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Matthew 15
New English Translation

Breaking Human Traditions

15 Then Pharisees[a] and experts in the law[b] came from Jerusalem to Jesus and said,[c] 2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their[d] hands when they eat.”[e] 3 He answered them,[f] “And why do you disobey the commandment of God because of your tradition? 4 For God said,[g] ‘Honor your father and mother’[h] and ‘Whoever insults his father or mother must be put to death.’[i] 5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,”[j] 6 he does not need to honor his father.’[k] You have nullified the word of God on account of your tradition. 7 Hypocrites! Isaiah prophesied correctly about you when he said,

8 ‘This people honors me with their lips,
but their heart[l] is far from me,
9 and they worship me in vain,
teaching as doctrines the commandments of men.’”[m]

True Defilement

10 Then he called the crowd to him and said,[n] “Listen and understand. 11 What defiles a person is not what goes into the mouth; it is what[o] comes out of the mouth that defiles a person.” 12 Then the disciples came to him and said, “Do you know that when the Pharisees[p] heard this saying they were offended?” 13 And he replied,[q] “Every plant that my heavenly Father did not plant will be uprooted. 14 Leave them! They are blind guides.[r] If someone who is blind leads another who is blind,[s] both will fall into a pit.” 15 But Peter[t] said to him, “Explain this parable to us.” 16 Jesus[u] said, “Even after all this, are you still so foolish? 17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer?[v] 18 But the things that come out of the mouth come from the heart, and these things defile a person. 19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.”[w]

A Canaanite Woman’s Faith

21 After going out from there, Jesus went to the region of Tyre and Sidon. 22 A[x] Canaanite woman from that area came[y] and cried out,[z] “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 23 But he did not answer her a word. Then[aa] his disciples came and begged him,[ab] “Send her away, because she keeps on crying out after us.” 24 So[ac] he answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and bowed down[ad] before him and said,[ae] “Lord, help me!” 26 “It is not right[af] to take the children’s bread and throw it to the dogs,”[ag] he said.[ah] 27 “Yes, Lord,” she replied,[ai] “but even the dogs eat the crumbs that fall from their masters’ table.” 28 Then[aj] Jesus answered her, “Woman,[ak] your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Healing Many Others

29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 30 Then[al] large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They[am] laid them at his feet, and he healed them. 31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

The Feeding of the Four Thousand

32 Then Jesus called his disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 34 Jesus said to them, “How many loaves do you have?” They replied, “Seven—and a few small fish.” 35 After instructing the crowd to sit down on the ground, 36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds.[an] 37 They[ao] all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 38 Not counting children and women,[ap] there were 4,000 men who ate.[aq] 39 After sending away the crowd, he got into the boat[ar] and went to the region of Magadan.[as]

Footnotes

  1. Matthew 15:1 sn See the note on Pharisees in 3:7.
  2. Matthew 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
  3. Matthew 15:1 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
  4. Matthew 15:2 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autōn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ƒ1 579 700 892 1424 f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA28 has the pronoun in brackets, indicating doubts as to its authenticity.
  5. Matthew 15:2 tn Grk “when they eat bread.”
  6. Matthew 15:3 tn Grk “But answering, he said to them.”
  7. Matthew 15:4 tc Most mss (א*,2b C L N W Γ Δ 0106 33 565 1241 1424 M) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, ho gar theos eneteilato legōn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א2a B D Θ 073 ƒ1, 13 579 700 892 lat co, as well as other versions and fathers).
  8. Matthew 15:4 sn A quotation from Exod 20:12; Deut 5:16.
  9. Matthew 15:4 sn A quotation from Exod 21:17; Lev 20:9.
  10. Matthew 15:5 tn Grk “is a gift,” that is, something dedicated to God.
  11. Matthew 15:6 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L N W Γ Δ Θ 0106 ƒ1 1424 M) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, ē tēn mētera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai tēn mētera autou, “and his mother”] in Φ 565 1241 bo and ἢ τὴν μητέρα [“or mother”] in 073 ƒ13 33 579 700 892), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and significant witnesses (א B D a e syc sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of—ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mē), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
  12. Matthew 15:8 tn The term “heart” is a collective singular in the Greek text.
  13. Matthew 15:9 sn A quotation from Isa 29:13.
  14. Matthew 15:10 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
  15. Matthew 15:11 tn Grk “but what.”
  16. Matthew 15:12 sn See the note on Pharisees in 3:7.
  17. Matthew 15:13 tn Grk “And answering, he said.”
  18. Matthew 15:14 tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א2a C L N W Z Γ Δ Θ ƒ1, 13 33 579 700 1241 1424 M lat; SBL). The omission of “of the blind” is read by א*,2b B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tuphloi, “blind”) right before the word τυφλῶν (tuphlōn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is autographic: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA28 places τυφλῶν in brackets, indicating doubts as to its authenticity.
  19. Matthew 15:14 tn Grk “If blind leads blind.”
  20. Matthew 15:15 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
  21. Matthew 15:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  22. Matthew 15:17 tn Or “into the latrine.”
  23. Matthew 15:20 tn Grk “but to eat with unwashed hands does not defile a person.”
  24. Matthew 15:22 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  25. Matthew 15:22 tn Grk The participle ἐξελθοῦσα (exelthousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
  26. Matthew 15:22 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
  27. Matthew 15:23 tn Here καί (kai) has been translated as “Then.”
  28. Matthew 15:23 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
  29. Matthew 15:24 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
  30. Matthew 15:25 tn In this context the verb προσκυνέω (proskuneō), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
  31. Matthew 15:25 tn Grk “she bowed down to him, saying.”
  32. Matthew 15:26 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
  33. Matthew 15:26 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
  34. Matthew 15:26 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  35. Matthew 15:27 tn Grk “she said.”
  36. Matthew 15:28 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
  37. Matthew 15:28 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
  38. Matthew 15:30 tn Here καί (kai) has been translated as “Then.”
  39. Matthew 15:30 tn Here καί (kai) has not been translated.
  40. Matthew 15:36 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
  41. Matthew 15:37 tn Here καί (kai) has not been translated.
  42. Matthew 15:38 tc ‡ Although most witnesses (B C L N W Γ Δ ƒ13 33 1424 M f sys,p,h mae) read “women and children” instead of “children and women,” this is likely a harmonization to Matt 14:21. A decision is difficult here, but since “children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ ƒ1] 579 lat syc sa bo), and has more compelling internal arguments on its side, it is likely the reading of the initial text. NA28, however, agrees with the majority of witnesses.
  43. Matthew 15:38 tn Grk “And those eating were 4,000 men, apart from children and women.”
  44. Matthew 15:39 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  45. Matthew 15:39 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
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Ma-thi-ơ 15
New Vietnamese Bible

Truyền Thống Cổ(A)

15 Sau đó, những người Pha-ri-si và giáo sư Kinh Luật từ Giê-ru-sa-lem đến chất vấn Đức Giê-su: 2 “Tại sao môn đệ của Thầy vi phạm truyền thống của người xưa, không rửa tay trước khi ăn?”

3 Ngài đáp: “Thế tại sao các ông vi phạm điều răn của Đức Chúa Trời đã truyền mà theo truyền thống của các ông? 4 Vì Đức Chúa Trời phán: ‘Hãy hiếu kính cha mẹ ngươi’ và ‘Ai mắng nhiếc cha mẹ sẽ bị xử tử.’ 5 Nhưng các ông lại dạy: ‘Ai nói với cha mẹ rằng điều gì con có thể báo hiếu cha mẹ thì con đã dâng cho Chúa, và 6 người ấy không cần báo hiếu cho cha mẹ nữa.’ Như thế các ông đã hủy bỏ Lời dạy của Đức Chúa Trời mà theo truyền thống của các ông. 7 Hỡi những phường đạo đức giả, tiên tri I-sa nói rất đúng về các ông:

8 ‘Dân này ngoài miệng tôn kính Ta,
    Nhưng lòng xa cách Ta vô cùng.
9 Chúng thờ phượng Ta vô ích
    Và dạy dỗ điều luật của loài người.’ ”[a]

10 Ngài gọi đám dân đông đến bảo: “Hãy nghe và hiểu: 11 Không phải cái gì ăn vào miệng làm cho người ta ô uế, nhưng cái gì phát xuất từ miệng mới làm ô uế người ta.”

12 Sau đó, các môn đệ Ngài đến trình: “Thầy có biết rằng các người Pha-ri-si mích lòng khi nghe Thầy nói như thế không?”

13 Ngài đáp: “Cây nào Cha Ta trên trời không trồng sẽ bị nhổ. 14 Để mặc họ, những kẻ dẫn đường đui mù. Nếu người mù dẫn người mù, thì cả hai sẽ ngã xuống hố.”

15 Phê-rơ thưa với Ngài: “Xin Thầy giải thích ngụ ngôn này cho chúng con.”

16 Ngài đáp: “Các con vẫn chưa hiểu sao? 17 Các con không hiểu rằng cái gì vào miệng sẽ xuống dạ dày và thải ra ngoài sao? 18 Nhưng điều gì miệng nói ra phát xuất từ trong lòng, điều đó mới làm ô uế người ta. 19 Vì từ trong lòng sinh ra những tư tưởng gian ác, sát nhân, ngoại tình, gian dâm, trộm cắp, chứng gian, và phỉ báng. 20 Những điều này mới làm người ta ô uế, nhưng ăn mà không rửa tay không làm người ta ô uế.”

Người Phụ Nữ Ca-na-an(B)

21 Đức Giê-su ra khỏi vùng đó, đi về các miền Ty-rơ và Si-đôn. 22 Một người phụ nữ Ca-na-an từ vùng biên giới đến kêu xin: “Lạy Chúa, con vua Đa-vít, xin thương xót con vì con gái của con bị quỷ ám khốn khổ lắm.”

23 Nhưng Ngài không đáp lại một lời nào. Các môn đệ lại gần xin Ngài: “Xin thầy bảo người này về đi, vì người ấy cứ theo sau chúng ta kêu van mãi.”

24 Ngài trả lời: “Ta chỉ được phái đến cho những con chiên lạc mất của nhà Y-sơ-ra-ên mà thôi.”

25 Người đàn bà tiến đến quỳ xuống thưa: “Lạy Chúa, xin cứu giúp con!”

26 Nhưng Ngài đáp: “Không nên lấy bánh của con cái quăng cho chó con.”

27 Người đàn bà thưa: “Lạy Chúa, đúng vậy, nhưng chó con cũng được ăn bánh vụn từ bàn chủ rớt xuống.”

28 Đức Giê-su bảo người: “Này, ngươi có đức tin lớn thật! Sự việc phải xảy ra như ý ngươi muốn.” Ngay giờ đó, con gái của người ấy được chữa lành.

Chúa Hóa Bánh Ra Nhiều

29 Từ đó Đức Giê-su đi đến ven biển Ga-li-lê. Ngài lên ngồi trên đồi. 30 Nhiều đoàn dân đông kéo đến, đem những người què quặt, tàn phế, đui mù, câm điếc và những kẻ bệnh hoạn khác đặt dưới chân Chúa; và Ngài chữa lành cho họ. 31 Vì thế đoàn dân kinh ngạc khi thấy người câm nói được, kẻ tật nguyền được lành lặn, người què lại đi và kẻ mù thấy được, nên họ tôn vinh Đức Chúa Trời của Y-sơ-ra-ên.

32 Đức Giê-su gọi môn đệ đến bảo: “Ta cảm thương đoàn dân này vì đã ở với Ta ba ngày rồi mà không có gì ăn cả. Ta không nỡ tâm để họ đi về bụng đói, e bị xỉu dọc đường chăng.”

33 Các môn đệ thưa: “Nơi đồng hoang này tìm đâu ra đủ bánh cho đám đông như thế ăn no?”

34 Đức Giê-su hỏi: “Các con có bao nhiêu cái bánh?” Họ thưa: “Dạ có bảy cái và vài con cá.”

35 Ngài truyền cho đám đông ngồi xuống đất. 36 Chúa lấy bảy cái bánh và mấy con cá, tạ ơn và bẻ ra trao cho các môn đệ để họ phân phát cho đám đông. 37 Tất cả đều ăn no nê, số bánh vụn thu lại được bảy giỏ đầy. 38 Số người ăn là bốn ngàn người, không kể đàn bà con nít. 39 Sau khi truyền cho đám đông ra về, Ngài lên thuyền đi đến bờ cõi Ma-ga-đan.

Footnotes

  1. 15:9 Isa 29:13
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