευθεως πορευθεις δε ℵ² A C D E
F G H L M U W X Γ Δ Π Σ Φ ƒ¹³ 2 28 33 157 180 565 579 597 892 1006 1010 1071 1241 1243 1292 1342 1424 2737 Lect
itaur,d,l vg syrp,h ethpp,TH slav Bas Jer TR RP ‖ ευθεως δε πορευθεις Θ ƒ¹ 205 243 652 700 itc,f,ff¹,ff²,h,q,r¹ vgmss syrpal
copsa,mae¹ eth(ro),ms geoA ‖ lac N P Q Z 0233 0281. We must ignore for a moment the importance of where the verse
numbers are placed, since they are a later addition to the text, and not written by the author of the gospel of
Matthew. It appears that copyists other than ℵ* Β itb,g¹ punctuated the sentences to make the word ευθεως,
"immediately," go with verse 15 the master leaving, and then start a new sentence with πορευθεις the servant went
out. But this is contrary to Matthew's and NT usage. Other than here in the text, no sentence in the entire N.T.
ends with ευθεως. The word ευθεως always goes with what follows it. And what is the significance for the moral
of the parable, of the master "immediately" going away, compared to the significance of the faithful servant
"immediately" going out to work on his master's business? The UBS textual commentary says "copyists sought to
eliminate the asyndeton as well as the ambiguity of where ευθεως belongs, by inserting δε before or after
πορευθεις."
- 104 -
Mt 25:17 ὡσαύτως ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο.

¹⁷Similarly,540 the one with the two, gained541 another two.
Mt 25:18 ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ.
¹⁸But the one who had received the one talant went out and dug a hole in the ground, and he
hid his master's silver.
Mt 25:19 μετὰ δὲ πολὺν χρόνον ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει λόγον μετ’
αὐτῶν.
¹⁹And after a long time, the lord of those servants returns, and he is settling accounts with
them.
Mt 25:20 καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων,
Κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε ἄλλα πέντε τάλαντα ἐκέρδησα.
²⁰And when the one who had received the five talants came forward, he presented another five
talants, saying, 'Lord, you entrusted to me five talants. Look, I have gained another five
talants.'542
Mt 25:21 ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν
σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
²¹His543 lord said to him, 'Well done, good and faithful servant. You have been faithful over
a little; over much I will appoint you. Enter into the joy of your lord.
Mt 25:22 προσελθὼν δὲ καὶ ὁ τὰ δύο τάλαντα εἶπεν, Κύριε, δύο τάλαντά μοι παρέδωκας· ἴδε
ἄλλα δύο τάλαντα ἐκέρδησα.
²²Then also544 when the one who had received545 the two talants came forward, he said, 'Lord,
you entrusted to me two talants. Look, I have gained another two talants.' 546
Mt 25:23 ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν
σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.
²³His lord said to him, 'Well done, good and faithful servant. You have been faithful over a
little; over much I will appoint you. Enter into the joy of your lord.'
Mt 25:24 προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν, Κύριε, ἔγνων σε ὅτι σκληρὸς εἶ
ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας·
²⁴But then when the one who had received the one talant came forward, he said, 'Lord, I knew
you, that you are a hard man, who reaps where he has not sown, and gathers what he has not
winnowed.
539
25:16 txt εκερδησεν αλλα πεντε B L lat syrp copsa SBL TH NA28 {\} ‖ εκερδησεν αλλα πεντε ταλαντα ℵ² A* C D Σ ‖
εποιησεν αλλα πεντε ταλαντα ℵ* E W Φ itq syrh TR RP ‖ lac N P Z 0233 0281. Regarding the reading of Codex A,
Tischendorf and Swanson have a different opinion from the NA28. You can view the mansucript online at this link:
https://manuscripts.csntm.org/manuscript/Group/GA_02 and then find image 005a, which is the first page of the
manuscript that has Bible text. The variant word being discussed is on line 33 of the first column, in the middle of
the line. The NA28 says Ac reads εποιησεν, but I personally do not see ΟΙ anywhere. To me it looks like
ƐKƐΡΔΗCƐΝ was originally there, and someone rubbed out the KƐΡΔ and replaced that with Π but did not rub out
the low part of the stem / tail of the ρ. The result looks like ƐΠƐΡΔΗCƐΝ. Perhaps he meant to write εποιησεν
but forgot to finish.
540
25:17a txt ο ℵ* C* L itaur,b vgst,ww copsamss SBL NA28 {\} ‖ και ο ℵ² B D E W Σ it vgcl syrs,p copsamss,mae TR RP TH ‖
ο και C³ ‖ δε και ο A Φ ith,r¹ syrh ‖ lac N P Z 0233 0281
541
25:17b txt εκερδησεν ℵ B C* L lat syrs,p copsa,mae SBL TH NA28 {\} ‖ εκερδησεν και αυτος A C³ E W Σ Φ ith syrh
TR RP ‖ και αυτος εκερδησεν D ‖ lac N P Z 0233 0281
542
25:20 txt εκερδησα ³⁵ ℵ B L itff¹,g¹,r¹ copsa,mae SBL TH NA28 {\} ‖ επεκερδησα D lat ‖ εκερδησα εν αυτοις E ‖
εκερδησα επ αυτοις A C W Σ Φ 0233 syrp,h TR RP ‖ lac N P Z 0281
543
25:21 txt εφη ³⁵ ℵ B C D E L Σ pm lat syrp copsa,mae SBL TH NA28 {\} ‖ εφη δε A W Φ 0233 pm syrh TR RP ‖ lac N P
Z 0281
544
25:22a txt προσελθων δε και ℵ² A C D E L W Σ Φ 0233 lat syrh copmae TR RP SBL TH NA28 [δε] {\} ‖ προσελθων
και ³⁵ ℵ* B copsa ‖ lac N P Z 0281
545
25:22b txt ταλαντα ³⁵ A B C L W Σ 0233* syrp,h copsamss SBL TH NA28 {\} ‖ ταλαντα λαβων ℵ D E 0233c latt
copsamss TR RP ‖ ταλαντα ειληφως Φ 157 ‖ lac N P Z 0281. The verb was not necessary, as the reader can imply and
supply it from the previous example.
546
25:22c txt εκερδησα ³⁵ ℵ B L lat cop SBL TH NA28 {\} ‖ επεκερδησα D itf vgmss ‖ εκερδησα επ αυτοις A C E W Σ Φ
0233 syrp,h TR RP ‖ lac N P Z 0281
- 105 -
Mt 25:25 καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε ἔχεις τὸ σόν.
²⁵And because I was afraid, I went out and hid your talant in the ground. See here, you still
have what is yours.'
Mt 25:26 ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ, Πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω
ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα;
²⁶But in response, his master said to him, 'You wicked and idle servant! You knew that I reap
where I have not sown and gather what I have not winnowed?
Mt 25:27 ἔδει σε οὖν βαλεῖν τὰ ἀργύριά μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ
ἐμὸν σὺν τόκῳ.
²⁷Then you should have deposited my silver547 with the bankers,548 and when I returned I
would recover what is mine with interest.
Mt 25:28 ἄρατε οὖν ἀπ’ αὐτοῦ τὸ τάλαντον καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα·
²⁸Now then, take the talant away from him, and give it to the one who has the ten talants.
Mt 25:29 τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ549 μὴ ἔχοντος καὶ ὃ ἔχει
ἀρθήσεται ἀπ’ αὐτοῦ.
²⁹For to everyone who has, more will be given, and he will have himself an abundance. But
the person who does not have, even such that he has will be taken away from him.
Mt 25:30 καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς
καὶ ὁ βρυγμὸς τῶν ὀδόντων.
³⁰And as for that worthless servant, cast him into the outer darkness. There, there will be
weeping and gnashing of teeth."
The Sheep and the Goats

Mt 25:31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ’
αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ·
³¹"And when the Son of Man returns in his glory, and all the angels 550 with him, then he will
sit on his glorious throne,
Mt 25:32 καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ’
ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων,
³²and all the nations will be brought together before him, and he will separate them one from
the other, just as a shepherd separates the sheep from the goats,
Mt 25:33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων.
³³and he will put the sheep on his right and the goats on his left.
Mt 25:34 τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου,
κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου·
³⁴Then, the king will say to the ones on his right, 'Come, you blessed by my Father, receive as
your inheritance the kingdom that has been prepared for you since the foundation of the world.
Mt 25:35 ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ
συνηγάγετέ με,
³⁵For I was hungry, and you gave me something to eat. I was thirsty, and you gave me a
drink. I was traveling through, and you invited me in.
547
25:27a txt τα αργυρια ℵ* B W copsamss SBL TH NA28 {\} ‖ το αργυριον ℵ² A C D E L Σ Φ 0233 syrh copsamss,mae Cl
TR RP ‖ lac N P Z 0281. The singular form of silver would probably mean money in general, and the plural form
could too, but also could mean silver coins, and in this context ones that add up to one talant in weight.
548
25:27b The word for bankers is interesting, in that it is a form of the word for table. In the Parable of the Ten
Minas in Luke 19:23, the words are "Why did you not put my money on the table?" That is, the table of the money
changers, or the counter of the bankers.
549
25:29 txt του δε ℵ B D L SBL TH NA28 {\} ‖ απο δε του A C E W Σ Φ 0233 Chrys TR RP ‖ lac N P Z 0281
550
25:31 txt αγγελοι ℵ B D L 0233 lat copsa,mae¹ arm geo Or Eus Cyr SBL TH NA28 {\} ‖ αγιοι αγγελοι A E W Σ Φ itf
syrp,h TR RP ‖ lac C N P Z 0281 syrc,s copmae²
- 106 -
Mt 25:36 γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ
ἤλθατε πρός με.
³⁶Naked, and you put clothes on me. Sick, and you came to look over me. I was in prison,
and you came to visit with me.'
Mt 25:37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες, Κύριε, πότε σε εἴδομεν πεινῶντα καὶ
ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν;
³⁷Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed
you, or thirsty and give you a drink?
Mt 25:38 πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν;
³⁸And when did we see you a traveler and invite you in, or naked and put clothes on you?
Mt 25:39 πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε;
³⁹And when did we see you sick or in prison and come to visit with you?'
Mt 25:40 καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, Ἀμὴν λέγω ὑμῖν, ἐφ’ ὅσον ἐποιήσατε ἑνὶ
τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.
⁴⁰"And in answer, the king will say, 'Truly I say to you, as many times as 551 you have done
those things to the least of these of my brethren, you have done them to me.'
Mt 25:41 Τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, Πορεύεσθε ἀπ’ ἐμοῦ οἱ552 κατηραμένοι εἰς τὸ πῦρ τὸ
αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ·
"⁴¹Then, he will say also to the ones on his left, 'Depart from me, accursed ones, into the
everlasting fire prepared for the devil and his angels.
Mt 25:42 ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν,553 ἐδίψησα καὶ οὐκ ἐποτίσατέ με,
⁴²For I was hungry, and you did not give me anything to eat. I was thirsty, and you did not
give me a drink.
Mt 25:43 ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν
φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με.
⁴³I was traveling through, and you did not invite me in. Naked, and you did not put clothes
on me. Sick, or in prison, and you did not come and look over me.'
Mt 25:44 τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες, Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα
ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι;
"⁴⁴Then those also will answer,554 saying, 'Lord, when did we see you hungry or thirsty or
traveling through or naked or sick or in prison and not minister to you?'
Mt 25:45 τότε ἀποκριθήσεται αὐτοῖς λέγων, Ἀμὴν λέγω ὑμῖν, ἐφ’ ὅσον οὐκ ἐποιήσατε ἑνὶ
τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε.
"⁴⁵Then he will answer them saying, 'Truly I say to you, as many times as you did not do those
things to one of the least of these, you did not do them to me.'
Mt 25:46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
⁴⁶And those he will send off into everlasting punishment, but the righteous into everlasting
life."
551
25:40 The Greek formula here, ἐφ’ ὅσον ἐποιήσατε is rather hard to render. The most common lexical glosses of
the words are as follows: epi = (upon); hosos = (as much or as often); and epoieesate = (you have done). Bauer says
that the preposition epi is sometimes used with indications of number and measure, and as an example, "epi tris"
means "three times." So here, the formula could be rendered, "as many times as you have done it to these...you
have done it to me,..." Bauer says that here specifically, the formula epi hosos means to the degree that, in so far as.
The only other time that this is used in the New Testament is in Romans 11:13. I notice that the rendering
"Whatever you have done to these...you have done to me" is popular lately. The traditional rendering "Inasmuch
as you have done it to them..." could imply a causative agency- because you have done it to them, you have done it
to me.
552
25:41 txt οι κατηραμενοι A D E W Σ Φ 067vid TR RP SBL NA28 [οι] {\} ‖ κατηραμενοι ℵ B L 0281 TH ‖ lac C N P Z
0233
553
25:42 txt φαγειν ℵ A B² D E W Σ Φ TR RP TH SBL NA28 {\} ‖ φαγειν και ⁴⁵vid B* L ‖ lac C N P Z 0233 0281
554
25:44 txt αποκριθησονται και αυτοι ⁴⁵vid ℵ² A B D E L W Σ Φ syrp,h copsa arm HF BG RP TH SBL NA28 {\} ‖
αποκριθησονται αυτω οι ℵ* ‖ αποκριθησονται αυτω ℵ¹a ‖ αποκριθησονται αυτοι ℵ¹b ‖ αποκριθησονται αυτω και
αυτοι itf,ff²,h vgmss ΑΝ TR ‖ lac C N P Z 0233 0281
- 107 -
Chapter 26
The Plot Against Jesus
Mt 26:1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς
αὐτοῦ,
¹And it came about that when Jesus had finished all these discourses, he said to his disciples,
Mt 26:2 Οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς
τὸ σταυρωθῆναι.
²"As you know, two days from now the Passover takes place, and the Son of Man will be
handed over to be crucified."
Mt 26:3 Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ
ἀρχιερέως τοῦ λεγομένου Καϊάφα,
³Then the chief priests gathered together, along with the elders of the people, 555 in the
courtyard of the high priest, whose name was Kaiapha;
Mt 26:4 καὶ συνεβουλεύσαντο ἵνα τὸν Ἰησοῦν δόλῳ κρατήσωσιν καὶ ἀποκτείνωσιν·
⁴and they came to the decision that they would capture Jesus by trickery and kill him.
Mt 26:5 ἔλεγον δέ, Μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.
⁵"But," they were saying, "not in the festival, or there might be an uproar among the people."
Jesus Anointed at Bethany

Mt 26:6 Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ,
⁶Now once when Jesus was in Bethany, in the house of Simon the leper,
Mt 26:7 προσῆλθεν αὐτῷ γυνὴ ἔχουσα ἀλάβαστρον μύρου βαρυτίμου καὶ κατέχεεν ἐπὶ τῆς
κεφαλῆς αὐτοῦ ἀνακειμένου.
⁷a woman came to him holding an alabaster bottle of very expensive myrrh, and she poured it
on his head as he was reclining.
Mt 26:8 ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν λέγοντες, Εἰς τί ἡ ἀπώλεια αὕτη;
⁸And when the disciples556 saw this they were indignant, saying, "This is such waste, for
what?
Mt 26:9 ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς.557
⁹Because this558 could have been sold for a lot of money, to be given to the poor."
Mt 26:10 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν
ἠργάσατο εἰς ἐμέ·
¹⁰But aware of this, Jesus said to them, "Why are you causing trouble for this woman? For she
has performed a good work in me.
Mt 26:11 πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε·
¹¹For the poor you always have with you, but me you do not always have.
Mt 26:12 βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με
ἐποίησεν.
¹²For she did the pouring of this myrrh on my body to prepare me for burial.
555
26:3 txt και οι πρεσβυτεροι ⁴⁵ ℵ A B D L 0293 ita,aur,b,d,ff¹,g¹,l vg syrs copsa,mae¹+² SBL TH NA28 {\} ‖ και οι
γραμματεις και οι πρεσβυτεροι E Σ Φ itf,ff²,h,q,r¹ syrp,h TR RP ‖ και οι φαρισαιοι και οι πρεσβυτεροι W ‖ lac C N P Z
0233 0281
556
26:8 txt ηγανακτησαν ⁴⁵vid ⁶⁴vid ℵ B D L 0293 lat cop arm SBL TH NA28 {\} ‖ αυτου ηγανακτησαν A E W Σ Φ
itf,q syr copsams Chrys TR RP ‖ lac C N P Z 0233 0281
557
26:9a txt πτωχοις ⁴⁵ ℵ B L 0293 pm TR HF RP SBL TH NA28 {\} ‖ τοις πτωχοις A D E W Σ Φ pm AN [τοις] BG ‖ lac C
N P Z 0233 0281
558
26:9b txt τουτο ℵ A B D L W Σ Φ 0293 pm lat syr copsa,mae¹+² Bas SBL TH NA28 {\} ‖ τουτο το μυρον E pm itq TR RP ‖
lac C N P Z 0233 0281
- 108 -
Mt 26:13 ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ,
λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς.
¹³Truly I tell you, wherever in the whole world this good news is preached, what this woman
has done will also be spoken, in honorable remembrance of her."
Mt 26:14 Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς
¹⁴At that time one of the twelve went to the high priests, the one called Judas of Kerioth,
Mt 26:15 εἶπεν, Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ
τριάκοντα ἀργύρια.
¹⁵and he said, “What will you give me to betray him to you?" And they placed out for him
thirty pieces of silver.559
Mt 26:16 καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ.
¹⁶And from then on, he was looking for a suitable time to betray him.
The Passover Supper

Mt 26:17 Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες,560 Ποῦ θέλεις
ἑτοιμάσωμέν561 σοι φαγεῖν τὸ πάσχα;
¹⁷And on the first day of Unleavened Bread, the disciples came to Jesus, saying, "Where do you
want us to get the Passover meal ready for you to eat?"
Mt 26:18 ὁ δὲ εἶπεν, Ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα καὶ εἴπατε αὐτῷ, Ὁ διδάσκαλος
λέγει, Ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθητῶν μου.
¹⁸And he said, "Go into the city to a certain person and say to him, 'The Teacher says, "My time
is near. I am doing Passover with you, along with my disciples."'"
Mt 26:19 καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, καὶ ἡτοίμασαν τὸ πάσχα.
¹⁹And those disciples did as Jesus told them, and prepared the Passover.
Mt 26:20 Ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα.562
²⁰And as evening was coming on, he was reclining with the Twelve.
Mt 26:21 καὶ ἐσθιόντων αὐτῶν εἶπεν, Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
²¹And while he was eating with them he said, "Truly I say to you, one of you will betray me."
Mt 26:22 καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος, Μήτι ἐγώ εἰμι, κύριε;
²²And deeply saddened, they began every single one to say to him, 563 "It's not me, is it, Lord?"
Mt 26:23 ὁ δὲ ἀποκριθεὶς εἶπεν, Ὁ ἐμβάψας μετ’ ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ οὗτός με
παραδώσει.
²³And in answer he said, "The one who dips his hand with mine in the bowl, he is the one who
will betray me.
559
26:15 Bauer says under ἀργύριον 2.(c) that this means 30 silver coins called shekels, each worth about 4
drachmas.
560
26:17a txt τω ιησου λεγοντες ℵ B D L Φ 0281 lat syrh copsa SBL TH NA28 {\} ‖ τω ιησου λεγοντες αυτω A E itf,q
syrp TR RP ‖ λεγοντες τω ιησου W Σ ‖ lac C N P Z 0233
561
26:17b txt ετοιμασωμεν ℵ A B E W Σ Φ 0281 TR AN SBL TH NA28 {\} ‖ ετοιμασομεν D HF BG RP ‖ lac C N P Z 0233
562
26:20 txt μετα των δωδεκα ³⁷vid ⁴⁵vid B D E pm itd (syrs) copsamss geo² Eus Chrys½ TR RP TH NA28 {C} ‖ μετα των
δωδεκα μαθητων ℵ A L W Σ Φ pm ita,f,ff¹,g¹,q,r¹ syrh,pal copsamss,mae arm geo¹ Bas Chrys½ SBL ‖ μετα των δωδεκα
μαθητων αυτου 064 0281 ita,aur,b,ff²,h vgcl syrp ‖ μετα των μαθητων itl ‖ lac C N P Z 0233
563
26:22 txt
λεγειν αυτω εις εκαστος ℵ B L Z 0281 33 1071 copsa SBL TH NA28 {\}
λεγειν αυτω εκαστος αυτων A E K U W Δ Π Σ Φ 064 ƒ¹ 2 28 565 579 syrh TR RP
λεγειν αυτω εις εκαστος αυτων M 157 syrp,hmg
λεγειν εις εκαστος αυτων ⁴⁵vid D Θ ƒ¹³ syrs
____________ εις εκαστος C
λεγειν εκαστος αυτων ³⁷vid 700 Eus
εις εκαστος λεγειν αυτων ⁶⁴vid 346
λεγειν 1424
lac N P Q 0233
- 109 -
Mt 26:24 ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ
ἐκείνῳ δι’ οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος
ἐκεῖνος.
²⁴The Son of Man is going just indeed like it is written about him, but nevertheless woe to that
man through whom the Son of Man is being betrayed. It would have been better for that man if
he had not been born."
Mt 26:25 ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν, Μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῷ, Σὺ
εἶπας.
²⁵And in response, Judas, the one betraying him, said, "It's not me, is it Rabbi?" He says to
him, "You said it."
Mt 26:26 Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον564 καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς
μαθηταῖς εἶπεν,565 Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου.
²⁶And as they ate, Jesus took bread, and when he had given thanks, 566 he broke it, and gave
it567 to the disciples, and said, "Take and eat. This is my body."
Mt 26:27 καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, Πίετε ἐξ αὐτοῦ πάντες,
²⁷And when he had taken the cup and given thanks, he gave it to them, saying,568 "Drink from
it everyone.
Mt 26:28 τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν
ἁμαρτιῶν.
²⁸For this is my blood of the covenant, 569 being shed on behalf of many for the forgiveness of
sins.570
Mt 26:29 λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπ’ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς
ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ’ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.
²⁹And I say to you, I will certainly not drink from this fruit of the vine from now on, until that
day when I drink it with you new in the kingdom of my Father."
Mt 26:30 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.
³⁰And when they had sung a hymn, they went out toward the Mount of Olives.
564
26:26a txt τον αρτον αρτον ³⁷vid ⁴⁵ ℵ B C D L Ζ 0281vid cop SBL TH NA28 {\} ‖ A E W Σ Φ 0160vid TR RP ‖ lac N
P 0233
565
26:26b txt ειπεν ³⁷ ⁴⁵ ℵ B D L Ζ 0160 0281 SBL TH NA28 {\} ‖ και ειπεν A C E W Σ Φ TR RP ‖ lac N P 0233
566
26:26c txt ευλογησας ³⁷vid ⁴⁵ ℵ B C D L Ζ Φ 0160 0281 pm syrs,p,hmg cop (Or) TR BG SBL TH NA28 {\} ‖
ευχαριστησας A E W Σ pm syrh AN HF RP ‖ lac N P 0233. The verb εὐχαριστέω (eucharistew) means to give thanks,
whereas the verb εὐλογέω (eulogew) usually means to "bless" or to "praise." The apostle Paul later taught that the
act of giving thanks for food blesses it (1 Tim 4:3-5; Rom 14:6). But here, the Greek text with εὐλογέω does not say
that Jesus blessed the bread. It says simply that he blessed. I would take it to mean he blessed God, praised God
for providing the bread; thus, ultimately, the NA28 reading with εὐλογέω still means giving thanks to God for the
bread. In the next verse, v. 27, all text editions have the verb εὐχαριστέω when it comes to giving thanks for the
cup of wine. I do not think there is meant a distinction between blessing bread but giving thanks for wine. In
both verses the verb is directed toward God the Father in praise and thanks to him.
567
26:26d txt δους ³⁷ ⁴⁵vid ℵ¹ B D L Ζ 0160 0281 SBL TH NA28 {\} ‖ εδιδου ℵ* A C E W Σ Φ TR RP ‖ lac N P 0233
568
26:27 Because of the way there are two aorist participles in a row at the beginning of this verse, there is
ambiguity as to how to interpret the "kai" (and) between the two participles. The "kai" could be just a coupler
stringing the verbs together in sequence, as follows: "And when he had taken the cup and given thanks, he gave it to
them, saying,..." Or, the "kai" could mean "also," as meaning to point out that he gave a little ceremony twice–
both when he distributed the bread, and now the wine as well, as follows: "And when he had taken the cup he also
gave thanks, and gave it to them, saying..." Luke seems to have something similar to the second interpretation,
because in Luke 22:20, he says, "And the cup after the meal in the same way, saying,..."
569
26:28 txt διαθηκης ³⁷ ⁴⁵vid ℵ B L Z 0298vid copmae geo¹ Irarm Cyr Cypr SBL TH NA28 {B} ‖ καινης διαθηκης A C D
E W Σ Φ latt syr copsa arm eth geo² Irlat Orlat Chryslem Theoph-Alex Theod Jer Aug TR RP ‖ lac N P 0233 0281 syrc
copmae². The Textus Receptus reading is probably a harmonization to Luke 22:20, as there is no apparent reason
why καινης,“new,” might have been deleted, either accidentally or deliberately.
570
26:28 Isaiah 53:11
- 110 -
Mt 26:31 Τότε λέγει αὐτοῖς ὁ Ἰησοῦς, Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ
ταύτῃ, γέγραπται γάρ, Πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται 571 τὰ πρόβατα τῆς
ποίμνης·
³¹Then Jesus is saying to them, "You will all be scandalized because of me this very night, for it
is written: " 'I will strike down the shepherd, and the sheep of the flock will be scattered.'572
Mt 26:32 μετὰ δὲ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν.
³²But after I am resurrected, I will go ahead of you into Galilee."
Mt 26:33 ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ, Εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ
οὐδέποτε σκανδαλισθήσομαι.
³³But in response Peter said to him, "Though everyone 573 else will be scandalized because of
you, I will never574 be scandalized."
Mt 26:34 ἔφη αὐτῷ ὁ Ἰησοῦς, Ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα φωνῆσαι τρὶς
ἀπαρνήσῃ με.
³⁴Jesus said to him, "Truly I tell you, This very night before the rooster crows, you will disown
me three times."
Mt 26:35 λέγει αὐτῷ ὁ Πέτρος, Κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι. ὁμοίως
καὶ πάντες οἱ μαθηταὶ εἶπαν.
³⁵Peter says to him, "Even if I have to die with you, I will never disown you." And 575 all the
other disciples said the same.
Gethsemane
Mt 26:36 Τότε ἔρχεται μετ’ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανί, καὶ λέγει τοῖς
μαθηταῖς, Καθίσατε αὐτοῦ, ἕως οὗ576 ἀπελθὼν ἐκεῖ προσεύξωμαι.
³⁶Then Jesus goes with them to a park named Gethsemane, and he says to the disciples, "Sit
here during such time I am gone over there to pray."
Mt 26:37 καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ
ἀδημονεῖν.
³⁷And he took Peter along, and the two sons of Zebedee, and he began to be sorrowful and
deeply depressed.
Mt 26:38 τότε λέγει αὐτοῖς, Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ
γρηγορεῖτε μετ’ ἐμοῦ.
³⁸Then he577 says to them, "My soul is too sad, to the point of death. 578 Remain here and stay
awake with me."
571
26:31a txt διασκορπισθησονται ⁵³ ℵ A B C G H L M S Σ 067 0281 ƒ¹³ 33 157 700 892 1071 1241 pm Orpt SBL TH ΝΑ28
{\} ‖ διασκορπισθησεται ³⁷ ⁴⁵ D E F K U V W Γ Δ Θ Π Φ ƒ¹ 2 28 565 579 1424 pm Eus Chrys Orpt TR RP ‖ lac ⁶⁴ N P Q
Ζ 0233 346. For a full discussion of this variant and neuter plurals taking a singular verb, see the endnote entitled
Neuter Plural Subjects.
572
26:31b Zechariah 13:7
573
26:33a txt ει παντες ³⁷ ⁵³ A B C D E L Σ Φ 0281 ita,b,ff²,q copsa Orpt AN HF RP SBL TH NA28 {\} ‖ ει και παντες ℵ²
W 0233 itf,ff¹,g¹,h vg syrp,h arm eth Orpt Bas Chrys TR BG ‖ παντες ℵ* ‖ lac ⁴⁵ ⁶⁴ N P Z
574
26:33b txt ουδεποτε ³⁷ ⁵³ ℵ A B C* D L W Σ Φ 0233 0281 pm lat syrp,h Or TR BG SBL TH NA28 {\} ‖ δε ουδεποτε C³
E pm ith copsamss,mae AN HF RP ‖ lac ⁴⁵ ⁶⁴ N P Ζ
575
26:35 txt και ℵ B C D L 067vid 0281 lat syr copmae TR SBL TH NA28 {\} ‖ δε (Φ end folio) copsamss ‖ δε και A E W Σ
0160vid 0233 itq copsamss RP ‖ lac ⁵³ ⁶⁴ N P Ζ
576
26:36 txt εως ου B E Φ 067 TR RP SBL TH NA28 [ου] {\} ‖ εως ℵ C Σ 0281 Chryscom ‖ εως αν D L W 0233 Chrystxt ‖
εως ου αν ⁵³vid A ‖ lac ³⁷ ⁴⁵ ⁶⁴ N P Ζ
577
26:38 txt αυτοις ³⁷ ⁴⁵ ⁵³ ℵ A B C* D L W Σ Φ 0233 itb,ff¹,ff²,g¹,l,q vg syrp copsa arm Chrys TR SBL TH NA28 {\} ‖
αυτοις ο ιησους C³ E ita,f,h syrh RP ‖ lac N P Ζ 0281
578
26:38 ἕως θανάτου; heōs indicating the upper limit of possibility. In other words, he could not be more sad,
because if he was any sadder, he would die.
- 111 -
Mt 26:39 καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων, Πάτερ
μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ’ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ’ ὡς
σύ.
³⁹And then after he had moved forward579 a little, he fell on his face, praying and saying, "My
Father, if it is possible, remove this cup from me. Nevertheless, not as I will, but as you will."
Mt 26:40 καὶ ἔρχεται πρὸς τοὺς μαθητὰς καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ,
Οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ’ ἐμοῦ;
⁴⁰And he returns to the disciples, and finds them sleeping. And he says to Peter, "This is how
you guys are,580 lacking the self-control to stay awake with me one hour?
Mt 26:41 γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον
ἡ δὲ σὰρξ ἀσθενής.
⁴¹Stay awake and pray, that581 you not go into temptation. The spirit indeed is willing, but
the flesh is weak."
Mt 26:42 πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων, Πάτερ μου, εἰ οὐ δύναται τοῦτο
παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.
⁴²Again for the second time he went away and was praying, saying, "My Father, if it is not
possible for this to go away582 unless I drink it, may your will be done."
Mt 26:43 καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ
βεβαρημένοι.
⁴³And when he returned, he again found them sleeping,583 because their eyelids were weighed
down heavily.
Mt 26:44 καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν.
⁴⁴And again he left them and went away, praying for the third time, saying the same thing
again.584
Mt 26:45 τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς, Καθεύδετε τὸ 585 λοιπὸν καὶ
ἀναπαύεσθε; ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν.
⁴⁵Then at that time he comes to the disciples586 and says to them, "Still sleeping away and
resting? Behold, the hour has drawn near, and the Son of Man is being betrayed into the hands
of sinners.
Mt 26:46 ἐγείρεσθε, ἄγωμεν· ἰδοὺ ἤγγικεν ὁ παραδιδούς με.
⁴⁶Get up, let's go. Look, the one betraying me is approaching."
579
26:39 txt προελθων ³⁷ B Φ 0233 lat cop TR AN BG SBL NA28 {\} ‖ προσελθων ⁵³ ℵ A C D E L W Σ 067 syrh HF
RP TH ‖ lac ⁴⁵ N P Ζ 0281
580
26:40 There is no Greek word corresponding to the word "guys," but I added it to show that the words here are
plural inflection, and that Jesus is addressing not just Peter but all three of them.
581
26:41 The Greek is ambiguous as to whether it means that the activity of praying would prevent them from
going into temptation, or that their prayer request should be that they not go into temptation. Both could in fact
be true simultaneously.
582
26:42 txt
τουτο παρελθειν ³⁷ ℵ B L itb vgms Or SBL TH NA28 {\}
τουτο παρελθειν απ εμου A W 067 itff²,q
το ποτηριον τουτο παρελθειν D itg¹,l
τουτο το ποτηριον παρελθειν lat copmae¹
τουτο το ποτηριον παρελθειν απ εμου E Σ Φ itf vgmss copmae² TR RP
το ποτηριον τουτο παρελθειν απ εμου 0233
παρελθατω απ εμου το ποτηριον τουτο C
lac N P Ζ 0281
583
26:43 txt παλιν ευρεν αυτους ³⁷vid ℵ B C D L Σ 067 SBL TH NA28 {\} ‖ ευρεν αυτους παλιν A W Φ 0233f syrh ‖
ευρισκει αυτους παλιν E TR RP ‖ lac N P Ζ 0281
584
26:44 txt ειπων παλιν ³⁷ ℵ B L ita (syrs) SBL NA28 {\} ‖ ειπων A C D E W Σ Φ 067 0233 lat syrp,h copsa,mae TR RP
TH ‖ lac N P Ζ 0281
585
26:45a txt το λοιπον ³⁷ ℵ A D E Σ Φ TR RP SBL TH NA28 [το] {\} ‖ λοιπον B C L W ‖ lac N P Ζ 0233 0281
586
26:45b txt μαθητας ³⁷ ℵ A B C L Σ Φ 0233 itq copsa syrh arm SBL TH NA28 {\} ‖ μαθητας αυτου D E W lat syrs,p Or
TR RP ‖ lac N P Ζ 0281
- 112 -
Jesus Arrested
Mt 26:47 Καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετ’ αὐτοῦ ὄχλος
πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ.
⁴⁷And while he was still speaking, behold, Judas, one of the Twelve, arrived, and with him a
large crowd of people with swords and clubs, from the chief priests and elders of the people.
Mt 26:48 ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων, Ὃν ἂν φιλήσω αὐτός ἐστιν·
κρατήσατε αὐτόν.
⁴⁸And the one betraying him had given them a signal, as follows: "Whomever I kiss is the one.
Him you seize."
Mt 26:49 καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν, Χαῖρε, ῥαββί· καὶ κατεφίλησεν αὐτόν.
⁴⁹And he came straight up to Jesus and said, "Good morning, Rabbi." 587 Then he kissed him.
Mt 26:50 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Ἑταῖρε, ἐφ’ ὃ588 πάρει. τότε προσελθόντες ἐπέβαλον τὰς
χεῖρας ἐπὶ τὸν Ἰησοῦν καὶ ἐκράτησαν αὐτόν.
⁵⁰And Jesus said to him, "Friend, why are you here?" Then at that time they came up and laid
their hands on Jesus, and arrested him.
Mt 26:51 καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ καὶ
πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον.
⁵¹And behold, one of those in the company of Jesus raised his hand and drew his sword, and
he struck the servant of the high priest and cut off his ear.
Mt 26:52 τότε λέγει αὐτῷ ὁ Ἰησοῦς, Ἀπόστρεψον τὴν μάχαιράν σου εἰς τὸν τόπον αὐτῆς, πάντες
γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται.589
⁵²Jesus then says to him, "Return your sword to its place. For all who take up the sword will
perish by the sword.
Mt 26:53 ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω
δώδεκα λεγιῶνας ἀγγέλων;
⁵³Or do you think I am not able to call590 on my Father, and he make available to me right now
more than twelve legions591 of angels?
Mt 26:54 πῶς οὖν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι;
⁵⁴But then how would the scriptures be fulfilled which indicate that all this needs to happen?"
587
26:49 The Greek word used as greeting here means literally something like "Joy" or "Rejoice." But insert any
cheerful greeting here used in your culture or language.
588
26:50 txt εφ ο ³⁷ ℵ A B C D E L W Σ Φ Epiph SBL TH NA28 {\} ‖ εφ ω Eus Chrys TR RP ‖ lac N P Ζ 0233 0281
589
26:52 txt μαχαιρη απολουνται ³⁷ ℵ A B* C L Σ 0281 SBL TH NA28 {\} ‖ μαχαιρα απολουνται B² D E Φ TR ‖ μαχαιρα
αποθανουνται W RP ‖ lac N P Ζ 0233
590
26:53a txt παρακαλεσαι ℵ B L 0281 itff¹,g¹ vg syrp copsa arm Cyr Chrys Jer SBL TH NA28 {\} ‖ αρτι παρακαλεσαι A C
D E W Σ Φ ita,b,ff²,h,q syrh Or TR RP ‖ lac ³⁷ N P Ζ 0233. See next note for other location of αρτι.
591
26:53b txt
αρτι πλειω δωδεκα λεγιωνας B* SBL NA28 {\}
αρτι πλειω δωδεκα λεγεωνας B²
αρτι πλ__lac δωδεκα λεγεωνας 0281
αρτι πλειους δωδεκα λεγιωνας TH
αρτι πλειους δωδεκα λεγαιωνων ℵ²
αρτι πλειους δωδεκα λεγιωνων ℵ¹
ωδε αρτι πλειω δωδεκα λεγιωνων ℵ*
αρτι πλειους δωδεκα λεγιωνων L
πλειω δωδεκα λεγειονας D²
πλειω δωδεκα λεγειων η ς D*
πλειους η δωδεκα λεγεονων A
πλειους η δωδεκα λεγεωνων C Σ Φ
πλιους η δωδεκα λεγεωνας W
πλειους η δωδεκα λεγεωνας E TR RP
lac ³⁷ N P Ζ 0233
- 113 -
Mt 26:55 Ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις, Ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν
καὶ ξύλων συλλαβεῖν με; καθ’ ἡμέραν ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων καὶ οὐκ ἐκρατήσατέ με.
⁵⁵At that time, Jesus said to the crowd, "As though after a bandit you have come out with
swords and clubs to capture me? Every day I was sitting 592 in the temple teaching and you
didn't arrest me.
Mt 26:56 τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. Τότε οἱ μαθηταὶ
πάντες ἀφέντες αὐτὸν ἔφυγον.
⁵⁶But, this has all come about so the writings of the prophets would be fulfilled." Then the
disciples all abandoned him and fled.
Before the Sanhedrin

Mt 26:57 Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ
γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν.
⁵⁷And the ones arresting Jesus led him away to Kaiapha the high priest, where the Torah
scholars and the elders had gathered.
Mt 26:58 ὁ δὲ Πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ
εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος.
⁵⁸Now Peter had been following him from a distance, up to the courtyard of the high priest,
and once he got inside, he was sitting with the servants, to see the outcome.
Mt 26:59 οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως
αὐτὸν θανατώσωσιν,
⁵⁹And the high priest593 and the entire Sanhedrin were looking for false testimony against
Jesus by which they could put him to death,
Mt 26:60 καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο
⁶⁰and they had not found it from the many false witnesses who had come forward.594 But
then later, two came forward595
Mt 26:61 εἶπαν, Οὗτος ἔφη, Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν
οἰκοδομῆσαι.
⁶¹and said, "This man said, 'I am able to destroy the temple of God, and in three days to build it
again.'"
592
26:55 txt εν τω ιερω εκαθεζομην διδασκων ℵ B L 0281 syrs copsa Cyr SBL TH NA28 {\} ‖ εκαθεζομην προς υμας
διδασκων εν τω ιερω A syrh eth ‖ προς υμας εκαθεζομην εν τω ιερω διδασκων C ita,b,ff²,h,q Eus ‖ προς υμας
εκαθεζομην διδασκων εν τω ιερω E W Σ Φ itf,ff¹,g¹ vg syrp (copmae) TR RP ‖ προς υμας εκαθημην εν τω ιερω διδασκων
D ‖ lac ³⁷ N P Ζ 0233
593
26:59 txt αρχιερεις και ℵ B D L lat (syrs) copsa,mae¹+² Or SBL TH NA28 {\} ‖ αρχιερεις και οι πρεσβυτεροι και A C E N
W Σ Φ 0233 itf,q syrp,h,pal TR RP ‖ lac P Ζ 0281
594
26:60a txt
πολλων προσελθοντων ψευδομαρτυρων ℵ B L 0233 lat cop SBL TH NA28 {\}
πολλων ψευδομαρτυρων προσελθοντων C* N* Σ* (Σ* προσελθον των)
και πολλων προσελθοντων ψευδομαρτυρων syrp
πολλων δε ψευδομαρτυρων προσελθον των Σc
και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον E W it syrh TR RP
και πολλων προσελθοντων ψευδομαρτυρων ουχ ευρον A
πολλων και ψευδομαρτυρων προσελθοντων ουχ ευρον Φ
πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον C² Nc [Nc ηυρον]
το εξης και πολλοι προσηλθον ψευδομαρτυρες και ουκ ευρον το εξης D
lac P Ζ 0281
595
26:61b txt
υστερον δε προσελθοντες δυο ℵ B L syrp cop SBL TH NA28 {\}
υστερον δε προσελθοντες δυο ψευδομαρτυρες Ac C E Φ 0233 latt syrh TR RP
υστερον δε προσελθοντες δυο τινες ψευδομαρτυρες N W Σ
υστερον δε προσελθοντες δυο [μαρτυρες] A*vid
υστερον δε ηλθον δυο ψευδομαρτυρες και D
lac P Ζ 0281
- 114 -
Mt 26:62 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ, Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν;
⁶²And the high priest rose and said to him, "Aren't you answering anything? What about this
they are testifying against you?"
Mt 26:63 ὁ δὲ Ἰησοῦς ἐσιώπα. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ, Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ
ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ.
⁶³But Jesus was keeping silent. And596 the high priest said to him, "I adjure you by the living
God that you declare under oath whether you are the Messiah, the Son of God."
Mt 26:64 λέγει αὐτῷ ὁ Ἰησοῦς, Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπ’ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ
ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ.
⁶⁴Jesus says to him, "You said that. Nevertheless I say to you: after now you shall all see the
Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."
Mt 26:65 τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων, Ἐβλασφήμησεν· τί ἔτι χρείαν
ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν·
⁶⁵Then the high priest tore his robe, saying, "He has blasphemed! What more need do we
have for witnesses? See, now you have heard blasphemy.597
Mt 26:66 τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν, Ἔνοχος θανάτου ἐστίν.
⁶⁶How does it look to you?" And they said in answer, "He is guilty enough for death."
Mt 26:67 Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν
⁶⁷Then they spit on his face and pummeled him; they slapped him
Mt 26:68 λέγοντες, Προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;
⁶⁸while saying, "Prophesy to us, you Messiah– who is the one who hit you?"
Peter Disowns Jesus

Mt 26:69 Ὁ δὲ Πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῷ μία παιδίσκη λέγουσα, Καὶ
σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Γαλιλαίου.
⁶⁹And Peter was sitting outside in the courtyard, and one maidservant approached him,
saying, "You also were with Jesus the Galilean."
Mt 26:70 ὁ δὲ ἠρνήσατο ἔμπροσθεν πάντων598 λέγων, Οὐκ οἶδα τί λέγεις.
⁷⁰But he was denying it before all of them, saying, "I do not know what you are saying."
Mt 26:71 ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ, Οὗτος ἦν μετὰ
Ἰησοῦ τοῦ Ναζωραίου.
⁷¹And after he had moved off into the entrance way, another maidservant saw him and is
saying to the ones there, "This man599 was with Jesus the Nazarene."
Mt 26:72 καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι Οὐκ οἶδα τὸν ἄνθρωπον.
⁷²And again he was denying it, with an oath: "I do not know the man."
Mt 26:73 μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ, Ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ,
καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ.
⁷³And after a little while those standing there said to Peter, "You definitely are also one of
them, because your speech also gives you away."
Mt 26:74 τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως
ἀλέκτωρ ἐφώνησεν.
⁷⁴Then he began to curse600 and swear, saying, "I do not know the man." And immediately a
rooster crowed.
596
26:63 txt και ℵ¹ B L Z itaur,ff¹,g¹,l vg copsa,mae¹ Or SBL TH NA28 {\} ‖ και αποκριθεις A C E N W Σ Φ 0233
ita,b,d,e,f,ff²,h,n,q,r¹
syrs,p,h copmae² TR RP ‖ αποκριθεις ουν D ‖ omit ο δε ιησους εσιωπα και ο αρχιερευς ειπεν αυτω (h.t.
αυτω-αυτω) ℵ* ‖ lac P 0281
597
26:65 txt βλασφημιαν ℵ B D L Z lat copsa SBL TH NA28 {\} ‖ βλασφημιας 157 Chrys ‖ βλασφημιαν αυτου A C E W Σ
0233 0281 itb,f,ff²,q vgmss syrp,h (copmae) arm Or TR RP ‖ βλασφημιαν εκ του στοματος αυτου Φ ‖ lac N P
598
26:70 txt παντων ℵ B C² D L Z 0281 pm latt syr cop arm geo Or TR SBL TH NA28 {\} ‖ αυτων παντων A C* W Φ 0233
pm Chrys RP ‖ αυτων Σ ‖ lac N P
599
26:71 txt ουτος ℵ B D syrs copsa,mae geo¹,B SBL TH NA28 {B} ‖ και ουτος A C E L W Σ Φ 0281 latt syrp,h,(pal) arm
eth geoA Orlat Chrys Aug TR RP ‖ lac N P Z 0233
- 115 -
Mt 26:75 καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος Ἰησοῦ εἰρηκότος ὅτι Πρὶν ἀλέκτορα φωνῆσαι τρὶς
ἀπαρνήσῃ με· καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
⁷⁵And Peter was reminded of the statement Jesus had said, 601 that "Before the rooster crows,
you will deny me three times." And he went off outside, and wept bitterly.
Chapter 27
Judas Hangs Himself
Mt 27:1 Πρωΐας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ
λαοῦ κατὰ τοῦ Ἰησοῦ ὥστε θανατῶσαι αὐτόν·
¹And very early in the morning, they all, the chief priests and elders of the people, reached the
decision against Jesus that they would put him to death.
Mt 27:2 καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πιλάτῳ τῷ ἡγεμόνι.
²And they bound him, and led him away, and handed him over to Pontius Pilate602 the
governor.
Mt 27:3 Τότε ἰδὼν Ἰούδας ὁ παραδιδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ
τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις
³Then, when Judas the one who betrayed him saw that he was condemned, he with remorse
returned the thirty pieces of silver to the chief priests and elders,
Mt 27:4 λέγων, Ἥμαρτον παραδοὺς αἷμα ἀθῷον. οἱ δὲ εἶπαν, Τί πρὸς ἡμᾶς; σὺ ὄψῃ.
⁴saying, "I have sinned; I have betrayed innocent blood." But they said, "What is that to us?
You deal with that."
Mt 27:5 καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο.
⁵And after depositing603 the silver in the temple,604 he departed, and went off and hung
himself.
Mt 27:6 οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπαν, Οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν,
ἐπεὶ τιμὴ αἵματός ἐστιν.
⁶But the chief priests took the pieces of silver, and said, "It is not permissible to put them in the
temple treasury, since it is blood price money."
Mt 27:7 συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν Ἀγρὸν τοῦ Κεραμέως εἰς ταφὴν τοῖς
ξένοις.
⁷And after conferring on a course of action, they bought with the coins the potter's field, as a
burial place for foreigners.
Mt 27:8 διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος Ἀγρὸς Αἵματος ἕως τῆς σήμερον.
⁸For which reason that field has been called "the Field of Blood" to this day.
Mt 27:9 τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος, Καὶ ἔλαβον τὰ
τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ,
⁹Then was fulfilled what was spoken through Jeremiah 605 the prophet, which says, "And they
took the thirty pieces of silver, the price of him on whom a price had been set, as priced by the
sons of Israel,606
600
26:74 txt καταθεματιζειν ℵ A B C D E L W Σ Chrys AN HF BG RP SBL TH NA28 {\} ‖ καταναθεματιζειν Φ TR ‖ lac N P
Z 0233 0281. The TR reading is a more intensive form of the word for cursing.
601
26:75 txt ιησου ειρηκοτος ℵ B D 0281vid SBL TH NA28 {\} ‖ του ιησου ειρηκοτος L ‖ ιησου ειρηκοτος αυτω A C* E Σc
(Σ* -κοτως) AN BG ‖ του ιησου ειρηκοτος αυτω C³ W Φ TR HF RP ‖ lac N P Z 0233
602
27:2 txt ποντιω πιλατω A C E W Φ 0250 latt syrh,palmss arm eth Orlat Ps-Just Jer½ Aug TR RP ‖ πιλατω ℵ B² L Σ
0281 syrs,p,palms copsa,mae geo Diatessarm Orgr Jer½ SBL NA28 {B} ‖ πειλατω B* TH ‖ lac D N P Z 0233
603
27:5a The temple had a donation chest or pot into which people could donate to the poor or to the Temple
Treasury (Mk 12:41; Lk 21:1). Zechariah 11:13, NRSV: "Then the Lord said to me, ‘Throw it into the treasury’—this
lordly price at which I was valued by them. So I took the thirty shekels of silver and threw them into the treasury in
the house of the Lord." See the endnote #10 at the end of this document which discusses the issues when
translating this verse.
604
27:5b txt εις τον ναον ℵ B L Or Eus Chrys SBL TH NA28 {\} ‖ εν τω ναω A C E W Σ Φ Or Cyr TR RP ‖ lac D N P Z
0233 0281
- 116 -
Mt 27:10 καὶ ἔδωκαν607 αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος.
¹⁰and they traded them for the potter's field, just as the Lord directed me." 608
Jesus Before Pilate

Mt 27:11 Ὁ δὲ Ἰησοῦς ἐστάθη ἔμπροσθεν τοῦ ἡγεμόνος· καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν
λέγων, Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ Ἰησοῦς ἔφη, Σὺ λέγεις.
¹¹And Jesus was stood609 before the governor; and the governor examined him, saying, "YOU
are the king of the Jews?" And he said,610 "You are saying that, not I."611
Mt 27:12 καὶ ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων οὐδὲν
ἀπεκρίνατο.
¹²And during the whole time he was being accused by the chief priests and elders, he was not
responding at all.
Mt 27:13 τότε λέγει αὐτῷ ὁ Πιλᾶτος, Οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν;
¹³Then Pilate says to him, "Don't you hear all the things they are charging you with?"
Mt 27:14 καὶ οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ ἓν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν.
¹⁴And he gave him no answer, not to even a single charge, causing the governor to be greatly
astonished.
Mt 27:15 Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ δέσμιον ὃν ἤθελον.
¹⁵Now the governor had become accustomed at every Festival to release one prisoner to the
crowd whom they wanted.
Mt 27:16 εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον Ἰησοῦν Βαραββᾶν.
¹⁶And they were holding at that time a particularly well-known prisoner named Barabbas.612
605
27:9a The Syriac Peshitta, the Sinaitic Syriac, a couple Old Latin manuscripts, and Codex Φ omit "Jeremiah."
606
27:9b The last phrase of verse 9 is difficult to translate. See the endnote about it at the end of this document.
607
27:10a txt εδωκαν Ac B* C E L Σ latt syrpalmss copsa,mae arm eth geo Irarm Orlat Cyr-Jerus Chrys Jer Aug TR RP
SBL TH NA28 {B} ‖ εδωκα ℵ B²vid W Φ syrs,p,h,palms Eus ‖ εδωκεν A*vid ‖ lac D N P Z 0233 0281. The UBS text. comm
rated {C}: "It is difficult to decide whether he final nu came into the text because of the following vowel, or whether
it was deleted under the influence of μοι. On the strength of the diversity of external evidence the Committee
preferred the plural form."
608
27:10b Zechariah 11:12,13; Jeremiah 32:6-9
609
27:11a txt εσταθη ℵ B C L Σ SBL TH NA28 {\} ‖ εστη A (E εστι) W Φ Chrys TR RP ‖ lac D N P Z 0233 0281. The
passive form εσταθη means Jesus "was made to stand" before the governor. In Mk 13:9 Jesus predicts that his
disciples will also be made to stand before governors and kings.
610
27:11b txt εφη ℵ L ita,d copsa Chrys SBL NA28 {\} ‖ εφη αυτω A B E W Σ Φ 0250 lat syr copmae Or TR RP TH ‖ lac
C D N P Z 0233 0281
611
27:11c The BDF grammar in §277(1) says that this use of the nominative of a pronoun was used for contrast or
other emphasis. In this case, "you" is emphasized, as in "YOU are the king of the Jews?" Blass says Pilate is
expressing surprise as follows: "A man like you, is king of the Jews?!" And in response also, Jesus' answer starts out
with an emphatic you: "You are saying that, not I." In the gospel of John, it is more clear: "You are saying that I am
a king; I am saying that I have come to testify to the truth." But see the endnote in my translation of the gospel of
Mark, for discussion of other possibilities.
612
27:16 txt βαραββαν ℵ A B D E F G H K L M U W Δ Π Σ Φ 0250 ƒ¹³ 1c 2 33 (69 βαρρβαν) 157 180 205 565 579 597 700c
892 1006 1010 1071 1241 1243 1292 1342 1424 1505 1582c Lect ita,aur,b,c,d,f,ff¹,ff²,g¹,h,l,q,r¹ vg syrp,h,palms copsa,mae,bo eth
geo¹ slav (Diatessarm) Orlat; Jer Aug TR RP TH ‖ ιησουν βαραβ(β)αν Θ 1* 118 209* 241** 299** 700* 1278* 1582
syrs,palmss arm geo² Or mssacc. to Peter-Laodicea SBL NA28 [ιησουν] {C} ‖ lac C N P Q Z 0233 0281 28 syrc. It is possible
that the original gospel of Matthew said "Jesus Barabbas." And possible that, according to the Editorial Committee
of the United Bible Societies Greek New Testament, the word "Jesus" in connection to Barabbas was "deliberately
suppressed in most witnesses for reverential considerations." For example, acc. to the UBS textual commentary,
Origen stated, it cannot be right, because, "In the whole range of the scriptures we know that no one who is a sinner
[is called] Jesus." Origen, though admitting that Barabbas was called Jesus, nevertheless suppressed this in his
work. In many even later witnesses, the copyists state in the margin that the earlier copies call Barabbas Jesus as
well. But, they suppressed it, and the subsequent copies did not say Jesus Barabbas. Westcott and Hort however,
state that the reading "Jesus Barabbas" was probably due to a scribe's error in transcription. Some say it is still
easier to explain why "Jesus" might have been deleted than why it might have gotten added. In addition, having
two men named Jesus fits better with the phrase of Pilate, found in all manuscripts, "or Jesus called Christ," where
he seems to be setting them off in a needed contradistinction. According to Josephus, Jesus was not an uncommon
name among Jews. Jesus is a form of the name Joshua.
- 117 -
Mt 27:17 συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πιλᾶτος, Τίνα θέλετε ἀπολύσω ὑμῖν, Ἰησοῦν
τὸν Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν;
¹⁷When therefore they were gathered together, Pilate said to them, "Which do you want me to
release to you, Barabbas,613 or Jesus who is called Christ?"
Mt 27:18 ᾔδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν.
¹⁸(For he knew that it was out of envy that they had handed him over.)
Mt 27:19 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα,
Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατ’ ὄναρ δι’ αὐτόν.
¹⁹And while he was sitting on the judgment seat, his wife sent word to him as follows: "Have
nothing to do with that righteous man, for I have suffered much today because of a dream about
him."614
Mt 27:20 Οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν Βαραββᾶν
τὸν δὲ Ἰησοῦν ἀπολέσωσιν.
²⁰And the chief priests and the elders manipulated the crowd so that they would ask to have
Barabbas, but Jesus they would put to death.
Mt 27:21 ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ
εἶπαν, Τὸν615 Βαραββᾶν.
²¹But when the governor answered, he said to them, "Which of the two do you want me to
release to you?" And they said, "Barabbas."
Mt 27:22 λέγει αὐτοῖς ὁ Πιλᾶτος, Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν
πάντες, Σταυρωθήτω.
²²Pilate is saying to them, "What then should I do with Jesus who is called Christ?" They all
are saying,616 "Let him be crucified!"
Mt 27:23 ὁ δὲ ἔφη, Τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες, Σταυρωθήτω.
²³But the governor617 was saying, "Why? What crime has he committed?" But they kept
shouting that much more, saying, "Let him be crucified!"
Mt 27:24 ἰδὼν δὲ ὁ Πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ
ἀπενίψατο τὰς χεῖρας ἀπέναντι618 τοῦ ὄχλου, λέγων, Ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τοῦ δικαίου
τούτου· ὑμεῖς ὄψεσθε.
²⁴And when Pilate saw that he was accomplishing nothing, but that instead an uproar was
starting, he took some water and washed his hands in front of the crowd, saying, "I am not going
to be guilty of the blood of this innocent man.619 You see to that yourselves."
613 27:17 txt βαραββαν ℵ A D E F G H K L M U W Δ Π Σ Φ 0250 ƒ¹³ 2 33 69 157 180 205 565 579 597 700c 892 1006 1071
1241 1243 1292 1342 1424 1505 Lect copsa,mae,bo (Diatessarm) TR RP TH ‖ τον βαραββαν B 1010 Or msacc. to Or lat; Jer
Aug ‖ βαραββαν or τον βαραββαν ita,aur,b,c,d,f,ff¹,ff²,g¹,h,l,n,q,r¹ vg syrp,h,palms eth geo¹ slav ‖ ιησουν τον βαραββαν 1* 22*
118 209* 1582* syrs,palmss arm geo² Orlat mssacc. to Origen gr SBL NA28 [ιησουν τον] {C} ‖ ιησουν βαραββαν Θ 700* pc ‖
βαραββαν ιησουν 579 ‖ βαραβαν 1c 1582c ‖ lac C N P Q Z 0233 0281 28 syrc. According to the UBS textual
commentary, "In ver. 17 the word Ἰησοῦν could have been accidentally added or deleted by transcribers owing to
the presence of ὑμῖν before it (ΥΜΙΝIN). Furthermore, the reading of B 1010 (τὸν Βαραββαν) appears to
presuppose in an ancestor the presence of Ἰησοῦν.
614
27:19 It is not certain whether Pilate's wife was saying. "Suffered much because of a dream about him," or
"suffered much in a dream because of him," or "suffered much in a dream about him."
615
27:21 txt τον βαραββαν ℵ B L SBL TH NA28 {\} ‖ βαραββαν A D E W Σ Φ TR RP ‖ lac C N P Z 0233 0281
616
27:22 txt λεγουσιν ℵ A B D Σ Φ 0281 lat syrp,h copsa arm Or Aug SBL TH NA28 {\} ‖ λεγουσιν αυτω E L W itf TR
RP ‖ lac C N P Z 0233
617
27:23 txt ο δε ηγεμων εφη A E W Σ Φ 0250 syrh TR RP ‖ λεγει αυτοις ο ηγεμων D L lat syrp copmae ‖ ο δε εφη ℵ B
0281 syrpal copsa arm SBL TH NA28 {\} ‖ lac C N P Z 0233. I had originally supplied the word "Pilate" for
clarification. It is apparent that other scribes though clarification was necessary as to who was the speaker, since
they supplied various words, and that the shortest reading was the original one. Now that I see that the majority
text supplied "the governor," I will go with that.
618
27:24a txt απεναντι ℵ A E L W Σ Φ Chrys TR RP SBL TH NA28 {\} ‖ κατεναντι B D 0281 ‖ lac C P Z 0233
619
27:24b txt του δικαιου τουτου ℵ E N W Σ itff¹,g¹,l,q vg syrp,h,pal copsamss,mae¹+² arm eth geo¹ Ap-Con Cyr-Jerus Cyr
Ambrose Jer Aug TR RP TH ‖ τουτου του δικαιου A Φ 064 itaur,f,h vgms Petilianus Maximus ‖ τουτου B D ita,b,d,ff²,r¹
(syrs) (copsamss) geo² Orlat Ps-Ath Chrys Ps-Cyp Juvenc Ambrosiaster SBL NA28 {B} ‖ lac C P Z 0233 0281
- 118 -
Mt 27:25 καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν, Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.
²⁵And in response the whole crowd said, "Let his blood be on us and on our children."
Mt 27:26 τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα
σταυρωθῇ.
²⁶At that time, he released Barabbas to them, but Jesus, after scourging him, he handed over to
be crucified.
The Soldiers Mock Jesus

Mt 27:27 Τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον
συνήγαγον ἐπ’ αὐτὸν ὅλην τὴν σπεῖραν.
²⁷Then the soldiers who were guarding Jesus, after taking him into the Praetorium, gathered
together onto him the whole cohort.
Mt 27:28 καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
²⁸And they stripped him of his clothes and placed around him a scarlet robe,
Mt 27:29 καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν
τῇ δεξιᾷ620 αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες, Χαῖρε,
βασιλεῦ τῶν Ἰουδαίων,
²⁹and after weaving together a crown of thorns they set that 621 on his head, and a rod622 in his
right hand, and then they dropped to their knees before him and mocked 623 him, saying, "Hail,
King of the Jews!"
Mt 27:30 καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.
³⁰And after they spit on him, they took the rod, and repeatedly beat on his head.
Mt 27:31 καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια
αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι.
³¹And when they had mocked him, they stripped him of the scarlet robe and put his own
clothes on him, and led him away to crucify him.
The Crucifixion
Mt 27:32 Ἐξερχόμενοι δὲ εὗρον ἄνθρωπον Κυρηναῖον ὀνόματι Σίμωνα· τοῦτον ἠγγάρευσαν ἵνα
ἄρῃ τὸν σταυρὸν αὐτοῦ.
³²And as they were leading him out, they encountered a Cyrenian man by the name of Simon.
This man they conscripted to carry his cross.
Mt 27:33 Καὶ ἐλθόντες εἰς τόπον λεγόμενον Γολγοθᾶ, ὅ ἐστιν Κρανίου Τόπος λεγόμενος,
³³And when they came to the place called Gulgolta [‫] ֻּג ְל ֻּגלְתָּ א‬, which is called the "skull" place,
Mt 27:34 ἔδωκαν αὐτῷ πιεῖν οἶνον μετὰ χολῆς μεμιγμένον· καὶ γευσάμενος οὐκ ἠθέλησεν624
πιεῖν.
³⁴they offered him wine625 to drink, mixed with a bitter drug;626 and after tasting it, he refused
to drink it.
620
27:29a txt εν τη δεξια ℵ A B D N Σ Φ 0233 0281 Chryspt SBL TH NA28 {\} ‖ εν τη χειρι Eus ‖ επι την δεξιαν E W 0250
Chryspt TR RP ‖ επη δεξια L ‖ lac C P Z
621
27:29b There is no demonstrative pronoun here meaning "that" specifically, but this word serves to indicate in
English that they set both the crown of thorns AND the sceptre. Otherwise, the sceptre has no verb.
622
27:29c The Greek word means a wooden stalk, reed or staff. The obvious purpose was to be a mock sceptre, for
the King of the Jews.
623
27:29d txt ενεπαιξαν ℵf B Df L 0281 itd SBL TH NA28 {B} ‖ ενεπαιζον A E N Wf Σ Φ 0233f 0250 lat arm geo Orlat
Eus Chryslem (Chrom) Jer Aug TR RP ‖ lac C P Z
624
27:34a txt ηθελησεν ℵ*,²b B D Ec L Σ Φ 0250 0281 SBL TH NA28 {\} ‖ ηθελεν ℵ²a A E* W 0233 TR RP ‖ lac C P Z
625
27:34b txt οινον ℵ B D L lat syrs,hmg copsa arm geo¹ Ps-Ath Dam Hil SBL TH NA28 {\} ‖ οξος A E N W Σ Φ 0233 0250
0281 itf,h,q syrp,htxt copmae¹+² geo² Chrys Tert Ir Or TR RP ‖ lac C P Z. LXX Ps 69:22: καὶ ἔδωκαν εἰς τὸ βρῶμά μου
χολὴν καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Both these words mean wine of some sort, but ὄξος was the poor
man's wine, which was cheaper and more sour.
- 119 -
Mt 27:35 σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον,

³⁵And once they had crucified him, they divied up his garments by casting lots.
Mt 27:36 καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ.
³⁶And sitting down, they kept watch over him there.
Mt 27:37 καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην· Οὗτός ἐστιν
Ἰησοῦς ὁ βασιλεῦς τῶν Ἰουδαίων.
³⁷And they fastened above his head his specific charge, written as follows: "THIS IS JESUS,
THE KING OF THE JEWS."
Mt 27:38 Τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων.
³⁸There were being crucified along with him at that time two bandits, one on his right and one
on his left.
Mt 27:39 Οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν
³⁹And those passing by defamed him, wagging their heads
Mt 27:40 καὶ λέγοντες, Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν·
εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ.
⁴⁰and saying, "Hey, you who destroys627 the temple and builds another one in three days, save
yourself! If you are the son of God, and come down628 from the cross."
Mt 27:41 ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον,
⁴¹In the same way also629 the chief priests, making fun along with the Torah scholars and the
elders,630 were saying,
Mt 27:42 Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ
τοῦ σταυροῦ καὶ πιστεύσομεν ἐπ’ αὐτόν.
⁴²"Others he saved; himself he cannot save. He is the King of Israel?631 Let him come down
now from the cross, and we will believe in him.632
Mt 27:43 πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν633 εἰ θέλει αὐτόν· εἶπεν γὰρ ὅτι Θεοῦ εἰμι υἱός.
⁴³He put his trust in God; let Him now rescue him, if he wants him. Because he did say, 'I am
God's son.'"
Mt 27:44 τὸ δ’ αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν634 αὐτῷ ὠνείδιζον αὐτόν.
⁴⁴In the same way the bandits who were crucified with him were also taunting him.
626
27:34c The Greek word is χόλη - chólē, the exact meaning of which is uncertain. It is related to the word for
gall bladder, χόλος - chólos. Another reason it is most often associated with the gall bladder, was because it was
yellow in color like bile, which is the secretion of the gall bladder. But the word was also used for many other
things, such as the ink secretion of a certain fish, the poison of hemlock, a serpent's venom, and of bitterness in
general, including, according to the Liddell & Scott lexicon along with other lexical authorities, that in the New
Testament, this word means a bitter, yellow ingredient of a drink. One thing certain about this word is that it
referred to a substance that tasted very bad, and probably more specifically, tasted bitter. In conclusion, it was
probably some kind of drug meant to ease the distress of his coming trauma.
627
27:40a The nominative article used as vocative, that is, the case or lexical form for addressing someone.
628
27:40b txt καταβηθι ℵ² B E L W Σ Φ 0250 itaur,f,ff¹,ff²,g¹,l,q vg syrh,palms copsa,mae arm eth geo Diatess Orlat Eus
Astvid Ps-Ath Did Chrys Marc-Erem Cyr Aug TR RP SBL TH ‖ και καταβηθι ℵ* A D ita,b,d,h,r¹ syr(s),p,palmss ethTH NA28
[και] {C} ‖ lac C N P Z 0233 0281
629
27:41a txt ομοιως και B lat syr(s),p SBL NA28 {\} ‖ ομοιως ℵ A L W TH ‖ ομοιως δε και D E Σ Φ itff¹ syrh
cop (sa),mae TR RP ‖ lac C N P Z 0233 0281
630
27:41b txt και πρεσβυτερων ℵ A B L itaur,ff¹,g¹,l vg copsa,mae¹+² TR SBL TH NA28 {\} ‖ και φαρισαιων D Wf
ita,b,d,ff²,g¹,h,q,r¹ syrs ‖ και πρεσβυτερων και φαρισαιων E Σ Φ itf syrp,h RP ‖ lac C N P Z 0233 0281
631
27:42a txt βασιλευς ℵ B D L itd syrpalms copsa SBL TH NA28 {B} ‖ ει βασιλευς A E W Σ Φ lat syrs,p,h,palmss copmae
arm eth geo Orlat Eus Ps-Ath Chrys Cyr Ambrose Aug TR RP ‖ lac C N P Z 0233 0281
632
27:42b txt πιστευσομεν επ αυτον B SBL TH NA28 {\} ‖ πιστευσωμεν επ αυτον ℵ L ‖ πιστευσωμεν εις αυτον Σ ‖
πιστευσομεν επ αυτω pm HF BG RP ‖ πιστευσωμεν επ αυτω E W pm AN ‖ πιστευομεν αυτω A ‖ πιστευσομεν αυτω D Φ
TR ‖ lac C N P Z 0233 0281
633
27:43 txt ρυσασθω νυν ℵ B L vgcl SBL TH NA28 {\} ‖ ρυσασθω αυτον A itff² ‖ ρυσασθω νυν αυτον D E W Σ Φ lat
TR RP ‖ lac C N P
634
27:44 txt συν αυτω ℵ B D L SBL TH NA28 {\} ‖ αυτω A E W Σ Φ TR RP ‖ lac C N P. The word συν is not
necessary as that meaning is already included in the verb συνσταυρόω.
- 120 -
Jesus' Death
Mt 27:45 Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.
⁴⁵And starting from the sixth hour, darkness came over the whole land until the ninth hour. 635
Mt 27:46 περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων, Ηλι ηλι λεμα
σαβαχθανι;636 τοῦτ’ ἔστιν, Θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες;
⁴⁶And at about the ninth hour, Jesus cried out in a very loud voice, saying, "Eli, Eli, lema
shebaqtani?" Which means, "My God, my God, why have you forsaken me?"
Mt 27:47 τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκούσαντες ἔλεγον ὅτι Ἠλίαν φωνεῖ οὗτος.
⁴⁷And some standing there who heard this were saying, "This man is calling Elijah." 637
Mt 27:48 καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς
καλάμῳ ἐπότιζεν αὐτόν.
⁴⁸And quickly one of them ran and got a sponge and soaked it with sour wine, and after
sticking it on a reed, was giving him a drink.
Mt 27:49 οἱ δὲ λοιποὶ ἔλεγον, Ἄφες ἴδωμεν εἰ ἔρχεται Ἠλίας σώσων αὐτόν.
⁴⁹But the rest were saying, "Back off. Let's see if Elijah comes to save 638 him."639
Mt 27:50 ὁ δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα.
⁵⁰But Jesus, after crying out again in a loud voice, gave up his spirit.640
635
27:45 That is, from noon until 3:00 p.m. In the Jewish system of that time, the first hour was the first hour of
daylight, or 6:00 a.m. Thus, the sixth hour would be 12:00, six hours later, and the ninth hour was 9 hours after 6,
which is 3:00 o'clock.
636
27:46 txt
ηλι ηλι λεμα σαβαχθανι SBL NA28 {\}
ηλει ηλει λεμα σαβαχθανει TH
ηλει ηλει λειμα σαβαχθανι E
ηλει ηλει λαμα ζαφθανει D*
ηλει ηλει λαμα σαφθανει D²
ηλι ηλι λαμα σαβαχθανι TR
αηλι αηλιλεμα σαβαχθανι L
ελωι ελωι λεμα σαβαχθανει ℵ B
ηλι ηλι λιμα σαβαχθανι RP
ηλι ηλι λιμα σαβαχθανει A
ηλι ηλι μα σαβαχθανει W
ηλει ηλει λιμαν σαβαχθανει Σ
ηλει ηλει λιμα σαβαχθανει Φ
lac CNP
637 27:47 This shows that the bystanders did not know Hebrew or Aramaic. The sign above Jesus’ head was written
in three languages for good reason. Most Jews of that day (worldwide- they had travelled to Jerusalem for the
pilgrim festival) could not read the scriptures in Hebrew, and so it is no surprise that they did not recognize this
spoken form of the Hebrew name for God.
638
27:49a The verb for save here is in the form of a future participle, which is a rare but allowable use thereof in
place of the infinitive of purpose. BDF §351(1), but see also §418(4).
639
27:49b txt αυτον A D E F G H K M S V W Δ Θ Π Σ Φ 064 ƒ¹ ƒ¹³ 22 28 33 157 180 205 565 579 597 700 892 1006 1009
1071 1079 1195 1216 1230 1241 1242 1243 1253 1292 1342 1344 1365 1424 1505 1546 1646 2148 2174 2437c Lect
ita,aur,b,c,d,f,ff¹,ff²,g¹,h,l,q,r¹ vg syrs,p,h,palmss copsa,bo arm ethpp,TH geo Orlat Hesych; Jer Aug TR RP SBL TH NA28 {B} ‖ αυτον
αλλος δε λαβων λογχην ενυξεν αυτου την πλευραν και εξηκλθεν υδωρ και αιμα (see Jn 19:34) ℵ B C L Γ 5 26 175 871
1010 1011 1057 1300 1392 1416 1566 1701 2126 2437* 2585 2622 2766 vgmss syrpalmss copmae¹+² ethms slav [WH] ‖ αυτον
αλλος δε λαβων λογχην ενυξεν αυτου την πλευραν και ευθεως εξηκλθεν υδωρ και αιμα U ‖ αυτον αλλος δε λαβων
λογχην ενυξεν αυτου την πλευραν και εξηκλθεν αιμα και υδωρ 48 67 115 127 160 364 782 1392 1448 1555 1780 2117
2139 2283 2328 2437* 2586 2680 2787 ‖ lac ⁴⁵ N P Q 13 syrc.
640
27:50 The Greek says ἀφῆκεν τὸ πνεῦμα; literally, "he gave up the spirit." This is an expression from the
Hebrew scriptures, or Old Testament, where the word for breath and spirit are the same. It says in Genesis that
God breathed into man and animals the breath of life. When you give up the breath, it means to die. Same as if
you give up the soul or spirit. This same saying is found in the Greek translation of the Hebrew scriptures, called
the Septuagint, in Genesis 35:18, where it says, ἐγένετο δὲ ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν, ἀπέθνῃσκεν γάρ,
ἐκάλεσεν τὸ ὄνομα αὐτοῦ..., "Now it came about that when she have up her soul (for she was dying), she called his
name..." It is interesting that the need was felt to clarify that she was dying. In the gospel of Luke, in 23:46, Jesus
himself says, Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου - "Father, into your hands I commit my spirit." And
in John 19:30 it says that Jesus παρέδωκεν τὸ πνεῦμα, "gave up his spirit."
- 121 -
Mt 27:51 Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ’ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ
ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
⁵¹And behold, the veil of the temple was rent in two from top to bottom, and the earth was
shaken, and the rocks split open,
Mt 27:52 καὶ τὰ μνημεῖα ἀνεῴχθησαν 641 καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων
ἠγέρθησαν,
⁵²and the tombs were opened up, and many bodies of the saints who had fallen asleep were
raised again,
Mt 27:53 καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν
καὶ ἐνεφανίσθησαν πολλοῖς.
⁵³and after coming out of the tombs at the time of His resurrection, they went into the holy city
and showed themselves to many.
Mt 27:54 Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ
γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες, Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.
⁵⁴And the centurion and the ones with him who were guarding Jesus, when they saw the
earthquake and the other things that happened, they were severely frightened, saying, "This man
really was the Son of God."
Mt 27:55 Ἦσαν δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν τῷ
Ἰησοῦ ἀπὸ τῆς Γαλιλαίας διακονοῦσαι αὐτῷ·
⁵⁵And there were present many women off at a distance observing, who had followed Jesus
from Galilee providing for him;
Mt 27:56 ἐν αἷς ἦν Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ τοῦ Ἰακώβου καὶ Ἰωσὴφ μήτηρ καὶ ἡ
μήτηρ τῶν υἱῶν Ζεβεδαίου.
⁵⁶among whom were Mary the Magdalene, and Mary the mother of James and Joseph, 642 and
the mother of Zebedee's sons as well.
Jesus' Burial
Mt 27:57 Ὀψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τοὔνομα Ἰωσήφ, ὃς
καὶ αὐτὸς ἐμαθήτευσεν643 τῷ Ἰησοῦ·
⁵⁷And when evening had come, a certain rich man of Arimathea by the name of Joseph came,
who himself also was a disciple of Jesus.
Mt 27:58 οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. τότε ὁ Πιλᾶτος ἐκέλευσεν
ἀποδοθῆναι.
⁵⁸This man went to Pilate and asked for the body of Jesus. Pilate thereupon ordered that it 644
be handed over to him.
Mt 27:59 καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ σινδόνι645 καθαρᾷ,
⁵⁹And after taking the body, Joseph wrapped it in clean linen cloth,
641
27:52 txt και τα μνημεια ανεωχθησαν ℵ² B D E K M U Δ Θ Φ 28 69 124 157 565 700 788 1071 1424 TR RP SBL TH
NA28 {\} ‖ και τα μνηματα ανεωχθη A ‖ και τα μνημεια ηνεωχθη C* ‖ και τα μνημεια ηνεωχθησαν C² L Σ ƒ¹ 2c 33 579 ‖
και τα μνημεια ανεωχθη Y W Π ‖ __α μνημεια ανεωχθησαν 346 ‖ omit ℵ* 2* ‖ lac N P 13
642
27:56 txt ιωσηφ μητηρ και η μητηρ D* L W lat syrs,hmg copsamss,mae SBL NA28 {\} ‖ η μαρια η ιωσηφ και η μαρια η
ℵ* ‖ η ιωσηφ μητηρ και η μητηρ ℵ² ‖ ιωση μητηρ και η μητηρ A B C D¹ E Σ Φ syrp,h copsamss Eus TR RP TH ‖ lac N P.
It is possible that this Ἰωσήφ or Ἰωσῆς is the Barnabas of Acts 4:36, where this same Greek textual variant occurs;
the NA28 there in Acts also says Joseph, and the Byzantine and TR say Joses. The Tyndale House Greek New
Testament, however, changes from Joses here to Joseph in Acts.
643
27:57 txt εμαθητευσεν A B E L W Φ TR RP TH ‖ εμαθητευθη ℵ C D Σ SBL NA28 {\} ‖ lac N P. BDF §148:
μαθητεύειν first meant "to be a disciple," then changed to being deponent, then changed to a transitive, "to make a
diciple of."
644
27:58 txt αποδοθηναι ℵ B L copsa SBL TH NA28 {\} ‖ αποδοθηναι το σωμα A C D E W Φ lat syrp,h TR RP ‖
αποδοθηναι το σωμα του ιησου Σ ‖ lac N P
645
27:59 txt σινδονι ℵ A C E L W Σ Φ itg¹ vgst copsamss,mae Hil TR RP SBL TH ‖ εν σινδονι B D it vgcl,ww copsamss Or
Aug NA28 [εν] {\} ‖ lac N P
- 122 -
Mt 27:60 καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ
προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν.
⁶⁰and placed it in his own new tomb that he had hewn out of the rock. And after rolling a
large stone up against the entrance of the tomb, he departed.
Mt 27:61 ἦν δὲ ἐκεῖ Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία καθήμεναι ἀπέναντι τοῦ τάφου.
⁶¹Now Mary the Magdalene, along with the other Mary, was646 there throughout, sitting
opposite the grave site.
The Guard at the Tomb

Mt 27:62 Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ
Φαρισαῖοι πρὸς Πιλᾶτον
⁶²The next day, that is, the one which is after Preparation Day, the chief priests and the
Pharisees gathered together before Pilate,
Mt 27:63 λέγοντες, Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, Μετὰ τρεῖς ἡμέρας
ἐγείρομαι.
⁶³saying, "Sir, we remember how that deceiver, when he was still living, said, 'After three days
I will rise again.'
Mt 27:64 κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας, μήποτε ἐλθόντες οἱ
μαθηταὶ αὐτοῦ κλέψωσιν αὐτὸν καὶ εἴπωσιν τῷ λαῷ, Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἔσται ἡ
ἐσχάτη πλάνη χείρων τῆς πρώτης.
⁶⁴Give orders therefore to secure the grave site through the third day, or his disciples might go
steal him647 and then tell the people, 'He has risen from the dead,' and this last deception will be
worse than the first."
Mt 27:65 ἔφη αὐτοῖς ὁ Πιλᾶτος, Ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε.
⁶⁵Pilate648 said to them, "You have a guard.649 Go secure it as best you know how."
Mt 27:66 οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς
κουστωδίας.
⁶⁶So they went and secured the grave site, sealing the stone along with stationing650 the guard.
Chapter 28
The Empty Tomb
Mt 28:1 Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ
ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
¹And after the Sabbath,651 at the dawning of the first day of the week, Mary the Magdalene
and the other Mary went to view the grave site.
646
27:61 The verb "was" is in the singular, because the main subject of and focus of this account is Mary the
Magdalene.
647
27:64 txt κλεψωσιν ℵ A B C* D E W Φ pm latt copsa,mae¹+² Chrys Or SBL TH NA28 {\} ‖ νυκτος κλεψωσιν C³ Lc Σ pm
syrs,p arm TR RP ‖ νυκτος ψωσιν L* ‖ lac N P
648
27:65a txt εφη B E L pm lat syrs,p copsa,mae arm SBL TH NA28 {\} ‖ εφη δε ℵ A C D W Σ Φ pm syrh** Or TR RP ‖ lac N
P
649
27:65b The word "guard" here is a collective noun. It does not mean one man who is a guard, but a contingent
of guards. Pilate may be giving them some guards here, but more likely, he is referring to the company of guards
that the Jewish religious authorities already had charge of, by Pilate's authority, for the purpose of guarding the
temple, and enforcing their exclusive legal jurisdiction, which Rome allowed in some matters of their Jewish
religious law.
650
27:66 The Greek preposition μετα here, according to Bauer, "makes the stationing of the guard an
accompaniment to the sealing of the stone." But he also says in parentheses that this could be an instrumental use
of μετα, meaning that the placing of the guard was the means of sealing the stone. But also, under the entry for
σφραγίζω, to seal, he says that there could also have been a literal means of fastening the stone securely to the tomb
so that it could not be moved.
651
28:1 The phrase Ὀψὲ δὲ σαββάτων might seem to mean "late part of the Sabbath," but according to BDF §164(4),
this is a "partitive genitive," which has the end result of meaning, "after the Sabbath."
- 123 -
Mt 28:2 καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ
προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ.
²And behold, there came a great earthquake. For an angel of the Lord had come down from
heaven, and652 after going up to the tomb, he had rolled away the stone, 653 and was sitting
down now on top of it.
Mt 28:3 ἦν δὲ ἡ ἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς654 χιών.
³And his face655 was like lightning, and his garments a gleaming white like snow.
Mt 28:4 ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν656 ὡς νεκροί.
⁴And for fear of him, the guards trembled, and became as dead men.
Mt 28:5 ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν, Μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι Ἰησοῦν
τὸν ἐσταυρωμένον ζητεῖτε·
⁵But in response, the angel said to the women, "You should not be afraid, for I know that you
are looking for Jesus the crucified man.
Mt 28:6 οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο.
⁶He is not here. For he has risen just as he said. Come, see the place where he 657 was lying.
Mt 28:7 καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι Ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ
προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε· ἰδοὺ εἶπον ὑμῖν.
⁷And quick, go tell his disciples as follows, 'He has risen from the dead. And behold, he is
going ahead of you into Galilee; there you will see him.' There, I have told you."
Mt 28:8 καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον
ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ.
⁸And they departed658 quickly from the tomb, and with fear and great joy they ran to report
this to his disciples.
Mt 28:9 καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν659 αὐταῖς λέγων, Χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν
αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ.
⁹And660 behold, Jesus met up with them, saying, "Good morning." And after approaching
him, they grasped onto his feet, and worshiped him.
Mt 28:10 τότε λέγει αὐταῖς ὁ Ἰησοῦς, Μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα
ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ661 με ὄψονται.
¹⁰Then Jesus is telling them, "Do not be afraid. Go report to my brothers that I am leaving for
Galilee, and they will see me there."
652
28:2a txt και προσελθων ℵ B C L W lat syrp Or Chrys SBL TH NA28 {\} ‖ προσελθων A D Σ Φ syrh copsa arm Eus
TR RP ‖ lac N P
653
28:2b txt λιθον ℵ B D lat syrs copsa Aug SBL TH NA28 {\} ‖ λιθον απο της θυρας A C W Σ Φ pm itf,h,q syrp TR RP ‖
λιθον απο της θυρας του μνημιου E L pm syrh,pal copmae¹+² Eus ‖ lac N P
654
28:3a txt ως ¹⁰⁵vid ℵ B D SBL TH NA28 {\} ‖ ωσει A C E L W Σ Φ Chrys TR RP ‖ lac N P
655
28:3b txt ην δε η ιδεα αυτου Lf W Σ Φ pm TR RP ‖ ην δε η ειδεα αυτου ℵ¹ A B² C D E pm SBL TH NA28 {\} ‖ ην δε η
ειδε αυτου B* ‖ omit ℵ* ‖ lac N P. In BDF §23 DeBrunner says ειδεα in Mt 28:3 is an incorrect spelling. The BAGD
lexicon says "The rendering face probably fits Mt 28:3."
656
28:4 txt εγενηθησαν ¹⁰⁵ ℵ B C* D L SBL TH NA28 {\} ‖ εγενοντο A C³ Ef W Σ Φ TR RP ‖ lac N P
657
28:6 txt εκειτο ℵ B ite syrs,palms copsa,mae¹+² arm eth Orlat Chrys Cyr Jer½ SBL TH NA28 {A} ‖ εκειτο ο κυριος A C D E
L W 0148 lat syr(p),h,palmss (geo²) Philo-Carp Chrysmss Theod Chrom Jer½ Aug TR RP ‖ εκειτο ο ιησους Φ ‖ lac N P
658
28:8 txt απελθουσαι ℵ B C L ite eth geo SBL TH NA28 {B} ‖ εξελθουσαι A D E W Σ Φ 0148 lat arm (Chrys) Jer Aug
TR RP ‖ lac N P
659
28:9a txt υπηντησεν ℵ* B C Σ SBL TH NA28 {\} ‖ απηντησεν ℵ² A E D L W Φ 0148 TR RP ‖ lac N P
660
28:9b txt και ιδου ℵ B D W lat syrp,pal copsa,mae¹+² arm ethPP geo Or Eus Cyr-Jer Cyr Jer Aug SBL TH NA28 {A} ‖ ως
δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου A C E L Σ Φ 0148 it(f),q syrh ethro,(ms),(TH) TR RP ‖ lac N P
syrc,s. The extra clause seems to be from a Diatessaron, where it made more sense since our verses 8 and 9 were
separated by other material.
661
28:10 txt κακει B D L Σ Eus Chrys Cyr TR AN SBL TH NA28 {\} ‖ και εκει ℵ A E W Φ HF BG RP ‖ lac C N P
- 124 -
The Official Cover-Up

Mt 28:11 Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν
τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα.
¹¹And while those were on their way, behold, some of the guard went into the city and
reported to the chief priests everything that had happened.
Mt 28:12 καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ
ἔδωκαν τοῖς στρατιώταις
¹²And after coming together with the elders, they came up with a plan, and took the sufficient
amount of silver coins and gave them to the soldiers,
Mt 28:13 λέγοντες, Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν
κοιμωμένων.
¹³telling them, "Say that his disciples came by night and stole him while you were sleeping.
Mt 28:14 καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν αὐτὸν 662 καὶ ὑμᾶς
ἀμερίμνους ποιήσομεν.
¹⁴And if this should ever reach the ears of the governor, we will satisfy him and make you
have no worries."
Mt 28:15 οἱ δὲ λαβόντες τὰ ἀργύρια663 ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος
παρὰ Ἰουδαίοις μέχρι τῆς σήμερον.664
¹⁵And they accepted the silver coins and did as they were told. And this story has been
propagated by the Jews to this day.
The Assembly on the Mountain in Galilee

Mt 28:16 Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ
Ἰησοῦς,
¹⁶And the eleven disciples went to Galilee, to the mountain where Jesus had directed them.
Mt 28:17 καὶ ἰδόντες αὐτὸν προσεκύνησαν,665 οἱ δὲ ἐδίστασαν.
¹⁷And when they saw him, they worshiped him, though some hesitated.
Mt 28:18 καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων, Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ
καὶ ἐπὶ γῆς.666
¹⁸And Jesus approached them and spoke to them, saying, "All authority in heaven and on
earth has been given to me.
Mt 28:19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ
πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,
¹⁹Go therefore667 and make disciples of all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Spirit,668
662
28:14 txt πεισομεν αυτον A C D L W 0148 0234 lat syr TR RP SBL NA28 [αυτον] {\} ‖ πεισωμεν αυτον E Σ Φ ‖
πεισομεν ℵ B ite TH ‖ lac N P.
663
28:15a txt τα αργυρια ℵ² B² D E L Σ Φ 0148 TR RP SBL TH NA28 {\} ‖ αργυρια ℵ* B* W 0234 ‖ lac C N P
664
28:15b txt σημερον ℵ A E W Σ Φ 0148vid ite,ff² eth Orgr TR RP TH ‖ σημερον ημερας B D L lat syrpal arm geo Orlat
Tit-Bos Chrys Aug SBL NA28 [ημερας] {C} ‖ lac C N P
665
28:17 txt προσεκυνησαν ℵ B D lat Eus SBL TH NA28 {\} ‖ προσεκυνησαν αυτω A E W Σ Φ 0148 TR RP ‖ lac C L N
P. The object "him" is fairly implied.
666
28:18 txt γης ℵ A E W Σ Φ 0148vid TR RP TH ‖ της γης B D SBL NA28 [της] {\} ‖ lac C L N P
667
28:19a txt πορευθεντες ουν B W Σ Φ TR SBL TH NA28 {\} ‖ πορευθεντες ℵ A E 0148vid AN HF BG RP ‖ πορευεσθαι
νυν D ‖ lac C L N P
668
28:19b I have seen many people ask if the phrase "in the name of the Father, and of the Son, and of the Holy
Spirit" was in the earliest manuscripts. It is in all the manuscripts we know of today. However, Eusebius, a very
early church father, who lived prior to the Council of Nicea which took place in the year 325, apparently quoting
this verse, worded it "Go therefore and make disciples of all nations in my name" instead of "baptizing them in the
name of the Father, and of the Son, and of the Holy Spirit." With ἐν τῷ ὀνόματί μου instead of βαπτίζοντες αὐτοὺς
εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος. He quoted this verse that way 17 times, but also 5
times with the longer form, and also 7 times with neither of these endings. Some people believe the longer form
came from Didache 7:1, "Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε· ταῦτα πάντα προειπόντες, βαπτίσατε εἰς τὸ
- 125 -
Mt 28:20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθ’ ὑμῶν εἰμι
πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
²⁰teaching them to keep everything, whatever things I have commanded you. And lo, I am
with you always, even to the end of the age."669 670
ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι." For we have no example in the Acts of
the Apostles or anywhere else in the New Testament of anyone being baptized "in the name of the Father, and of the
Son, and of the Holy Spirit."
669
28:20a txt αιωνος ℵ B A* D W itaur,d,e,ff¹,ff²g¹,h,n,q vg syrpalmss copsa,mae arm ethpp,TH geo1,B Orvid Chrys Severianvid
Cyr Jer SBL TH NA28 {\} ‖ αιωνος αμην Ac E Σ Φ ita,b,f,l vgmss syrp,h,palms ethms geoA Ap-Con TR RP ‖ lac C L N P
670
28:20b Does the "amen" go within the quotation of Jesus? Or is it a postscript? I personally am certain that it
entered the text because of the use of lectionaries, and it was not included by the original gospel author. The
English translations not based on the NA/UBS text are divided as follows; the ones not including "amen" are because
of the Latin Vulgate:
world." Amen. KJ21
age." Amen NKJV, WEB, MEV, EMTV
age. Amen. AMPC, JUB
world. Amen. KJV, AKJV
world, Amen. Geneva
age. Amen." RGT
world. Tyndale, Douay, Bishops'
- 126 -
ENDNOTES
Endnote #1 – Names of God
How To Pronounce the Names of God in the Original Languages
There has been a surge of interest recently in how to pronounce God's and Jesus' real names exactly. Also, in how we got
the name "Jesus." If you want to say "Jesus Christ" in Hebrew, following is how you do it, and then an explanation of
how it became "Jesus Christ" in English. This is provided to the body of Christ as a ministry of David Robert Palmer, a
servant of Jesus.
Joshua in places such as Deuteronomy 3:21 and Judges 2:7, was spelled the longer way:
‫יְ ֹהוׁשּוע‬ aʿûšôhəy (But remember, you read Hebrew from right to left.)
Thus, from left to right for the sake of pronunciation:
‫י‬ ְ ‫ֹה‬ ‫ו‬ ‫ׁש‬ ‫ּו‬ ‫ע‬

yodh shwa he holam vav shin shuruk ayin patah
ְ‫ = י‬yə , ‫ = ֹה‬h , ‫ = ו‬ō ‫ = ׁש‬sh, ‫ = ּו‬oo, ‫= ע‬ ʿa
"yə-hō-shu-ʿa"
The letter shwa, ְ , transliterated as ə, is a half-vowel, a barely-pronounced short "e."
The letter named holam vav, ‫ו‬, transliterated as ō, is pronounced like the "o" in "roll." Sometimes the holam
vav is transliterated as "ōw," to distinguish it from the kamats hatuf, ָ which is a shorter "o" sound. But
putting the "w" in there is confusing, and does more harm than good. The "w" just means that you round your
lips more when you say a holam, than when you say a kamats hatuf. The kamats hatuf, ,ָ is more like the "o"
in "hot," or the "aw" sound in "lawn." (Unfortunately, the plain kamats, ָ, or "a" as in father, looks just the
same.)
ʿ
The letter named ayin, ‫ע‬, transliterated as , is a pharyngeal consonant, a sound for which we have no equivalent in
English. It is accomplished by tightening the pharynx slightly, right as you begin saying the "a." It is something like
when you gargle, how you tighten your throat to keep the stuff from going down no farther than the top of your throat.
The letter named shuruk, ‫ ּו‬, transliterated as û or oo, is a "u" sound like in "moon."
So the original name of Joshua was pronounced (according to the vowels inserted much later into the Masoretic text):
"yə-hō-shu-ʿa" (with the emphasis on the "ho" syllable)
But, according to Numbers 13:16, Moses changed Yehoshua's name to Yeshua, as follows:
The later shorter version of "Joshua:"
‫ יֵׁשּוע‬aʿûšēy (Remember, you read Hebrew from right to left.)

- 127 -
Yeshuʿa, pronounced Yay-shoo-a, with the "a" in the first syllable "yay" being long, like in "rake."
Hebrew for the word "Anointed," from which we get the English words "Messiah," and "Christ." (See ; 2 Sam 23:1; 2
Chron. 6:42, Psalm 2:2)
‫ מָ ִׁשיח‬Māšîa Moshiach Pronounced "maw-shee-ach," the "ch" as in Bach
The Hebrew article, i.e., the word for "the," is the word "ha." So if you wanted to say Jesus the Christ, that is, Jesus the
Anointed One, in Hebrew, it would be Yeshua Ha-Moshiach."
Jesus' name in Greek is Ἰησοῦς (Iēsoûs), "Yaysoos," which was a common enough name for Jews in the time of
Greek language ascendancy and Hebrew language descendancy. This is the form of the name into which the Jewish
scholars of Alexandria, Egypt, translated the name Joshua from the Hebrew into Greek for their translation of the Jewish
Bible into Greek a couple centuries before Christ. Thus the title page of the book of Joshua in the Greek translation of the
Jewish Bible (the Septuagint or LXX) reads ΙΗΣΟΥΣ ΝΑΥΗ (Iēsoûs Nauē), "Jesus son of Nun." So Iēsoûs
(Yaysoos) was the transliteration of the Hebrew ‫יֵׁשּוע‬ yēšûʿa "Yayshua," which was a later form of the Hebrew name
of Joshua, ‫ יְ ֹהוׁשּוע‬yəhōshuʿa "Y'hoshua." (Numbers 13:16 says Moses changed it.) The "sh" sound of the Hebrew
letter ‫ ׁש‬shin, became the "s" sound of the Greek letter σ, "sigma," because the Greek language did not have the sound
"sh." And the "s" was added on to the end of the name for Greek, because that is simply the ending that the Greek
language added on to the end of masculine names. The endings of Semitic names were Hellenized (Grecized) in different
ways, depending sometimes, for example, on whether they ended in a consonant or a vowel. Names ending with a
consonant like Jacob and Eleazar received in their nominative case form a final 'os,' and thus Yacov (Jacob) became
Yacobos and Eleazar became Lazaros (Lazarus). Names ending in a vowel, like Levi and Yeshua, received in their
nominative form a final 's,' and thus Levi became Lewis (Greek had no v sound) Yeshua became Yesus. The 'Yesus'
was in turn transliterated into English, after first passing through Latin, and some initial 'Y's became J's. The route by
which the Y of Y'huda (Judah) became the J of 'Jew,' or the Y of Yacov became the J of Jacob, is the same route by which
the Y of Yeshua and Yesous became the J of Jesus. In other languages also, Y's become J's. For example in Spanish,
the pronoun meaning "I," "yo," is often pronounced "jo."
As for the Z sound, one myth is that the second syllable of the name Jesus came from the Greek god Zeus. In fact, the
final 's' as said before was the Hellenization of the name. And the 'z' sound of the middle 's' is simply the common
phenomenon of "phonological assimilation." In this case, the normally unvoiced letter 's' experiences a peer pressure
'squeeze' by the voicedness of the vowels before and after it, and so the "s" takes on, 'assimilates,' that voicedness, and
becomes the voiced version of s, which is 'z.' This phenomenon occurs in many other English words as well. For
example, when we pluralize a word in English, we add the letter "s" to it. When we speak of more than one rock, we add
an "s" sound on the end, and say "rocks." When we speak of more than one cliff, we add an "s" sound to the end, and it
becomes "cliffs." Now, the final sounds of both "rock" and "cliff" are unvoiced, so the "s" added to them remains
unvoiced. However, when we add an "s" to a word that ends in a voiced letter, like a vowel, the "s" assimilates to the
voicedness of the vowel. For example, the when we speak of more than one key, we add an "s" to it, but the "s" becomes
a "z" sound, which is the voiced version of "s." For another example, when we speak of more than one car, we add an "s"
to it, and the result is the word "cars." But now, the "s" has become a "z" sound, which is the voiced version of "s."
This is the same principle of phonological assimilation that happens in the word "Jesus." The "s" becomes a "z" sound
simply because of the influence of the two voiced vowels surrounding it.
The name Jesus was completely Jewish. In the time of Jesus Christ, many Jews did not speak Hebrew. Hence the
need for the Greek Septuagint and the Aramaic "Targums." Hebrew was probably spoken only in and around Jerusalem,
by the scribes and priests who were trying to keep it alive. Depending on where they lived, Jews would have spoken
Aramaic, Greek or Latin, or two or all of them. According to the Jewish historian Flavius Josephus, the name "Jesus" was
a not uncommon name for Greek-speaking Jews in the Greek speaking era. In Galilee especially, which was a
cosmopolitan district, with Latin and Greek being necessary for effective commerce, there would have been many Jews
who read their Bible only in Greek, in the Septuagint. There were several Jews named Jesus mentioned in the Septuagint
and in Josephus' histories of the Jews.
- 128 -
Yahveh and Adonai in Hebrew font:
YHVH:
‫( יֹהוֹה‬The letters are in reverse order to English. Unreversed: Yodh-He-Vav-He
Sometimes you will see this name spelled "Yahveh," and other times, "Yahweh." Similarly, the name of the
letter ‫ ו‬, "vav," is sometimes also spelled "waw." This is because in ancient Hebrew, this ‫ ו‬sound used to be
pronounced "w." But now in modern Hebrew it sounds like an English "v." The original Hebrew vav may
have acutally been neither like our English V or W, but rather a sound formed similar to a W, but heard like a
V, such as there is in Spanish.
If you are unable or unwilling to pronounce the "waw" ( ‫ ) ו‬in "Yahweh" correctly, there is no spiritual
disadvantage to you. God's name is not a magic incantation, or an "open sesame" that is required to be
pronounced exactly right or God won't hear you. God has shown perfect willingness over the millennia to
answer prayers made to all of his names, in all the different variations of them caused by all the different
languages of the world. If you are relying on pronouncing this ‫ יֹהוֹה‬name exactly right, you are on shaky
ground, because no one is absolutely certain how it is pronounced, since the Hebrew scribes forgot exactly
which vowels used to be included with these four consonants.
Following is the Hebrew for "Said Yahweh to my lord" from Psalm 110:1
‫לאד ִֹנִ֗י‬
ַֽ ‫נְ ֻאֻ֤ם יְ ֹה ָוָֹ֨ה ׀‬ (remember, from right to left, so: num yəhowah ladōnōî
One theory is that, since the original Hebrew scriptures did not have vowels marked in them, and the Israelites never
uttered Yahveh's name, they forgot which vowels were in the name, so when the Nakdan and Masorete scribes added
vowels after the time of Christ, they decided to put in the vowels from "Adonai" instead. So, the result of forcing the
vowels of Adonai into YHVH, was the following fictional word:
‫יְ ֹהוָֹה‬ thus, yəhōvāh
This word Jehovah, they say, is not a real word therefore.
But many disagree, including Davidson in The Analytical Hebrew and Chaldee Lexicon, Hendrickson Publishers, page
171, where he says as follows:
‫ יְ ֹהוָֹה‬the most sacred name of God, expressive of His eternal, Self-existence, first communicated to the
Hebrews, Ex. 3:14, comp. chap. 6:3. This name appears to be composed of ‫( יְ ֹהו‬fut. of‫ ֹהָ וָֹה‬, like ‫יְ ִֹהי‬
from‫ ) ֹהָ יָֹה‬and ‫( וָֹה‬preterite by aphaeresis for ‫)ֹהוָֹה‬,
ַֽ the verb to be being twice repeated as in Ex. 3:14.
If we supply ‫ ַֽאׁשר‬between these words we obtain nearly the same sense as expressed there in the words
‫א ְֹהיֹה ַֽאׁשר א ְֹהיֹה‬. The Jews who (from an early date) believed this name incommunicable, substituted,
in the pronunciation, the consonants of ‫דנָי‬ ֹ ‫ ַֽא‬, the vowels being alike in both words (with the exception of
simple and composite Sheva), and according to these the punctuators suited the vowels of the prefixes
when coming to stand before ‫ יְ ֹהוָֹה‬, as ‫דנָי‬ ֹ ‫ בא‬, ‫ ליֹהוָֹה‬, ‫ מֵ יֹהום‬according to ‫דנָי‬ ֹ ‫ בא‬, ‫ לאדֹ ָני‬, ‫דנָי‬
ֹ ‫ מֵ ַֽא‬.
Where, however, ‫ יְ ֹהוָֹה‬is already preceded by ‫דנָי‬ ֹ ‫ ַֽא‬, to avoid repetition, they furnished it with the vowels
of ‫ֹלֹהים‬ ִ ‫ ַֽא‬, in order that it be pronounced with its consonants, so that ‫ ַֽאדֹ נָי ַֽיֹהוָֹה‬is to be read ‫ַֽאדֹ נָי‬
‫ֹלֹהים‬
ִ ‫ ַֽא‬. The punctuators seem to intimate the originality of the vowels of ‫ יְ ֹהוָֹה‬by not pointing Yod
with Hateph Pattah ( ‫ ) יֹהוָֹה‬to indicate the reading of ‫דנָי‬ ֹ ‫ ַֽא‬just as they point it with Hhateph-Segol to
indicate the reading of ‫ֹלֹהים‬ ִ ‫ ַֽא‬. We could, moreover, not account for the abbreviated forms ‫ יְ ֹהו‬, ‫יו‬
prefixed to so many proper names, unless we consider the vowels of ‫ יְ ֹהוָֹה‬original.
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Now, the question arises, How important is it that we pronounce God's and Jesus' names just right? Here are some points
to consider:
• God knows all things. God knows what is in the heart and mind of every one. God therefore also
knows when he is being called upon.
• The kingdom of heaven belongs to little children. Little children do not pronounce words just right, yet
God never turns them away. Unless you become like a little child, you shall never enter the Kingdom of
God.
• The Israelites, the ones who received the pronunciation of Yehovah, lost it. If they don't know the
exact pronunciation, then we today sure don't.
• All my life I have observed that God honors and answers the prayers of people who pray to "God."
• God is concerned about our heart attitudes, not that we pronounce things exactly.
• It is a trait of the Pharisees, that they insisted on correctness in such minutiae, but failed to get their
attitudes right. And Jesus guaranteed to the Pharisees that they would not escape being sentenced to
Gehenna, the lake of fire.
• We all have knowledge. Knowledge puffs up, but Love builds up / edifies. Everything we say and
teach should be out of love for our brother / sister, to help him or her succeed in their journey to eternal
life.
I have heard many say that Mary (Miryam), the mother of Jesus, since she was a Jew, must have named her son Yeshua.
This may well be, but we do not know this for sure. In Galilee, close as it was to the Greek-speaking and Latin-speaking
cities Sephoris and Tiberias, they probably spoke both Aramaic and Greek, and even some Latin. Documents found
among the Dead Sea Scrolls in the Qumran caves included Greek-language documents, and in the Cave of Letters, personal
documents were found that were written in Greek. Jews of Galilee in Jesus' day were at a minimum bilingual- Aramaic
and Greek, and probably spoke at least four languages. Here is a link to a discussion of Greek-language documents found
in the Cave of Letters: https://en.wikipedia.org/wiki/Cave_of_Letters
For all we know, Mary named her son the Greek name, Yaysoos. I translated the gospel of Luke from Greek to English,
and from how Mary quotes the Old Testament in Luke chapter 1, it sure looks like she (or maybe Luke) read and quoted
the Greek Old Testament scriptures, the Septuagint. But we don't know for sure.
The good news about Jesus Christ and his death and resurrection on our behalf, has been spread all around the world. In
Spanish, Jesus' name is pronounced "Hess-oos." In German it is pronounced "Yay-soos." The name "Jesus" has saved
many in many different cultures and languages, where they pronounce God and Jesus in many different ways. God
honors all these pronunciations. Sure, you can pronounce Jesus' name as "Y'shua" if you like. But since billions of
people in the world already know him as "Jesus" and not "Y'shua," you may come across as strange when you do say
"Y'shua," because those billions of people won't know who or what you are talking about.
Some people make the argument that the word "Jesus" does not mean anything, whereas the word "Y'shua" does, means
"salvation." But this argument is not valid. Because "Y'shua" did not mean anything to you until after someone
explained to you that it means "salvation." In the same way also, the gospel of Matthew, in 1:21, explains to you that
"Jesus" was named Jesus, "because he shall save his people from their sins." Any competent pastor or teacher would then
proceed to explain that "Jesus" comes from a Hebrew name that means "salvation." So either way, Y'shua or Jesus, you
don't know what it means until someone explains it to you.
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Endnote #2 - Genealogies
MATTHEW'S AND LUKE'S GENEALOGIES APPEAR TO GIVE CONFLICTING GENEALOGIES OF

JOSEPH THE HUSBAND OF MARY.
Matthew 1:1-17; Luke 3:28-38
MATTHEW LUKE
Abraham Abraham
Isaac Isaac
Jacob Jacob
Judah Judah
Perez Perez
Hezron Hezron
Aram Aram
Amminadab Amminadab
Nahshon Nahshon
Salmon Salmon
Boaz Boaz
Obed Obed
Jesse Jesse
David David
Solomon Nathan
Rehoboam Mattatha
Abijah Menna
Asa Melea
Jehoshaphat Eliakim
Joram Jonam
Uzziah Joseph
Jotham Judah
Ahaz Simeon
Hezekiah Levi
Manasseh Matthat
Amos/Amon Jorim
Josiah Eliezer
Jeconiah Joshua
Shealtiel Er
Zerubbabel Elmadam
Abiud Cosam
Eliakim Addi
Azor Melki
Zadok Neri
Achim Shealtiel
Eliud Zerubbabel
Eleazar Rhesa
Matthan Joanan
Jacob Joda
Joseph Josech
Jesus Semein
Mattathias
Joseph
Jannai
Melki
Levi
Matthat
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Heli
Joseph
Jesus
It should be noted that though Matthew states in 1:17 that there are three sets of 14 generations, there are only 13
generations in his 3rd set. He also left out two generations from the second set which would have made that set 16
generations. After Josiah came Jehoiakim and Jehoiachin, according to 2 Kings 23:34 – 24:6. Thus it seems Matthew
made these sets for some purpose such as to be a memorization aid or teaching aid.
Following is taken from an article on the Internet, formerly on carm.org:
Both Matthew 1 and Luke 3 contain genealogies of Jesus. But there is one problem. They are different. Luke's
Genealogy starts at Adam and goes to David. Matthew's Genealogy starts at Abraham and goes to David. When the
genealogies arrive at David, they split with David's sons: Nathan (Mary's side) and Solomon (Joseph's side).
There is no discrepancy because one genealogy is for Mary and the other is for Joseph. It was customary to mention
the genealogy through the father even though it was clearly known that it was through Mary.
First, realize that the Bible should be interpreted in the context of its literary style, culture, and history. Breaking up
genealogies into male and female representations was acceptable in the ancient Near East culture since it was often
impolite to speak of women without proper conditions being met: male presence, etc. One genealogy is of Mary and the
other of Joseph, even though both mention Joseph. In other words, the Mary was counted "in" Joseph and under his
headship.
Second, do any critics actually think that those who collected the books of the New Testament, and who believed it was
inerrant, were unaware of this blatant differentiation in genealogies? Does anyone actually think that the Christians were
so dense that they were unaware of the differences in the genealogy lists, closed their eyes and put the gospels into the
canon anyway hoping no one would notice? Not at all. They knew the cultural context and had no problem with it
knowing that one was of Joseph and the other of Mary.
Third, notice that Luke starts with Mary and goes backwards to Adam. Matthew starts with Abraham and goes
forward to Joseph. The intents of the genealogies were different which is seen in their styles. Luke was not written to
the Jews, Matthew was. Therefore, Matthew would carry the legal line (from Abraham through David) and Luke the
biological one (from Adam through David). Also, notice that Luke's first three chapters mention Mary eleven times;
hence, the genealogy from her. Fourth, notice Luke 3:23, "And when He began His ministry, Jesus Himself was about
thirty years of age, being supposedly the son of Joseph, the son of Eli," This designation "supposedly" seems to signify the
Marian genealogy since it seems to indicate that Jesus is not the biological son of Joseph.
Finally, in the Joseph genealogy there is a man named Jeconiah. God cursed Jeconiah (also called Coniah), stating
that no descendant of his would ever sit on the throne of David, "For no man of his descendants will prosper sitting on the
throne of David or ruling again in Judah," (Jer. 22:30). But Jesus, of course, will sit on the throne in the heavenly kingdom.
The point is that Jesus is not a biological descendant of Jeconiah, but through the other lineage -- that of Mary. Hence, the
prophetic curse upon Jeconiah stands inviolate. But, the legal adoption of Jesus by Joseph reckoned the legal rights of
Joseph to Jesus as a son, not the biological curse. This is why we need two genealogies: one of Mary (the actually
biological line according to prophecy), and the legal line through Joseph.
Again, the early church knew this and had no problem with it. It is only the critics of today who narrow their vision
and require this to be a "contradiction" when in reality we have an explanation that is more than sufficient.
It should also be mentioned that two Hebrew Matthew manuscripts have been found by Jewish textual scholar Nehemia
Gordon which say here that this genealogy is of the "father" of Mary. I am not saying they are the true original text; I am
simply pointing out that they exist.
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ENDNOTE #3 - Nazarene
WHAT O.T. PROPHECIES WAS MATTHEW REFERRING TO WHICH SAID OF JESUS, "HE SHALL BE
CALLED A NAZARENE"?
Diatess. 3:10; Mt 2:23
PROBLEM: In Matthew 2:23, Matthew says, "And having been warned in a dream, he withdrew to the district of
Galilee, 23and went and lived in a town called Nazareth, so that what was spoken through the prophets would be fulfilled,
that he will be called a Nazarene." Greek: Ναζωραῖος - Nazōraios. But there is no passage in the Old Testament
prophets which says this.
Note that Matthew says here, "what was spoken through the prophets" with prophets in the plural. This is why I did not
put the prediction in quotes, because it is not one specific prophecy, but a general one from more than one prophet. Some
interpreters see the key to be the Semitic root word "netser" meaning "branch," which when spoken aloud, sounds similar
to the "nazar" of Nazaroian. The Greek sound "dzeta" would be the natural letter for translators to use to render the
Hebrew "tsade." Thus, shall be "called" a Nazaroian. And these interpreters thus connect it to Isaiah 11:1 where the
Semitic "netser" root was used: "Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear
fruit." But since Matthew says "prophets," plural, this one Isaiah passage alone is probably not what he meant. He was
probably also alluding to several passages in the Hebrew scriptures that use another related Hebrew word, Isaiah 4:2 "a
Branch of Yahweh"; Jeremiah 23:5 "I will raise up for David a righteous Branch, and he shall reign as king..."; Jeremiah
33:15 "I will cause a righteous branch to spring up for David, and he shall execute justice and righteousness in the land";
Zechariah 3:8 "...I will bring my servant the Branch"; Zechariah 6:12 "Behold, the man whose name is the Branch: for he
shall branch out from his place, and he shall build the temple of Yahweh." (For what it's worth, the Greek word 
[nezer] in the Septuagint is translated as "crown" in IV Kings 11:12; in our Bible, II Kings 11:12)
This term "Nazarene" came to be a general term of contempt, considering the Judeans' view of Galileans and Samaritans as
polluted genetically and contemptible. Nazareth was an unlikely place for the Messiah to be from, because Nazareth was
held in contempt. Nathaniel said in John 1:46, "Nazareth! Can anything good come from there?" In John 7:52, the
Pharisees scorned the temple guards, saying, "Are you also from Galilee? Search and see that no prophet arises out of
Galilee." The Pharisees in John 8:48 told Jesus, "Do we not rightly say that you are a Samaritan?" For the town of
Nazareth was quite close to Samaria.
Therefore, perhaps Matthew viewed Jesus' living in Nazareth as a fulfillment of several Old Testament prophecies which
predict that the Messiah would be despised, combined with Isaiah 9:1,2 which says that a light will dawn on Galilee of the
Gentiles, the geographical territory where Nazareth was, an area held in contempt by the Judeans. In fact, after the time
of Jesus, his disciples came to be called "Notzri" by Jews who did not believe in Jesus. This is a contemptuous epithet.
"But I am a worm, and no man; scorned by men, and despised by the people."
Psalm 22:6
"He was despised and rejected by men; a man of suffering, and acquainted with grief; and as one from
whom men hide their faces, he was despised, and we held him of no account." Isaiah 53:3
"And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing..." Daniel 9:26a
"In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter
time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 'The
people who walked in darkness have seen a great light; those who lived in a land of deep darkness, on
them light has shined." Isaiah 9:1-2
Combine this with the fact that Jesus declared that the prophet Jonah was a sign of Him. When people demanded from
him a sign from heaven, Jesus several times responded, "This wicked and adulterous generation seeks a sign, but none will
be given it except the sign of Jonah."
How was Jonah a sign of Jesus the Messiah? Apart from being in the heart of the earth for three days and three nights,
Jonah was a sign of Jesus in another, very important but little known way. "I will raise up for them a prophet like you
from among their brethren; and I will put my words in his mouth..." Deuteronomy 18:18 Did a prophet come out of
Galilee? Yes, before Jesus, a prophet did indeed come out of Galilee: Jonah, from Gath-Hepher, which was on a hill very
close to if not the same hill where Nazareth later was! See II Kings 14:25, "...according to the word of YHVH, the God
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of Israel, which he spoke by his servant Jonah son of Amittai, the prophet, who was from Gath-hepher." There was only
one prophet named Jonah, who was the son of Amittai. Jonah was also in Sheol / Hades, as Jesus was (Jonah 2:2).
Jonah also volunteered to be killed, in order to save the rest of the souls on the boat. Jesus volunteered to be killed, in
order the save the rest of our souls.
ENDNOTE #4 – Matt 14:21
Matthew 14:21
The Greek word for "without" in Matthew 14:21 is χωρίς (chōrís), which generally means "without, apart from." Here it
could mean "besides, in addition to, not counting." But it is also possible that there were no women and children present
at all.
Let's start with what we know for sure from the narrative: that it was men only who were in the mess-parties or groups of
50 and 100, for that is how they were counted. There would be no point in having women and children included in the
groups of 50 if they were not going to be counted. For if women and children were in the groups of 50, and they counted
only the men, does that mean that the disciples would go to each group and count, say 25 or 30 men in a group and then
move on to count in another group? There would just not be any sense in groups of 50 unless everyone in the groups
were counted. The point of the groups of 50 was to count the crowd, everyone in the groups were counted, that's how
they knew that there were 5,000: that there were 50 or 100 in each group.
Therefore we must conclude one or the other of the following two scenarios: 1) That women and children may have been
present, but segregated, as was the custom in the synagogues, and seated separate and apart from the men. The women
and children were not in the groups of 50 and 100. This would fall within the meaning of the word chōrís. Or, (2), That
no women and children were among the crowd that "ran together" over to the place (Mark 6:33) and arrived ahead of the
boat. This would be reasonable, since the children and the women laden with infants would not be able to "run together"
the four miles with the men. For the crowd ran all the way from Capernaum, most likely, as that became Jesus' "own
town," and base of operations. They ran from Capernaum to near Bethsaida-Julias, across the lake from Capernaum.
This would be a fast run of about four miles. (When you look at the shape of the lake, it would make sense to boat it, to
go as the crow flies rather than around the hump in the shape of the lake that separated the two towns.) In addition, John
notes that the Passover, the festival of the Jews, was near. This festival was one of the three "pilgrim" festivals, which
only required men, not women and children, to "go up" to Jerusalem to present themselves to the Lord (Exodus 23:17).
Thus the men were already out journeying, making their way to Jerusalem, for only there could they present themselves.
So for both these reasons, it is reasonable to conclude that only adult males were even in the crowd that went out to that
remote place. For otherwise, it is puzzling why John made note that it was almost the Passover. Moreover, there is
Mark 6:44 that flatly states that the ones eating were five thousand males, and Luke 9:14 says that those present "were
about five thousand males." And so the meaning of chōrís in Matthew 14:21 would be that the men were there without
women and children. They came without them.
All that said, it would still be difficult to give meaning number 2 to chōrís here for the geographical and temporal
considerations stated, but not for the use of chōrísin Matthew's account of the feeding of the four thousand in 15:38.
Thus it seems most reasonable to conclude that women and children were not in the groups of hundreds and fifties, but
were still possibly present and fed, only segregated from the men.
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ENDNOTE #5 – Temple Tax
HOW DID A ONCE-ONLY ATONEMENT OFFERING BECOME AN ANNUAL TAX?
Diatessaron 17:22, Matthew 17:24
"11Then the LORD said to Moses, 12'When you take the census of the Israelites to number them, at the time he is
numbered each man shall give a ransom for his life to the LORD, so that no plague may come upon him for being
numbered. 13Each one who crosses over to those already numbered is to give a half shekel, according to the
sanctuary shekel, which weighs twenty gerahs. This half shekel is an offering to the LORD. 14Each one who
crosses over to those already numbered, each who is twenty years old or more, is to give an offering to the LORD.
15The rich are not to give more than a half shekel and the poor are not to give less when you make the offering to
the LORD, the ransom for your lives. 16You shall take the atonement money from the Israelites and shall
designate it for the service of the tent of meeting; before the LORD it will be a reminder of the ransom given for his
life.'" Exodus 30:11-16
The money offering in question was clearly a ransom for a man's life, to atone for the evil act of a man allowing himself to
be numbered. There are other scriptures that indicate God's displeasure with his people being numbered; see for example,
I Chronicles chapter 21, and 27:23,24. The atonement offering was to be made only "when you take a census of Israel to
number them." This was said in anticipation of the one "Numbering" of Israel in the book of Numbers. A man only had
to pay this atonement when he "crosses over" to join the group of those registered in the book. Where in this scripture is
there any command that a man be counted more than once? Or annually? It says no such thing.
The New Testament apostles tell us that the old testament is given to us as ensamples, or patterns. Old testament lessons
are shadows of something real, a real object. Imagine that the light of God is shining upon an object with substance, but
all that hits the earth is the outline of the real object in the form of a shadow. This atonement offering was such a shadow,
a pattern in the shape of the real thing. The real thing is Christ. The real thing is the crossing over from death to life.
Are you numbered among the living? Have you crossed over to join those whose name is registered in the book of life?
There was a one time ransom through the Lamb of God. If it is more than one time, it is an indulgence scam. Does God
let a man be kidnapped by Satan every year so that God can ransom the same man again?
"4So all the elders of Israel gathered together and came to Samuel at Ramah. 5They said to him, 'You are old, and
your sons do not walk in your ways; now appoint a king to govern us, such as all the other nations have.' 6But
when they said, 'Give us a king to lead us,' this displeased Samuel; so he prayed to the LORD. 7And the LORD
told him: 'Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me
as their king. 8As they have done from the day I brought them up out of Egypt until this day, forsaking me and
serving other gods, so they are doing to you. 9Now listen to them; but warn them solemnly and let them know
what the king who will reign over them will do.' 10Samuel told all the words of the LORD to the people who were
asking him for a king. 11He said, 'This is what the king who will reign over you will do: He will take your sons
and make them serve with his chariots and horses, and they will run in front of his chariots. 12Some he will assign
to be commanders of thousands and commanders of fifties, and others to plow his ground and reap his harvest, and
still others to make weapons of war and equipment for his chariots. 13He will take your daughters to be perfumers
and cooks and bakers. 14He will take the best of your fields and vineyards and olive groves and give them to his
attendants. 15He will take a tenth of your grain and of your vintage and give it to his officials and attendants.
16Your menservants and maidservants and the best of your cattle and donkeys he will take for his own use. 17He
will take a tenth of your flocks, and you yourselves will become his slaves. 18When that day comes, you will cry
out for relief from the king you have chosen for yourselves, and the LORD will not answer you in that day.' 19But
the people refused to listen to Samuel. "No!' they said. 'We want a king over us. 20Then we will be like all the
other nations, with a king to lead us and to go out before us and fight our battles.' 21When Samuel heard all that
the people said, he repeated it before the LORD. 22The LORD answered, 'Listen to them and give them a king.'
I Samuel 8:4-22
God warned Israel against the dangers of a human government: the king would tax them oppressively, force them into
labor, and send their sons to their deaths in economic wars. By choosing a human king, God said, "they have rejected me
as their king." Following is what one of their kings did with the Exodus 30:11-16 scripture, the one about the one-time
atonement offering.
"4,5After this Joash decided to restore the house of the LORD. He gathered the priests and the Levites, and said to
them, 'Go out to all the cities of Judah and collect money from all Israel that you may repair the house of your God
year by year. All the funds for sacred purposes that are brought to the temple of the LORD– the money from
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everyone who is counted, the money from personal vows, and all the money that any man's heart prompts him to
bring into the temple of the LORD– the priests may take themselves, each from his own acquaintances. However,
they must make whatever repairs on the temple may prove necessary.' 6But by the twenty-third year of the reign
of King Joash, the priests still had not made needed repairs on the temple. 7So King Joash summoned the priest
Jehoiada and the other priests. 'Why do you not repair the temple?' he asked them. 'Now therefore, you must no
longer take funds from your acquaintances. You shall hand the money over for the repairs.' 8The priests agreed
that they would neither take funds from the people nor make the repairs on the temple. 9Then the priest Jehoiada
took a chest, bored a hole in its lid, and set it beside the pillar on the right side, as one entered the temple of the
Lord. The priests who guarded the threshold put in it all the money that was brought into the house of the LORD.
10Whenever they saw that there was a large amount of money in the chest, the royal secretary and the high priest
came, counted the money that had been brought into the house of the LORD and put it into bags. 11When the
amount had been determined, they would give the money into the hands of the workmen who had the oversight of
the house of the LORD; and they in turn paid it out to the carpenters and the builders who worked upon the house
of the LORD, 12and to the masons and stonecutters, as well as to buy timber and quarried stone for making repairs
on the house of the LORD, and for any outlay upon the repairs of the house. 15No reckoning was asked of the
men who were provided with the funds to give to the workmen, because they were positions of trust."
II Chronicles 24:4, 5; II Kings 12:4-12, 15
This is the first time in the Bible that it was ever suggested that the census be annual, and that each man pay money every
year when he is counted.
Note that Joash decided this. It was not commanded by God. God had been rejected as king. The decision to make the
census annual, and accompanied by a "tax," was the decision of a human king. This was a clear disobedience to God's
command. And therefore, illegal.
Note that each priest collected the money "each from his own acquaintances," v. 5. Then in verse 7, Joash told the priests
to no longer collect from their acquaintances, but apparently they continued to do so, as we will see in the New Testament.
In addition to collecting from their own acquaintances, there was a chest placed at the entrance to the temple for voluntary
offerings. This money was then given to Levites in charge of repairing the temple. Note that "No reckoning was asked
of the men who were provided with the funds to give to the workmen, because they were positions of trust." This system
gave them opportunity to skim from the collections for themselves.
Between the time of King Joash and the time of Nehemiah, the temple was destroyed and the people of Judah were taken
into exile. After regaining an opportunity to return to Jerusalem, Ezra and Nehemiah led the people in the effort to
rebuild the city and the temple. At that time, the people said:
"We lay upon ourselves the obligation to charge ourselves yearly one third of a shekel for the service of the house
of our God" Nehemiah 10:32
This time, it is not a king who imposes this "temple tax" upon the people, but the people themselves who "lay upon
ourselves the obligation to charge ourselves yearly..."
Here the people themselves have set aside the scriptures in order to set up their own tradition. And is there any human
government anywhere, that, if the populace volunteers to pay a tax of some sort, would say, "No, we do not want the
money. Do not give us any money"? A voluntary or temporary tax takes on a life of its own, and soon becomes a much
larger amount, becomes more frequent, and becomes mandatory. Typical this is of the life of a tax. Such is the fate of a
people who reject God as their king and choose a human government.
24And when they arrived in Capernaum, the collectors of the two drachmas approached Peter, and they said, "Does
your rabbi not pay the two drachmas?"
25He says, "Yes he does."
And when Peter had come into the house, Jesus spoke to him first, saying, "What do you think, Simon: the
kings of the earth, from whom do they collect toll and tribute— from their sons, or from others?"
26And when he answered, "From others," Jesus said to him, "Alright then, the sons are free. 27But, so that we
not scandalize them, go to the lake, cast a hook, and the first fish that comes up, take, and when you have opened
its mouth, you will find a four-drachma coin. Take that, and give it to them, as mine and yours."
Matthew 17:24-27 (DRP)
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It appears that the custom of the priests collecting money "each from his own acquaintance" was still being practiced.
The collectors "came to Peter." Peter did not seek the collectors out, or pass by a toll booth, or run an errand to a
government building. No, these collectors must have been men who knew Peter, for they came to Peter. This happened
in Capernaum, Peter's hometown. That may be why they chose to come to Peter and not to Jesus. They were men of
Capernaum, and acquaintances of Peter, and not of Jesus.
The payment at issue in this passage was a Jewish religious matter. Jesus and the disciples were Sons or Citizens of the
Kingdom of Heaven, so were not subject to this "tax." Remember, the Levites did not pay the census atonement fee tax.
(Numbers 1:48, 49) All those who become Citizens of the kingdom of God have the same status in regard to this tax as
the Levites had. "God has made us kings and priests, and we will reign on the earth." Rev. 5:10 Kings do not pay the
tax. And kings are what Jesus and the twelve apostles were.
"Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into
the temple treasury. Many rich people threw in large amounts. But a poor widow came and put in two very
small copper coins, worth only a fraction of a penny.
Calling his disciples to him, Jesus said, 'I tell you the truth, this poor widow has put more into the treasury than
all the others. They all gave their gifts out of their wealth; but she out of her poverty put in everything— all she
had to live on.'" Mark 12:41-44; Luke 21:1-4
So by Jesus' time, the priests not only still collected "each from his own acquaintance," but they also collected by means of
the chest at the temple entrance.
This is typical of the life of a tax. Whether ancient Israel, or America, if the lawmaking entity adopts a tax, say, for one
time only, to be assessed only at the time of the manufacture of, say, a bullet making machine, over time the human
government manages to turn it into an annual tax, and make it apply to everyone, who never had anything to do with a
bullet making machine at all! The new generations of citizens do not study law, and are not aware of the "intent of
congress" when that tax law was written. The schools are government run, so the schools from then on tell them that this
tax must be paid annually by everyone.
But here is great news: In the land of the Majestic King,
"You will call to mind what once you feared: 'Where is the one who counted? (for tax purposes) Where is the one
who weighed the tribute? Where is the one who counted the treasuries?' No longer will you see these arrogant
people...For Yahweh is our judge; Yahweh is our lawgiver." Isaiah 33:18,19, 22
So, store up your treasures in heaven, where moths do not eat, rust does not destroy, thieves do not break in and steal, and
bureaucrats do not confiscate under a pretense of law.
ENDNOTE #6 – Evil Eye
What is the "evil eye"? ὀφθαλμός πονηρός – ophthalmós ponērós

Diatessaron 10:2, 14:10, 18:29, 23:50; Matt. 6:23, 20:15; Mark 7:22; Luke 11:34
This phrase ὀφθαλμός πονηρός – ophthalmós ponērós, "evil eye," is not original in the Greek New Testament, but is
from ‫ ָרעָ ֹה עיִ ן‬- rāʿāh ʿayin, or, with the article and modifier postpositive, ‫ עיִ ן ֹהָ רע‬ʿayin hāraʿ. This is a concept from
the Semitic cultures and the Hebrew scriptures. Ophthalmós ponērós is used only four times in the Greek New
Testament. Two of those, Matthew 6:23 and Luke 11:34, are in the same teaching, the "lamp of the body," and so for the
purpose of understanding the meaning of the phrase from context, these two passages really count as one context. Thus
we have three contexts: the "eye is the lamp of the body" discourse of Matthew 6:23 and Luke 11:34; the set of "evils
coming out of the heart of the human being that makes the human unclean" discourse of Mark 7:22; and the Parable of the
workers in the field, Matthew 20:15, in which the 11th hour workers receive the same wage as the 3rd hour workers. And
in the Jewish translation of the scriptures into Greek, the Septuagint, the phrase is found once, in Deuteronomy 15:9. This
makes a total of four contexts from which to glean the meaning of the phrase ophthalmós ponērós.
When so few contexts are available, it is very helpful if the passages themselves designate any antonyms to the word
or phrase in question, and this fortunately is such a case. For both the Matthew and Luke versions of the "lamp of the
body" teaching show Jesus contrasting the ophthalmós ponērós to the ὀφθαλμός ἁπλοῦς – ophthalmós haploȗs. This
word, in its uncontracted form, ἁπλόος, is used once in the Septuagint, in Proverbs 11:25, where it means "generous."
There, the Greek ψυχὴ ἁπλῇ - psuchē haplē, "liberal soul," is translated from the Hebrew ‫ – נפׁש ְב ָרכָ ֹה‬nepeš ərā āh,
for a giving, blessing, generous person.
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The contrast to generosity is easily seen in Deuteronomy 15:9, where the evil eye ‫ ָרעָ ֹה עיִ ן‬- rāʿāh ʿayin, is a case of
resenting the poor, looking on one's poor neighbor with an evil eye, resenting the year of release of debts.
Similar is Matt. 20:15. In that passage the person with the evil eye had objected to the landowner for giving the
same amount of pay to someone who had worked one hour as he had given to someone who had worked all day. The
Greek says, "Is your eye evil because I am good?" There it seems to be a trait of suspiciousness, ascribing unfairness or
evil motives to the landowner. Or it could be simple begrudgement of the landowner's generosity, as "Does my
generosity arouse your stinginess?" Resentment or suspicion also darken the eye. The aperture of the eye narrows when
the soul feels suspicious or stingy. And by stingy itself we mean "tight" and restricted. The word raʿ also can mean
"discontented," as in Genesis 40:7. Further, it remains today in Modern Hebrew that ‫רע־עיִ ן‬, raʿ - ʿayin means "eye of
envy."
Also helpful is to note as many antonyms of ἁπλόος as possible in all the Greek literature. It is the opposite of
διπλόος, "two-fold, double;" of ἀκριβής, "strict, accurate," and of μεμιγμένος, "compound, mixed."
In the Septuagint the concept of the evil eye from the Hebrew ‫ רע֣ ע֑ יִ ן‬was also translated into the Greek attributive
noun βάσκανος - báskanos, and the adjective βασκανία - baskanía. For instances of these words in the Greek scriptures,
see Proverbs 23:6, 28:22. In these and other Jewish writings in Greek, such as the Apocrypha and Josephus, the words
usually pertain to envy, covetousness, stinginess, or selfishness. An evil eye could be generalized as an attitude of
malevolence toward one's neighbor, physically signaled by a narrowing of the eye when regarding the neighbor. The
narrowing of the aperture of the eye decreases the light coming into one's own soul, and one's light becomes darkness.
Another aspect of narrowing of the eye is an attitude of scheming as to how one can manipulate things and people for
one's own selfish gain, whether gain of power, prestige, or money. This desire arises out of lack of contentment with
what situation one already has; thus it is related to "discontented, covetous." Look at the context of Jesus' teachings
surrounding the mention of the evil eye. It is the person with the evil eye that is scheming how to manipulate and control
in order to ensure financial advantage or security for himself. Even prayer can be used with an evil eye.
But one who is "simple," and relaxes in the knowledge of the fatherly benevolence of Elohim, does not take thought
about what he will eat or wear in the coming days. Neither does he covet what he does not have. And rather than take
advantage of the weakness and poverty of others, is cognizant that God is the champion of the poor, the widow, the
fatherless, the alien, and the traveler.
In Talmudic Judaism historically, there are many connotations of magic to the term "evil eye." There is one aspect
of evil magic that pertains to the person who has the evil eye, and there is another aspect of magic in the efforts of others to
ward off the evil eye. The magical concept probably came from Babylon, where it was a type of voodoo worked upon
others. Some examples of Talmudic mentions of the evil eye pertain to what acts make one vulnerable to the evil eye,
and others to what amulets and charms you can use to ward off the evil eye. But teachings similar to Jesus' can be found
in Avot 2:14, 2:16.
The voodoo aspect of the evil eye got obscured when translated into Greek because it was translated by more than
just the words "evil eye." Deut. 28:54, 56 talk of "hapalos" persons being changed by God's curse, and becoming persons
who look with evil eye ‫ ָרעָ ֹה עיִ ן‬- rāʿāh ʿayin, on their spouses or neighbors. Here the Greek verb for looking with an
evil eye, is βασκαίνω - baskaínō. I say this to introduce Galatians 3:1 in the New Testament, where Paul uses baskaínō
for "bewitch" when he says, "O foolish Galatians, who has bewitched you...? The idea of Galatians chapter three is,
"Who has worked the evil eye on you and deluded you into going back to thinking you are perfected by works of the law?"
A fundamental principle of all magic is the belief in the power of thought. Evil people try to use magic to
manipulate the environment in order to obtain their own selfish ends. The "evil eye" magically speaking was the focusing
of the radiation of one's thought power by means of squinting the eye and beaming the energy out of the eye that way.
This idea of squinting is essential to understanding why Jesus speaks of a good eye allowing fullness of light, but an evil
eye causing darkness in the body. I am not saying that Jesus legitimized any aspect of magic, but that he was simply
using the well known principle of a squinted eye to make a parable about the eye being the lamp of the body, and the idea
of your eye letting light in or not.
Jesus, speaking of the eye as the lamp of the body in the Sermon on the Mount (Diatess. 10:2; Matt. 6:22-24; Lk
11:33-36), speaks of a ἁπλοῦς - haploûs eye letting more light through, as opposed to one whose eye is evil, having a body
filled with darkness or emitting darkness out through the aperture of the eye. For an evil eye, picture someone with a
narrowed eye, out of suspicion, envy, resentment of another's happiness, resentment of another's goodness; plotting,
scheming; stingy; having as its antonym ἁπλοῦς - haploûs, which means simple, sincere, guileless like doves (as opposed
to scheming foxiness with hidden motive), open, generous, welcoming, unassuming of evil on the part of others.
Whatever makes you look at another with your eye darkened, is generally because that other is blocking your selfish
way somehow, whether your own wealth, your aggrandizement as to esteem by comparison to you, or just the fact that the
other is causing you an inconvenience as you pursue your own interests. But instead, bask your neighbor in the light of
your smile, and wish good upon them. Be relaxed in the knowledge that God knows your needs and will take care of you.
But also that God loves your neighbor equally as he loves you. The God above sends his sunshine and rain on both the
evil and the good, and is kind to the unthankful and the evil.
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ENDNOTE #7 - ἀκρασία
How the classic Greek philosophers used the word ἀκρασία.

Used in Matthew 23:25.
The Greek word here, ἀκρασία - akrasía, means to have no power over or to exercise no power over one's self, in
restraining pursuit of pleasure, the pursuit of one's appetites. But it is hard to say, "the inside is full of an absence of
something." I was tempted to say here, "full of addictions," because that is the ultimate product of lack of restraint, and
the decline in usefulness to society spoken of by Socrates and Aristotle on the subject of this word ἀκρασία. Perhaps the
regular Biblical way to say addiction would be with the Greek words ἐπιδόσις with τινός (epidosis with tinos), "being
given over to something." Ultimately I decided to use the word intemperance, and to include this endnote to show how
the Greek word was used in other Greek literature.
It is not solely a Bible-belt fundamentalist concept that unrestraint in the pursuit of pleasure brings the downfall of
civilization, but it is also the belief and teaching of the great philosophers in the history of civilization. See the excerpts
below of the classic philosophers, showing how they used the word. It is an antonym of the temperance or self-control
that is said to be a fruit of the Holy Spirit in Galatians 5:22, 23. And in another place, I Corinthians 14: 32, Paul says that
a trait of a true prophet is that "the spirits of the prophets are subject to the prophets." That is, under the control of the
prophets. Whatever our station as Christians, our verbal testimony is weak or worse, if we are addicted to shopping, or to
eating, or to drinking, or drugs, or pornography, or to romance novels, or to sex, or to television, or to complaining, or
cursing, or anything else. Whoever sins habitually is a slave to sin.
The "Majority Text" reads ἀδικίαν here–"unrighteousness"–instead of ἀκρασίας. But the King James Version in this case
did not follow the "Majority Text."
Demosthenes, in his Second Olynthiac Speech, spoke of Philip the king of the Macedonians as follows:
Εἰ δὲ τὶς σώφρων ἤ δίκαιος ἄλλος, τὴν καθ’ ἡμέραν ἀκρασίαν τοῦ βίου καὶ μεθην καὶ κορδακισμους οὐ
δυνάμενος φερεῖν, παρεώσθαι καὶ ἐν οὐδένος εἴναι μέρει τὸν τοιούτον.
"Any fairly decent or honest man, who cannot stomach the licentiousness of his daily life, the drunkenness and the lewd
dancing, is pushed aside as of no account."
Socrates, in Xenophon, Memorabilia, Book 4

(Apomnêmoneumatôn Δ)
V. He did also try to make his companions efficient in affairs, as I will now show. For holding that it is good for
anyone who means to do honorable work to have self-control, he made it clear to his companions, in the first place, that he
had been assiduous in self-discipline; moreover, in his conversation he exhorted his companions to cultivate self-control
above all things. Thus he bore in mind continually the aids to virtue, and put all his companions in mind of them. I
recall in particular the substance of a conversation that he once had with Euthydemus on self-control.
“Tell me, Euthydemus,” he said, “do you think that freedom is a noble and splendid possession both for individuals and
for communities?”
“Yes, I think it is, in the highest degree.”
“Then do you think that the man is free who is ruled by bodily pleasures and is unable to do what is best because of
them?”
“By no means.”
“Possibly, in fact, to do what is best appears to you to be freedom, and so you think that to have masters who will
prevent such activity is bondage?”
“I am sure of it.”
“You feel sure then that the incontinent are bond slaves?”
“Of course, naturally.”
“And do you think that the incontinent are merely prevented from doing what is most honorable, or are also forced to
do what is most dishonorable?”
“I think that they are forced to do that just as much as they are prevented from doing the other.”
“What sort of masters are they, in your opinion, who prevent the best and enforce the worst?”
“The worst possible, of course.”
“And what sort of slavery do you believe to be the worst?”
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“Slavery to the worst masters, I think.”

“The worst slavery, therefore, is the slavery endured by the incontinent?”
“I think so.”
“As for Wisdom, the greatest blessing, does not incontinence exclude it and drive men to the opposite? Or don't you
think that incontinence prevents them from attending to useful things and understanding them, by drawing them away to
things pleasant, and often so stuns their perception of good and evil that they choose the worse instead of the better?”
“That does happen.”
“With Prudence, Euthydemus, who, shall we say, has less to do than the incontinent? For I presume that the actions
prompted by prudence and incontinence are exact opposites?”
“I agree with that too.”
“To caring for what is right is there any stronger hindrance, do you think, than incontinence?”
“Indeed I do not.”
“And do you think there can be aught worse for a man than that which causes him to choose the harmful rather than the
useful, and persuades him to care for the one and to be careless of the other, and forces him to do the opposite of what
prudence dictates?”
“Nothing.”
“And is it not likely that self-control causes actions the opposite of those that are due to incontinence?”
“Certainly.”
“Then is not the cause of the opposite actions presumably a very great blessing?”
“Yes, presumably.”
“Consequently we may presume, Euthydemus, that self-control is a very great blessing to a man?”
“We may presume so, Socrates.”
“Has it ever occurred to you, Euthydemus– ?”
“What?”
“That though pleasure is the one and only goal to which incontinence is thought to lead men, she herself cannot bring
them to it, whereas nothing produces pleasure so surely as self-control?”
“How so?”
“Incontinence will not let them endure hunger or thirst or desire or lack of sleep, which are the sole causes of pleasure
in eating and drinking and sexual indulgence, and in resting and sleeping, after a time of waiting and resistance until the
moment comes when these will give the greatest possible satisfaction; and thus she prevents them from experiencing any
pleasure worthy to be mentioned in the most elementary and recurrent forms of enjoyment. But self-control alone causes
them to endure the sufferings I have named, and therefore she alone causes them to experience any pleasure worth
mentioning in such enjoyments.”
“What you say is entirely true.”
“Moreover, the delights of learning something good and excellent, and of studying some of the means whereby a man
knows how to regulate his body well and manage his household successfully, to be useful to his friends and city and to
defeat his enemies– knowledge that yields not only very great benefits but very great pleasures– these are the delights of
the self-controlled; but the incontinent have no part in them. For who, should we say, has less concern with these than he
who has no power of cultivating them because all his serious purposes are centered in the pleasures that lie nearest?”
“Socrates,” said Euthydemus, “I think you mean that he who is at the mercy of the bodily pleasures has no concern
whatever with virtue in any form.”
“Yes, Euthydemus; for how can an incontinent man be any better than the dullest beast? How can he who fails to
consider the things that matter most, and strives by every means to do the things that are most pleasant, be better than the
stupidest of creatures? No, only the self-controlled have power to consider the things that matter most, and, sorting them
out after their kind, by word and deed alike to prefer the good and reject the evil.”
And thus, he said, men become supremely good and happy and skilled in discussion. The very word “discussion,”
according to him, owes its name to the practice of meeting together for common deliberation, sorting, discussing things
after their kind: and therefore one should be ready and prepared for this and be zealous for it; for it makes for excellence,
leadership and skill in discussion.
Xenophon. Xenophontis opera omnia, vol. 2, 2nd edn. E.C. Marchant. Oxford, Clarendon Press. 1921 (repr. 1971).
Isocrates, Speeches and Letters (ed. George Norlin)

Περι ἀντιδοσεως
Speech 2: To Nicocles, 219-221
But surely we could not expect to be admired nor to enjoy great honor for sending out disciples of that sort; on the
contrary, we should be much more despised and hated than those who are charged with other forms of villainy. And,
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mark you, even if we could shut our eyes to these consequences, we could not gain the most money by directing a training
of that character; for, I suppose, all men are aware that a sophist reaps his finest and his largest reward when his pupils
prove to be honorable and intelligent and highly esteemed by their fellow-citizens, since pupils of that sort inspire many
with the desire to enjoy his teaching, while those who are depraved repel even those who were formerly minded to join his
classes. Who, then, could be blind to the more profitable course, when there is so vast a difference between the two?
Perhaps, however, some might venture to reply that many men, because of their incontinence, are not amenable to
reason, but neglect their true interests and rush on in the pursuit of pleasure. I grant you that many men in general and
some who pretend to be sophists are of this nature.
Isocrates with an English Translation in three volumes, by George Norlin, Ph.D., LL.D. Cambridge, MA, Harvard
University Press; London, William Heinemann Ltd. 1980.
Aristotle, Nicomachean Ethics

(ed. J. Bywater) [1145a] book 7
Let us next begin a fresh part of the subject by laying down that the states of moral character to be avoided are of three
kinds--Vice, Unrestraint, and Bestiality. The opposite dispositions in the case of two of the three are obvious: one we call
Virtue, the other Self-restraint. As the opposite of Bestiality it will be most suitable to speak of Superhuman Virtue, or
goodness on a heroic or divine scale; just as Homer has represented Priam as saying of Hector, on account of his
surpassing valor–
nor seemed to be
The son of mortal man, but of a god.
Hence if, as men say, surpassing virtue changes men into gods, the disposition opposed to Bestiality will clearly be some
quality more than human; for there is no such thing as Virtue in the case of a god, any more than there is Vice or Virtue in
the case of a beast: divine goodness is something more exalted than Virtue, and bestial badness is different in kind from
Vice. And inasmuch as it is rare for a man to be divine, in the sense in which that word is commonly used by the
Lacedaemonians as a term of extreme admiration--‘Yon mon's divine,’ they say--, so a bestial character is rare among
human beings; it is found most frequently among barbarians, and some cases also occur as a result of disease or arrested
development. We sometimes also use ‘bestial’ as a term of opprobrium for a surpassing degree of human vice.
But the nature of the bestial disposition will have to be touched on later; and of Vice we have spoken already. We must
however discuss Unrestraint and Softness or Luxury, and also Self-restraint and Endurance.
Aristotle in 23 Volumes, Vol. 19, translated by H. Rackham. Cambridge, MA, Harvard University Press; London, William
Heinemann Ltd. 1934.
ENDNOTE #8 - Matthew 26:31
Neuter Plural Subjects
This note discusses a textual variant in Matthew’s gospel, chapter 26, verse 31, as follows:
26:31 txt διασκορπισθησονται ⁵³ ℵ A B C G H L M S Σ 067 0281 ƒ¹³ 33 157 700 892 1071 1241 pm Orpt SBL TH ΝΑ28 {\} ‖
διασκορπισθησεται ³⁷ ⁴⁵ D E F K U V W Γ Δ Θ Π Φ ƒ¹ 2 28 565 579 1424 pm Eus Chrys Orpt TR RP ‖ lac ⁶⁴ N P Q Ζ 0233
346
The nominative substantive, the subject of our sentence here, is τα προβατα, “the sheep,” a neuter plural subject. But the
BYZ text couples with it a singular verb, διασκορπισθησεται, while the NA28 text uses a plural verb, διασκορπισθησονται.
Classical, Attic, Greek had a grammar rule that broke the grammar rules. Usually, verbs must agree in gender, number
and case with the subject noun. This is called concord. But there was a rule that neuter plural subjects usually took a
singular verb.
BDF §133: “This is because neuter plurals were originally in part feminine singular collectives: Schwyzer ɪ 581 f.). The
rule appears to have been most strictly followed in the Attic dialect (Schwyzer ɪɪ 607); Homer and Koine are less
consistent, while the plural is used exclusively in MGr. In the NT (as in the LXX and pap.: Mayser ɪɪ 3, 28 ff.) there is
marked diversity, and often in individual instances the MSS diverge. The plural is used for the most part in Herm. (1)
The plural is used especially with neuters designating persons (also class., K.-G. ɪ 65), most frequently with ἔθνη, less
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often wth τέκνα and δαιμόνια. (2) The singular, on the contrary, preponderates with words having non-personal meaning
(even when a numeral is inserted: ἐὰν γένηται…ἑκατὸν πρόβατα Mt 18:12), (3) and even more so with abstracts and
pronouns (ταῦτα, ἅ etc.).—For stereotyped ἴδε, ἰδού, ἄγε used in spite of a plural subject, s. §144.”
Smyth §958: “A neuter plural subject is regarded as a collective (996), and has its verb in the singular: καλὰ ἦν τὰ σφάγια
the sacrifices were propitious X.A.4.3.19. Here, sheep are a herd, a collective, so take a singular verb, the herd is
scattered. But Smyth then says in §959, “A plural verb may be used when stress is laid on the fact that the neuter plural
subject is composed of persons or of several parts: τὰ τέλη τῶν Λακεδαιμονίων αὐτὸν ἐξέπεμψαν the Lacedaemonian
magistrates despatched him (Thuc. 4.88), φανερὰ ἦσαν καὶ ἵππων καὶ ἀνθρώπων ἴχνη πολλά many traces both of horses
and of men were plain X.A.1.7.17. (a.) With the above exception Attic regularly uses the singular verb. Homer uses the
singular three times as often as the plural, and the plural less frequently with neuter adjectives and pronouns than with
substantives. In some cases (B 135) the metre decides the choice.”
Here in Mt 26:31 the sheep are persons, so one cannot declare with absolute certainly which reading in this variant is
grammatically correct for classical Greek. Now, there are many other examples of this category of variant in Matthew,
but I am showing this one because so many papyri are extant. The testimony is equally early for both readings. Each
has a III century papyrus in support, ⁴⁵ and ⁵³. The Greek Old Testament, the Septuagint, does not pertain here, as
Zech 13:7 in the LXX does not have the same sentence structure, that is, there is no neuter plural subject. Rather it says,
“Strike the shepherds, and remove the sheep…”
Now a question for us is, was Matthew (or his translator, if he wrote his gospel in Hebrew or Aramaic) bound to follow
Attic rules, or even familiar with Attic rules? Possibly editors or copyists of Matthew corrected what they thought was
incorrect grammar, to follow the Attic rule. But in this variant we probably have a legitimate exception to the Attic rule
since the sheep are persons.
ENDNOTE #9
The Plural of Heavens, greek word οὐρανός
As used in the New Testament; singular versus plural
BDF §4(2) says that certain plurals such as οὐρανοί and αἰῶνες are Semitisms, specifically, terms connected with Judaism
and drawn from the Septuagint. That the pluralization of concrete subjects originally was to denote what is long or wide,
or mysterious powers.
In BDF §141(1), Blass says that the plural, οὐρανοί, = the Hebrew "shamaim," yet most authors use it only in a figurative
sense as the abode of God (sing. also), while the singular predominates in the literal sense, except for those instances
where, according to the Jewish conception, several heavens were to be distinguished.
Bauer also says that for the abode of the Divine, the plural is preferred.
In BDF §141(1) DeBrunner also notes that οὐρανός is always plural when referring to "the Father in heaven" and to "the
kingdom of heaven." He notes also that John never uses οὐρανός in the plural, except for Revelation 12:12, and that only
because it is a quotation of the Septuagint.
BDF §253(3) notes that οὐρανός is frequently anarthrous (without the article) after prepositions.
Uses in the plural:
Mt 3:16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα
[τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπ’ αὐτόν·
16As soon as he was baptized, Jesus came up out of the water, and behold, the heavens were opened, and he saw the
Holy Spirit of God coming down like a dove, coming onto him.
Mt 5:12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς
πρὸ ὑμῶν.
12Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets before
you."
Mt 5:16 τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.

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16your Father who is in heaven.
Mt 5:45 τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς

45your Father who is in heaven
Mt 6:1 τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς

1your Father in heaven.
Mt 6:9 Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου,
9"This, then, is how you should pray: " 'Our Father in heaven, hallowed be your name.
Mt 6:26 ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ
πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν;
Mt 7:11 ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.
11your Father in heaven
Mt 7:21 τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.

21"my Father who is in heaven.
Mt 8:20 καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς
τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
20And Jesus says to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere he
can lay his head."
Mt 10:32 τοῦ πατρός μου τοῦ ἐν [τοῖς] οὐρανοῖς·

32"my Father in heaven.
Mt 10:33 ὅστις δ’ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ
ἐν [τοῖς] οὐρανοῖς.
33And whoever disowns me before humans, I also shall disown that person before my Father in heaven.
Mt 11:23 καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ. ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ
δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον.
23And you, Capernaum, will you be exalted to the skies? No, you will sink as far as Hades. Because if the miracles
that happened in you had taken place in Sodom, it would have remained until this day.
Rev. 12:12 διὰ τοῦτο εὐφραίνεσθε, οἱ οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν,
ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει.
¹²Rejoice over this, O heaven, and you who dwell therein! Woe to the earth and the sea! For the devil has come
down to you with great fury, because he knows he has but little time."
Did Judas throw and scatter the 30 pieces of silver?
In Matthew 27:5 the Greek word for what Judas did with the 30 pieces of silver is the word ῥίπτω, which usually means to
throw. But this word did not always mean a throwing or casting. It also had a less violent meaning, like in Matt. 15:30,
where people "laid" the invalids at Jesus' feet. They certainly did not throw the invalids down, but carefully placed them.
Similar is how Jesus used the word βάλλω, another word for "throw," in Matt. 9:17 for merely "putting" wine into
wineskins, even though the word generally means "throw." You have to be careful and steady handed when you pour
wine into a wineskin or a bottle. In the very next verse here, the priests say it is not permissible to βάλλω the silver in the
temple treasury. In Mt 25:27, βάλλω is used for "deposit my silver with the bankers." Nobody translates those verses as
throwing wine into wineskins, or throwing silver with the bankers.
The point is, both Greek words usually translated "throw" were also used for meaning to carefully place, or to deposit.
I think Judas actually deposited this silver into the treasury. His doing so was a fulfillment of the prophecy in Zechariah
11:13. That verse says in various translations, treasury, potter, furnace, depending on whether they followed the Hebrew
or the Septuagint (LXX). But also, the Hebrew for treasury was very similar to the Hebrew for potter, when there are no
vowel markings present, as was the case with the ancient Hebrew scriptures. (The Greek Old Testament, the Septuagint,
- 143 -
says καὶ εἶπεν κύριος πρός με Κάθες αὐτοὺς εἰς τὸ χωνευτήριον, καὶ σκέψαι εἰ δόκιμόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην
ὑπὲρ αὐτῶν. καὶ ἔλαβον τοὺς τριάκοντα ἀργυροῦς καὶ ἐνέβαλον αὐτοὺς εἰς τὸν οἶκον κυρίου εἰς τὸ χωνευτήριον.)
NRSV: "Then the Lord said to me, ‘Throw it into the treasury’—this lordly price at which I was valued by them. So I
took the thirty shekels of silver and threw them into the treasury in the house of the Lord." The temple had a donation
chest or pot into which people could donate (Mk 12:41; Lk 21:1; II Kings 12:9-10; II Chronicles 24:8). In these NT
passages, the Greek word for "putting" into the treasury donation chest was also the word βάλλω, usually translated as
"throw." Whatever it was in Zechariah, it was "in the house of the LORD." Was there a potter in the house of the
Lord?
Do you think that if Judas threw the 30 silver coins onto the ground in the temple, they would remain there without
being stolen? Someone had to have observed him either throw them on the ground or put them in the pot, to know they
were from Judas.
When Matthew means someone "picked up" something, he uses the verb αἴρω as in Matt. 15:37 where the disciples
picked up the left over pieces of bread, so I don't think the coins were scattered on the floor or ground. The word
λαμβάνω is used in this passage. I think Judas donated the money to the temple treasury, because we had already seen
him try to return it to the priests, we had already seen his desire to redeem himself. Someone, some kind of temple
attendant, saw him do it, and so it was known that those 30 coins were from Judas. The priests then "took" λαμβάνω, the
silver from the treasury donation pot, but they said it was not appropriate. You see I do not think the priests would have
used the silver for the charity in Judas' name unless Judas had donated it to the temple donation chest.
So after Judas committed suicide, the priests bought, in Judas' name, a field to be the burial place of foreigners, in his
honor. (Acts 1:18,19) That is how it was thought that Judas had bought the field. This is how I dealt with this conflict
between this passage in Matthew and the Acts account in my Palmer's Diatessaron.
Matthew 27:9
τὴν τιμὴν τοῦ τετιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ,
the price of the priced him whom they priced (mid voice) from the sons of Israel
A very literal translation would have the word "price" in it three times, or forms of that word:
So first I will list the translations that contain three forms of the word τιμάω:
Wycliffe the prijs of a man preysid, whom thei preiseden of the children of Israel;
Tyndale the price of him that was valued whom they bought of the children of Israel
KJV the price of him that was valued, whom they of the children of Israel did value;
ASV the price of him that was priced, whom certain of the children of Israel did price
Darby the price of him that was set a price on, whom of the sons of Israel had set a price on
YLT the price of him who hath been priced, whom they of the sons of Israel did price
WEB The price of him upon whom a price had been set, Whom some of the children of Israel priced,
Phillips the value of him who was priced, whom they of the children of Israel priced
NKJV the value of Him who was priced, whom they of the children of Israel priced
Recov. the price of Him that had been priced, whom they of the sons of Israel had priced
NRSV the price of the one on whom a price had been set, on whom some of the people of Israel had set a price
CBW the price of the one whose price had been fixed by some Israelites
RSV the price of him on whom a price had been set by some of the sons of Israel,
NASB the price of the one whose price had been set by the sons of Israel
ISV the value of the man on whom a price had been set by the Israelites,
NET the price of the one whose price had been set by the people of Israel
HCSB the price of Him whose price was set by the sons of Israel
ESV the price of him on whom a price had been set by some of the sons of Israel,
Douay the price of him that was prized, whom they prized of the children of Israel
Wey the price of the prized one on whom Israelites had set a price
JB the sum at which the Precious One was priced by the children of Israel
BBE the price of him who was valued by the children of Israel;
- 144 -
NIV/TNIV the price set on him by the people of Israel

JNT which was the price the people of Israel had agreed to pay for him
NCV That is how little the Israelites thought he was worth.
Mess the price of the one priced by some sons of Israel
NLT the price at which he was valued by the people of Israel
GW the price the people of Israel had placed on him,
NAB the value of a man with a price on his head, a price set by some of the Israelites
REB the price set on a man's head (for that was his price among the Israelites)
CEV the price of a person among the people of Israel
Bauer Bauer says under τιμάω, def. 1, that the price set could have been the price set for the field, or, if referring to a
man, then referring to Judas, as being the one who valued Jesus at 30 pieces of silver.
The BDF grammar offers no comment on this specific passage.

- 145 -
Table of Witnesses to Matthew

(nothing after VIII century cited)
MS symbl Alt Date Contents
¹ III 1:1-9,12,14-20
¹⁹ P.Oxy.1170 IV/V 10:32- 11:5
²¹ P.Oxy.1227 IV/V 12:24-26,32-33
²⁵ IV 18:32-34; 19:1-3,5-7,9,10
³⁵ IV? 25:12-15,20-23
³⁷ III/IV 26:19-52
⁴⁴b VI/VII 17:1-3,6-7
⁴⁵ III 20:24-32; 21:13-19; 25:41-46; 26:1-39
⁵³ III 26:29-40; Acts 9:33-43; 10:1
⁶² IV 11:25-30
⁶⁴ w/ ⁶⁷ 200 3:9, 15; 5:20-22, 25-28; 26:7-8, 10, 14-15, 22-23, 31-33
⁷⁰ P.Oxy 2384 III 2:13-16, 22- 3:1; 11:26-27; 12:4-5; 24:3-6, 12-15
⁷¹ P.Oxy.2385 IV 19:10-11, 17-18
⁷³ VII 25:43, 26:2-3
⁷⁷ II/III 23:30-39
⁸³ VI 20:23-25, 30-31, 23:39; 24:1,6
⁸⁶ IV 5; recto: 5:13-16, <p> verso: 5:22-25
⁹⁶ VI 3:13-15
¹⁰¹ P.Oxy. LXIV III 3:10-12, 16 - 4:3
4401
¹⁰² P.Oxy. III/IV 4:11-12, 22-23
LXIV 4402
¹⁰³ II/III 13:55-56; 14:3-5
¹⁰⁴ <250 21:34-37; 21:43,45
¹⁰⁵ P.Oxy 4406 V/VI 27:62-64; 28:1-5
¹¹⁰ P.Oxy. LXVI IV 10:13-15(14?), 25-27
4494
ℵ* 01 IV Codex Sinaiticus, all of Luke
ℵ¹ 1st corr. IV-VI ℵ¹a/ℵ¹b for differences within the group
ℵ² 2nd corr. VII ℵ²a/ℵ²b for differences within the group
A 02 V Codex Alexandrinus
B 03 IV Codex Vaticanus
B¹ IV
B² VI-VII
C 04 V Codex Ephraemi Syri Rescriptus
C¹ V
C² VI
C³ IX
D 05 V Codex Bezae
E 07 VI Codex Basilensis; all
L 019 VIII Codex Regius; lacks 4:22- 5:14; 28:17- end
N 022 VI Codex Petropolitanus Purpureus; with lacunae, but is sibling of Σ but not
identical.
O 023 VI Codex Sinopensis; Matthew 7:7-22; 11:5-12; 13:7-47; 13:54- 14:4,13-
20; 15:11-,16:18; 17:2-24; 18:4-30; 19:3-10,17-25; 20:9-,21:5; 21:12-
,22:7,15-14; 22:32-,23:35; 24:3-12
P 024 VI Codex Guelferbytanus A; 1:11-21; 3:13- 4:19; 10:7-19; 10:42- 11:11;
13:40-50; 14:15- 15:3,29-39
- 146 -
W 032 IV/V Codex Washingtonianus; all of Matthew

Z 035 VI Codex Dublinensis;
Σ 042 VI Codex Purpureus Rossanensis; all
Φ 043 VI Codex Beratinus; 6:3- end
047 VIII all, but unavailable to me
058 IV 18:18-29
064 w/090 VI Matthew parts
067 VI 14:13-16,19-23; 24:37- 25:1,32-45; 26:31-45
071 V/VI 1:21-24; 1:25-2:2
073 w/074,084 VI 14:19-35; 15:2-8
078 VI 17:22- 18:3,11-19; 19:5-14
085 VI 20:3-32; 22:3-16
087 VI 1:23- 2:2; 19:3-8; 21:19-24
089 w/0293 See 0293
094 VI 24:9-21
0102 w/0138 VII 21:24- 24:15
0104 VII 23:7-22
0106 w/0119 VII 12:17-19,23-25; 13:32,36- 15:26
0107 VII 22:15- 23:14
0116 VIII 26:58, 61
0118 VIII
0148 VIII 28:5-19
0160 IV/V 26:25-26, 34-36
0161 III/IV 22:7-46
0164 VI/VII 13:20-21
0170 V/VI 6:5-6,8-10,13-15,17
0171 300 10:17-23, 25-32; Luke 22:44-56, 61-64
0200 VII 11:20,21
0204 VII 24:39-42,44-48
0231 P. Ant. 11 IV 26:75-27:1-3, 4
0233 VIII all except 1:1- 2:4, but with many lacunae
0234 VIII 28:11-15
0237 VI 15:12-15, 17-19
0242 IV 8:25-9:2; 13:32-38, 40-46
0250 VIII 2:12-19; 2:19-23; 3:13-15; 5:1-2; 5:4; 5:30-37; 6:1-2; 6:2-4; 6:16-18; 7:12;
7:15-16; 7:16-20; 8:7; 8:10-13; 8:16-17; 8:20-21; 9:27-31; 9:36; 10:5; 12:36-
38; 12:43-45; 13:36-38; 13:38-46; 26:75; 27:11; 27:13-16; ; 27:23; 27:26;
27:27-32; 27:32; 27:26-30; 27:1-2; 27:18; 27:20; 27:22-23; 27:35; 27:37;
27:38-40; 27:32; 27:33-34
0275 VII 5:25,26,29,30
0277 VII/VIII 14:22,28,29
0281 VII/VIII many lacunae
0293 w/089,092a VI 21:27-28,31-32; 26:2-12
0307 VII 11:21- 12:4
LATIN
itk 1 IV/V Bobiensis; 1:1-3,10; 4:1-14,17; 15:20-36
ite 2 V Palatinus; lacking 1:1-12,49; 24:50- 28:2
ita 3 IV Vercellensis; lacking 25:2-12
itb 4 V Veronensis; lacking 1:1-11; 15:12-22; 23:18-27
itd 5 V Bezae Cantabrigiensis; lacking 1:1-11; 2:20- 3:7; 6:8- 8:27; 26:65- 27:2
- 147 -
itg¹ 7 VIII/IX Sangermanensis; all

itff² 8 V Corbeiensis II; lacking 1:1- 11:16
itff¹ 9 VIII Corbeiensis I; all of Matthew
itf 10 VI Brixianus; lacking 8:16-26
itl 11 VIII Rhedigeranus; lacking 1:1-2,15
ith 12 V Claromontanus; 3:15- 14:33; 18:12- 28:20
itq 13 VI/VII lacking 3:15- 4:23; 5:25- 6:4; 6:28- 7:8; 23:13-28
itr¹ 14 VII Usserianus I; lacks 1:1- 15:16; 15:31- 16:13; 21:4-21; 28:16-20
itaur 15 VIII Aureus; all of Matthew
itμ V 9:17,30-37; 10:1-5,7-10
itn 16 V Sangallensis; 17:1-5; 17:14- 18:20; 19:20- 21:3; 26:56-60,69-74; 27:62-
28:3,8-end
itπ 18 VII Stuttgartensis; 13:6-15,31-38
SYRIAC
syrc Curetonian III/IV
syrs Sinaitic III/IV

syrp Peshitta V
syrpal Palestinian VI/VII
syrh Harklean VII
COPTIC
copsa Sahidic IV
copfay Fayyumic IV
copmae Middle IV/V
Egyptian
ARMENIAN
arm V
GEORGIAN
geo V
ETHIOPIC
eth VI
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The Holy Bible

October 2023 Edition

Published by DRP for public permissionless use.

freely available from:

Printed Edition of this document is available on Amazon

A Robinson-Pierpont edition of this Palmer translation of Matthew is also available in print:

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The Gospel of Matthew

The Birth of Jesus

The Escape to Egypt

The Return to Nazareth

The Baptism of Jesus

Jesus Begins to Preach

The Calling of Simon, Andrew, James, and John

Jesus Heals the Sick

Mt 5:4 μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

Salt and Light

The Fulfillment of the Law

An Eye For an Eye

Love For Enemies

Ask, Seek, Knock

The Wise and Foolish Builders

The Faith of the Centurion

Jesus Heals Many

The Cost of Following Jesus

Jesus Calms the Storm

The Legion of Demons Near Gadara

The Calling of Matthew

Jesus Questioned About Fasting

A Dead Damsel and a Sick Woman

Jesus Heals the Blind and Mute

The Workers Are Few

Mt 10:31 μὴ οὖν φοβεῖσθε·164 πολλῶν στρουθίων διαφέρετε ὑμεῖς.

Woe on Unrepentant Cities

Rest for the Weary

Crowds Follow Jesus

Jesus and Baalzibbul

The Sign of Jonah

Jesus' Mother and Brothers

The Parable of the Sower Explained

The Parable of the Look-alike Weeds

The Parables of the Mustard Seed and the Yeast

The Parable of the Look-alike Weeds Explained

The Parables of the Hidden Treasure and the Pearl

The Parable of the Net

A Prophet Without Honor

Jesus Feeds the Five Thousand

Jesus Walks on the Water

The Faith of the Canaanite Dog

Jesus Feeds the Four Thousand

Mt 15:35 καὶ παραγγείλας τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τὴν γῆν

Peter's Confession of Messiah

Jesus Predicts His Death

The Healing of a Boy Who Had an Evil Spirit

The Two Drachma Tax

More About Little Ones

A Brother Who Sins

The Parable of the Unmerciful Servant