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Matthew 22
New English Translation

The Parable of the Wedding Banquet

22 Jesus spoke[a] to them again in parables, saying: 2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves[b] to summon those who had been invited to the banquet, but they would not come. 4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready.[c] My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 5 But they were indifferent and went away, one to his farm, another to his business. 6 The[d] rest seized his slaves, insolently mistreated them, and killed them. 7 The[e] king was furious! He sent his soldiers, and they put those murderers to death[f] and set their city[g] on fire. 8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 9 So go into the main streets and invite everyone you find to the wedding banquet.’ 10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say.[h] 13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness,[i] where there will be weeping and gnashing of teeth!’ 14 For many are called, but few are chosen.”

Paying Taxes to Caesar

15 Then the Pharisees[j] went out and planned together to entrap him with his own words.[k] 16 They sent to him their disciples along with the Herodians,[l] saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth.[m] You do not court anyone’s favor because you show no partiality.[n] 17 Tell us then, what do you think? Is it right[o] to pay taxes[p] to Caesar[q] or not?”

18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 19 Show me the coin used for the tax.” So[r] they brought him a denarius.[s] 20 Jesus[t] said to them, “Whose image[u] is this, and whose inscription?” 21 They replied,[v] “Caesar’s.” He said to them,[w] “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”[x] 22 Now when they heard this they were stunned,[y] and they left him and went away.

Marriage and the Resurrection

23 The same day Sadducees[z] (who say there is no resurrection)[aa] came to him and asked him,[ab] 24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children[ac] for his brother.’[ad] 25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 26 The second did the same, and the third, down to the seventh. 27 Last[ae] of all, the woman died. 28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.”[af] 29 Jesus[ag] answered them, “You are deceived,[ah] because you don’t know the scriptures or the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels[ai] in heaven. 31 Now as for the resurrection of the dead, have you not read what was spoken to you by God,[aj] 32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?[ak] He is not the God of the dead but of the living!”[al] 33 When the crowds heard this, they were amazed at his teaching.

The Greatest Commandment

34 Now when the Pharisees[am] heard that he had silenced the Sadducees,[an] they assembled together.[ao] 35 And one of them, an expert in religious law,[ap] asked him a question to test[aq] him: 36 “Teacher, which commandment in the law is the greatest?”[ar] 37 Jesus[as] said to him, “‘Love[at] the Lord your God with all your heart, with all your soul, and with all your mind.’[au] 38 This is the first and greatest[av] commandment. 39 The second is like it: ‘Love your neighbor as yourself.’[aw] 40 All the law and the prophets depend[ax] on these two commandments.”

The Messiah: David’s Son and Lord

41 While[ay] the Pharisees[az] were assembled, Jesus asked them a question:[ba] 42 “What do you think about the Christ?[bb] Whose son is he?” They said, “The son of David.”[bc] 43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

44 ‘The Lord said to my lord,[bd]
“Sit at my right hand,
until I put your enemies under your feet”’?[be]

45 If David then calls him ‘Lord,’ how can he be his son?”[bf] 46 No one[bg] was able to answer him a word, and from that day on no one dared to question him any longer.

Footnotes

  1. Matthew 22:1 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
  2. Matthew 22:3 tn See the note on the word “slave” in 8:9.
  3. Matthew 22:4 tn Grk “Behold, I have prepared my meal.” In some contexts, however, to translate ἄριστον (ariston) as “meal” or “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
  4. Matthew 22:6 tn Here δέ (de) has not been translated.
  5. Matthew 22:7 tn Here δέ (de) has not been translated.
  6. Matthew 22:7 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
  7. Matthew 22:7 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
  8. Matthew 22:12 tn Grk “he was silent.”
  9. Matthew 22:13 tn The Greek term translated “darkness” (σκότος) is associated with Tartarus in Aeschylus, Eumenides 72; other references to the darkness of death and the underworld can be found throughout the classical literature as far back as Homer. BDAG 932 s.v. σκότος 1 states: “Of the darkness of the place of punishment far removed fr. the heavenly kingdom (Philo, Exsecr. 152 βαθὺ σκότος. Cp. Wsd 17:20; PsSol 14:9.—σκ. κ. βόρβορος ‘gloom and muck’ await those who are untrue to the Eleusinian Mysteries, Ael. Aristid. 22, 10 K.=19 p. 421 D. Of the darkness of death and the underworld in Hom. and the Trag. As the domain of evil spirits PGM 36, 138; Theoph. Ant. 2, 7 [p. 110, 5]) τὸ σκ. τὸ ἐξώτερον the darkness outside Mt 8:12; 22:13; 25:30.”
  10. Matthew 22:15 sn See the note on Pharisees in 3:7.
  11. Matthew 22:15 tn Grk “trap him in word.”
  12. Matthew 22:16 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
  13. Matthew 22:16 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
  14. Matthew 22:16 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
  15. Matthew 22:17 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
  16. Matthew 22:17 tn According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
  17. Matthew 22:17 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  18. Matthew 22:19 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
  19. Matthew 22:19 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
  20. Matthew 22:20 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
  21. Matthew 22:20 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
  22. Matthew 22:21 tn Grk “they said to him.”
  23. Matthew 22:21 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
  24. Matthew 22:21 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
  25. Matthew 22:22 tn Grk “they were amazed.”
  26. Matthew 22:23 sn See the note on Sadducees in 3:7.
  27. Matthew 22:23 sn This remark is best regarded as a parenthetical note by the author.
  28. Matthew 22:23 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  29. Matthew 22:24 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
  30. Matthew 22:24 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
  31. Matthew 22:27 tn Here δέ (de) has not been translated.
  32. Matthew 22:28 tn Grk “For all had her.”
  33. Matthew 22:29 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
  34. Matthew 22:29 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
  35. Matthew 22:30 tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi theou; א L ƒ13 28 33 892 1241 1424) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou theou; W Γ Δ 0102 0161 565 579 M). Whether with or without the article, the reading “of God” appears to be a motivated addition. A few significant witnesses lack the adjunct (B D Θ 0233 ƒ1 700 sa); this coupled with strong internal evidence argues for the authenticity of the shorter reading.sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
  36. Matthew 22:31 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
  37. Matthew 22:32 sn A quotation from Exod 3:6.
  38. Matthew 22:32 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
  39. Matthew 22:34 sn See the note on Pharisees in 3:7.
  40. Matthew 22:34 sn See the note on Sadducees in 3:7.
  41. Matthew 22:34 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
  42. Matthew 22:35 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
  43. Matthew 22:35 tn Grk “testing.” The participle, however, is telic in force.
  44. Matthew 22:36 tn Or possibly “What sort of commandment in the law is great?”
  45. Matthew 22:37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  46. Matthew 22:37 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
  47. Matthew 22:37 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
  48. Matthew 22:38 tn Grk “the great and first.”
  49. Matthew 22:39 sn A quotation from Lev 19:18.
  50. Matthew 22:40 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
  51. Matthew 22:41 tn Here δέ (de) has not been translated.
  52. Matthew 22:41 sn See the note on Pharisees in 3:7.
  53. Matthew 22:41 tn Grk “asked them a question, saying.” The participle λέγων (legōn) is somewhat redundant here in contemporary English and has not been translated.
  54. Matthew 22:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  55. Matthew 22:42 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
  56. Matthew 22:44 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
  57. Matthew 22:44 sn A quotation from Ps 110:1.
  58. Matthew 22:45 tn Grk “how is he his son?”
  59. Matthew 22:46 tn Here καί (kai) has not been translated.
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Mateus 22
Almeida Revista e Corrigida 2009

A parábola das bodas(A)

22 Então, Jesus, tomando a palavra, tornou a falar-lhes em parábolas, dizendo: 2 O Reino dos céus é semelhante a um certo rei que celebrou as bodas de seu filho. 3 E enviou os seus servos a chamar os convidados para as bodas; e estes não quiseram vir. 4 Depois, enviou outros servos, dizendo: Dizei aos convidados: Eis que tenho o meu jantar preparado, os meus bois e cevados já mortos, e tudo já pronto; vinde às bodas. 5 Porém eles, não fazendo caso, foram, um para o seu campo, e outro para o seu negócio; 6 e, os outros, apoderando-se dos servos, os ultrajaram e mataram. 7 E o rei, tendo notícias disso, encolerizou-se, e, enviando os seus exércitos, destruiu aqueles homicidas, e incendiou a sua cidade. 8 Então, disse aos servos: As bodas, na verdade, estão preparadas, mas os convidados não eram dignos. 9 Ide, pois, às saídas dos caminhos e convidai para as bodas a todos os que encontrardes. 10 E os servos, saindo pelos caminhos, ajuntaram todos quantos encontraram, tanto maus como bons; e a festa nupcial ficou cheia de convidados. 11 E o rei, entrando para ver os convidados, viu ali um homem que não estava trajado com veste nupcial. 12 E disse-lhe: Amigo, como entraste aqui, não tendo veste nupcial? E ele emudeceu. 13 Disse, então, o rei aos servos: Amarrai-o de pés e mãos, levai-o e lançai-o nas trevas exteriores; ali, haverá pranto e ranger de dentes. 14 Porque muitos são chamados, mas poucos, escolhidos.

A questão do tributo(B)

15 Então, retirando-se os fariseus, consultaram entre si como o surpreenderiam em alguma palavra. 16 E enviaram-lhe os seus discípulos, com os herodianos, dizendo: Mestre, bem sabemos que és verdadeiro e ensinas o caminho de Deus, segundo a verdade, sem te importares com quem quer que seja, porque não olhas à aparência dos homens. 17 Dize-nos, pois, que te parece: é lícito pagar o tributo a César ou não? 18 Jesus, porém, conhecendo a sua malícia, disse: Por que me experimentais, hipócritas? 19 Mostrai-me a moeda do tributo. E eles lhe apresentaram um dinheiro. 20 E ele disse-lhes: De quem é esta efígie e esta inscrição? 21 Disseram-lhe eles: De César. Então, ele lhes disse: Dai, pois, a César o que é de César e a Deus, o que é de Deus. 22 E eles, ouvindo isso, maravilharam-se e, deixando-o, se retiraram.

23 No mesmo dia, chegaram junto dele os saduceus, que dizem não haver ressurreição, e o interrogaram, 24 dizendo: Mestre, Moisés disse: Se morrer alguém, não tendo filhos, casará o seu irmão com a mulher dele e suscitará descendência a seu irmão. 25 Ora, houve entre nós sete irmãos; o primeiro, tendo casado, morreu e, não tendo descendência, deixou sua mulher a seu irmão. 26 Da mesma sorte, o segundo, e o terceiro, até ao sétimo; 27 por fim, depois de todos, morreu também a mulher. 28 Portanto, na ressurreição, de qual dos sete será a mulher, visto que todos a possuíram? 29 Jesus, porém, respondendo, disse-lhes: Errais, não conhecendo as Escrituras, nem o poder de Deus. 30 Porque, na ressurreição, nem casam, nem são dados em casamento; mas serão como os anjos no céu. 31 E, acerca da ressurreição dos mortos, não tendes lido o que Deus vos declarou, dizendo: 32 Eu sou o Deus de Abraão, o Deus de Isaque e o Deus de Jacó? Ora, Deus não é Deus dos mortos, mas dos vivos. 33 E, as turbas, ouvindo isso, ficaram maravilhadas da sua doutrina.

O grande mandamento(C)

34 E os fariseus, ouvindo que ele fizera emudecer os saduceus, reuniram-se no mesmo lugar. 35 E um deles, doutor da lei, interrogou-o para o experimentar, dizendo: 36 Mestre, qual é o grande mandamento da lei? 37 E Jesus disse-lhe: Amarás o Senhor, teu Deus, de todo o teu coração, e de toda a tua alma, e de todo o teu pensamento. 38 Este é o primeiro e grande mandamento. 39 E o segundo, semelhante a este, é: Amarás o teu próximo como a ti mesmo. 40 Desses dois mandamentos dependem toda a lei e os profetas.

Cristo, o Filho de Davi(D)

41 E, estando reunidos os fariseus, interrogou-os Jesus, 42 dizendo: Que pensais vós do Cristo? De quem é filho? Eles disseram-lhe: De Davi. 43 Disse-lhes ele: Como é, então, que Davi, em espírito, lhe chama Senhor, dizendo: 44 Disse o Senhor ao meu Senhor: Assenta-te à minha direita, até que eu ponha os teus inimigos por escabelo de teus pés. 45 Se Davi, pois, lhe chama Senhor, como é seu filho? 46 E ninguém podia responder-lhe uma palavra, nem, desde aquele dia, ousou mais alguém interrogá-lo.

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Almeida Revista e Corrigida 2009 (ARC)

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