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马太福音 5
Chinese Standard Bible (Simplified)

登山宝训

5 耶稣看见人群，就上了山，坐下来。他的门徒们来到他面前， 2 他就开口教导他们，说：

天国八福

3 “灵里贫乏的人是蒙福的，
因为天国是他们的。
4 悲伤的人是蒙福的，
因为他们将受到安慰。
5 谦和的人是蒙福的，
因为他们将继承那地。
6 饥渴慕义的人是蒙福的，
因为他们将得饱足。
7 怜悯人的人是蒙福的，
因为他们将蒙怜悯。
8 心里洁净的人是蒙福的，
因为他们将看见神。
9 使人和睦的人是蒙福的，
因为他们将被称为‘神的儿女’。
10 为义受逼迫的人是蒙福的，
因为天国是他们的。

11 “当人们因我的缘故责骂你们、逼迫你们、用各种捏造出来的恶事毁谤你们的时候，你们就是蒙福的。 12 你们当欢喜，当快乐，因为你们在天上的报偿是大的。要知道，那些人也这样逼迫了在你们以前的先知们。

信徒是光是盐

13 “你们是地上的盐。盐如果失去了味道，还能用什么来把它腌成咸的呢？它再也没有用处，只好被丢在外面，任人践踏。

14 “你们是世界的光。建在山上的城是不能隐藏的； 15 人点亮了油灯，也不会放在斗[a]底下，而会放在灯台上，它就照亮屋子里所有的人。 16 同样，你们的光也应当照耀在人前，使他们看见你们的美好工作，就荣耀你们在天上的父。

基督成全律法

17 “你们不要以为我来是要废除律法和先知[b]，我来不是要废除，而是要成全。 18 我确实地告诉你们：即使天和地都消逝了，律法的一点一画也绝不会消逝，直到一切都成就。 19 所以，如果有人违犯了这些诫命中最小的一条，又教导人也这样做，他在天国里将被称为最小的；但无论谁遵行这些诫命，又教导人也这样做，这个人在天国里将被称为大的。 20 我告诉你们：你们的义如果不胜过经文士们和法利赛人的义，就绝不能进入天国。

凶杀始于心

21 “你们听过那吩咐古人的话：‘不可杀人。[c]杀人的，当遭受审判。’ 22 但是我告诉你们：所有向他弟兄[d]发怒的，当遭受审判；骂他弟兄‘废物’的，当遭受议会的审判；骂‘蠢货’的，当遭受烈火的地狱。 23 所以，如果你在祭坛献上祭物的时候，在那里想起弟兄向你怀着怨， 24 就要把祭物留在祭坛前，先去与弟兄和好，然后再回来献上你的祭物。 25 你要趁着与你的对头还在路上的时候，赶快与他和解，免得他把你交给审判官，审判官把你交给差役，你就会被投进监狱了。 26 我确实地告诉你：除非你还清了最后的一个铜币[e]，否则你绝不能从那里出来。

内心的奸淫

27 “你们听过那吩咐[f]：‘不可通奸。’[g] 28 但是我告诉你们：所有怀着欲念看女人的，就已经在心里和她通奸了。 29 如果你的右眼使你绊倒，就把它剜出来丢掉！因为对你来说，失去你身体的一部分[h]，总比你全身被丢进地狱要好。 30 如果你的右手使你绊倒，就把它砍下来丢掉！因为对你来说，失去你身体的一部分，总比你全身下地狱要好。

谴责离婚行为

31 “又有吩咐：‘如果有人休妻，要给妻子一份休书。’[i] 32 但是我告诉你们：凡是休妻的，除非为了淫乱的缘故，否则就是让她犯通奸罪了；凡是娶了被休的女人的，也是犯通奸罪。

说诚实话

33 “另外，你们听过那吩咐古人的话：‘不可起假誓。你所起的誓，总要向主偿还。’[j] 34 但是我告诉你们：根本不可起誓。不可指着天起誓，因为天是神的宝座； 35 不可指着地起誓，因为地是神的脚凳；不可用耶路撒冷起誓，因为耶路撒冷是那大君王的城； 36 也不可指着自己的头起誓，因为你不能使一根头发变白或变黑。 37 你们的话语应该如此：是，就说是；不是，就说不是。再多说，就是出于那恶者。

以德报怨

38 “你们听过这吩咐：‘以眼还眼，以牙还牙。’[k] 39 但是我告诉你们：不要与恶人作对。有人打你的右脸，把左脸[l]也转给他； 40 有人想要控告你，并要拿走你的里衣[m]，你就连外衣也由他拿去； 41 有人强迫你走一里[n]路，你就与他一起走两里； 42 有人求你，你要给他；有人要向你借什么，你不要拒绝。

爱敌人

43 “你们听过这吩咐：‘要爱你的邻人[o]，恨你的敌人[p]。’ 44 但是我告诉你们：要爱你们的敌人[q]，[r]为那些[s]逼迫你们的人祷告， 45 好让你们成为你们天父的儿女。因为他使太阳升起，对着恶人，也对着好人；降雨给义人，也给不义的人。 46 其实你们如果只爱那些爱你们的人，会有什么报偿呢？连税吏不也这样做吗？ 47 你们如果只问候自己的兄弟，这样做有什么特别呢？连外邦人[t]不也这样做吗？ 48 所以，你们当成为完全的，就像你们的天父是完全的。

Footnotes

  1. 马太福音 5:15 斗——指“一种度量谷物的量器”；容量约为9升。
  2. 马太福音 5:17 先知——或译作“先知书”。
  3. 马太福音 5:21 《出埃及记》20:13；《申命记》5:17。
  4. 马太福音 5:22 有古抄本附“毫无理由地”。
  5. 马太福音 5:26 铜币——原文为“柯锥特”。1柯锥特=约1/64日工资的罗马铜币。
  6. 马太福音 5:27 那吩咐——有古抄本作“那吩咐古人的话”。
  7. 马太福音 5:27 《出埃及记》20:14；《申命记》5:18。
  8. 马太福音 5:29 身体的一部分——或译作“一个肢体”。
  9. 马太福音 5:31 《申命记》24:1。
  10. 马太福音 5:33 《利未记》19:12；《民数记》30:2；《申命记》23:21。
  11. 马太福音 5:38 《出埃及记》21:24；《利未记》24:20；《申命记》19:21。
  12. 马太福音 5:39 左脸——原文直译“另一边”。
  13. 马太福音 5:40 里衣——或译作“衬袍”。
  14. 马太福音 5:41 一里——原文为“1米利翁”。1米利翁=1500公尺。
  15. 马太福音 5:43 《利未记》19:18。
  16. 马太福音 5:43 敌人——或译作“反对者”。
  17. 马太福音 5:44 敌人——或译作“反对者”。
  18. 马太福音 5:44 有古抄本附“祝福那些诅咒你们的人，善待那些恨你们的人，”。
  19. 马太福音 5:44 有古抄本附“诋毁、”。
  20. 马太福音 5:47 外邦人——有古抄本作“税吏”。
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马太福音 5
Chinese Contemporary Bible (Simplified)

八福

5 耶稣看见这些人群，就上了山，刚坐下，门徒便走到祂跟前， 2 祂就开口教导他们，说：

3 “心灵贫穷的人有福了，
因为天国是他们的。
4 哀痛的人有福了，
因为他们必得安慰。
5 谦和的人有福了，
因为他们必承受土地。
6 爱慕公义如饥似渴的人有福了，
因为他们必得饱足。
7 心存怜悯的人有福了，
因为他们必蒙上帝的怜悯。
8 心灵纯洁的人有福了，
因为他们必看见上帝。
9 使人和睦的人有福了，
因为他们必被称为上帝的儿女。
10 为义受迫害的人有福了，
因为天国是他们的。

11 “人们因为我的缘故侮辱、迫害、肆意毁谤你们，你们就有福了。 12 要欢喜快乐，因为你们在天上有很大的奖赏。他们也曾这样迫害以前的先知。

盐和光

13 “你们是世上的盐。如果盐失去咸味，怎能使它再变咸呢？它将毫无用处，只有被丢在外面任人践踏。 14 你们是世上的光，如同建在山上的城一样无法隐藏。 15 人点亮了灯，不会把它放在斗底下，而是放在灯台上，好照亮全家。 16 同样，你们的光也应当照在人面前，好让他们看见你们的好行为，便赞美你们天上的父。

成全律法

17 “不要以为我是来废除律法和先知书，我不是来废除，乃是来成全。 18 我实在告诉你们，就是到天地都消失了，律法的一点一划都不会废除，全都要成就。 19 所以，谁违背这些诫命中最小的一条，并教导别人违背，谁在天国将被称为最小的。但谁遵守这些诫命，并教导别人遵守，谁在天国将被称为大的。 20 我告诉你们，除非你们的义胜过律法教师和法利赛人的义，否则断不能进天国。

论仇恨

21 “你们听过吩咐古人的话，‘不可杀人，杀人的要受审判。’ 22 但我告诉你们，凡无缘无故[a]向弟兄发怒的，要受审判；凡骂弟兄是白痴的，要受公会[b]的审判；凡骂弟兄是笨蛋的，难逃地狱的火。

23 “所以，你在祭坛前献祭的时候，要是想起有弟兄和你有过节， 24 就该把祭物留在祭坛前，先去跟他和好，然后再来献祭。

25 “趁着你和告你的人还在去法庭的路上，你要赶紧与对方和解。不然，他会把你交给审判官，审判官会把你交给差役关进监牢。 26 我实在告诉你，要是有一分钱没有还清，你绝不能从那里出来。

论通奸

27 “你们听过这样的话，‘不可通奸。’ 28 但我告诉你们，凡看见妇女就动淫念的，他在心里已经犯了通奸罪。 29 如果你的右眼使你犯罪，就把它剜掉！宁可失去身体的一部分，也比整个人下地狱好。 30 如果你的右手使你犯罪，就把它砍掉！宁可失去身体的一部分，也比整个人下地狱好。

论休妻

31 “还有话说，‘人若休妻，必须给她休书’。 32 但我告诉你们，除非是妻子不贞，否则，休妻就是使妻子犯通奸罪，娶被休女子的人也犯了通奸罪。

论起誓

33 “你们也听过吩咐古人的话，‘不可违背誓言，总要向主遵守所起的誓。’ 34 但我告诉你们，不可起誓。不可指着天起誓，因为天是上帝的宝座。 35 不可指着地起誓，因为地是上帝的脚凳。不可指着圣城耶路撒冷起誓，因为那是大君王的城。 36 也不可指着自己的头起誓，因为你不能使一根头发变黑或变白。 37 你们说话，是就说是，不是就说不是，多说的便是来自那恶者[c]。

论爱仇敌

38 “你们听过这样的话，‘以眼还眼，以牙还牙。’ 39 但我告诉你们，不要跟恶人作对。有人打你的右脸，连左脸也转过来让他打。 40 有人想控告你，要夺取你的内衣，连外衣也给他。 41 有人强迫你走一里路，你就跟他走二里路。 42 有求你的，就给他；有向你借的，不可拒绝他。

43 “你们听过这样的话，‘要爱邻居，恨仇敌。’ 44 但我告诉你们，要爱仇敌，为迫害你们的人祷告。 45 这样，你们才是天父的孩子。因为祂让阳光照好人也照坏人，降雨给义人也给恶人。 46 如果你们只爱那些爱你们的人，有什么值得嘉奖的呢？就是税吏也会这样做。 47 如果你们只问候自己的弟兄，有什么特别呢？就是外族人也会这样做。 48 所以，你们要纯全，正如你们的天父是纯全的。

Footnotes

  1. 5:22 有古卷无“无缘无故”。
  2. 5:22 “公会”是当时犹太人的最高司法机构，处理宗教、道德和伦理等事务。
  3. 5:37 那恶者即魔鬼，又名撒旦。
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馬太福音 5
Chinese Union Version Modern Punctuation (Traditional)

登山訓眾論福

5 耶穌看見這許多的人，就上了山，既已坐下，門徒到他跟前來， 2 他就開口教訓他們，說： 3 「虛心的人有福了！因為天國是他們的。 4 哀慟的人有福了！因為他們必得安慰。 5 溫柔的人有福了！因為他們必承受地土。 6 飢渴慕義的人有福了！因為他們必得飽足。 7 憐恤人的人有福了！因為他們必蒙憐恤。 8 清心的人有福了！因為他們必得見神。 9 使人和睦的人有福了！因為他們必稱為神的兒子。 10 為義受逼迫的人有福了！因為天國是他們的。 11 人若因我辱罵你們，逼迫你們，捏造各樣壞話毀謗你們，你們就有福了。 12 應當歡喜快樂，因為你們在天上的賞賜是大的。在你們以前的先知，人也是這樣逼迫他們。

門徒為光為鹽

13 「你們是世上的鹽。鹽若失了味，怎能叫它再鹹呢？以後無用，不過丟在外面，被人踐踏了。 14 你們是世上的光。城造在山上，是不能隱藏的。 15 人點燈，不放在斗底下，是放在燈臺上，就照亮一家的人。 16 你們的光也當這樣照在人前，叫他們看見你們的好行為，便將榮耀歸給你們在天上的父。

耶穌來成全律法和先知的道

17 「莫想我來要廢掉律法和先知，我來不是要廢掉，乃是要成全。 18 我實在告訴你們：就是到天地都廢去了，律法的一點一畫也不能廢去，都要成全。 19 所以，無論何人廢掉這誡命中最小的一條，又教訓人這樣做，他在天國要稱為最小的；但無論何人遵行這誡命，又教訓人遵行，他在天國要稱為大的。 20 我告訴你們：你們的義若不勝於文士和法利賽人的義，斷不能進天國。

論仇恨

21 「你們聽見有吩咐古人的話說：『不可殺人』，又說：『凡殺人的難免受審判。』 22 只是我告訴你們，凡[a]向弟兄動怒的，難免受審判；凡罵弟兄是拉加的，難免公會的審斷；凡罵弟兄是魔利的，難免地獄的火。 23 所以，你在祭壇上獻禮物的時候，若想起弟兄向你懷怨， 24 就把禮物留在壇前，先去同弟兄和好，然後來獻禮物。 25 你同告你的對頭還在路上，就趕緊與他和息，恐怕他把你送給審判官，審判官交付衙役，你就下在監裡了。 26 我實在告訴你：若有一文錢沒有還清，你斷不能從那裡出來。

論姦淫

27 「你們聽見有話說：『不可姦淫。』 28 只是我告訴你們，凡看見婦女就動淫念的，這人心裡已經與她犯姦淫了。 29 若是你的右眼叫你跌倒，就剜出來丟掉！寧可失去百體中的一體，不叫全身丟在地獄裡。 30 若是右手叫你跌倒，就砍下來丟掉！寧可失去百體中的一體，不叫全身下入地獄。 31 又有話說：『人若休妻，就當給她休書。』 32 只是我告訴你們，凡休妻的，若不是為淫亂的緣故，就是叫她做淫婦了；人若娶這被休的婦人，也是犯姦淫了。

論起誓

33 「你們又聽見有吩咐古人的話說：『不可背誓，所起的誓總要向主謹守。』 34 只是我告訴你們，什麼誓都不可起。不可指著天起誓，因為天是神的座位； 35 不可指著地起誓，因為地是他的腳凳；也不可指著耶路撒冷起誓，因為耶路撒冷是大君的京城； 36 又不可指著你的頭起誓，因為你不能使一根頭髮變黑變白了。 37 你們的話，是就說是，不是就說不是；若再多說，就是出於那惡者[b]。

論愛仇敵

38 「你們聽見有話說：『以眼還眼，以牙還牙。』 39 只是我告訴你們，不要與惡人作對。有人打你的右臉，連左臉也轉過來由他打； 40 有人想要告你，要拿你的裡衣，連外衣也由他拿去； 41 有人強逼你走一里路，你就同他走二里。 42 有求你的，就給他；有向你借貸的，不可推辭。

43 「你們聽見有話說：『當愛你的鄰舍，恨你的仇敵。』 44 只是我告訴你們，要愛你們的仇敵，為那逼迫你們的禱告， 45 這樣就可以做你們天父的兒子，因為他叫日頭照好人也照歹人，降雨給義人也給不義的人。 46 你們若單愛那愛你們的人，有什麼賞賜呢？就是稅吏不也是這樣行嗎？ 47 你們若單請你弟兄的安，比人有什麼長處呢？就是外邦人不也是這樣行嗎？ 48 所以你們要完全，像你們的天父完全一樣。

Footnotes

  1. 馬太福音 5:22 有古卷在「凡」字下添「無緣無故地」五字。
  2. 馬太福音 5:37 或作：是從惡裡出來的。
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Matthew 5
New English Translation

The Beatitudes

5 When[a] he saw the crowds, he went up the mountain.[b] After he sat down his disciples came to him. 2 Then[c] he began to teach[d] them by saying:

3 “Blessed[e] are the poor in spirit,[f] for the kingdom of heaven belongs[g] to them.
4 “Blessed are those who mourn, for they will be comforted.[h]
5 “Blessed are the meek, for they will inherit the earth.
6 “Blessed are those who hunger[i] and thirst for righteousness, for they will be satisfied.
7 “Blessed are the merciful, for they will be shown mercy.
8 “Blessed are the pure in heart, for they will see God.
9 “Blessed are the peacemakers, for they will be called the children[j] of God.
10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
11 “Blessed are you when people[k] insult you and persecute you and say all kinds of evil things about you falsely[l] on account of me. 12 Rejoice and be glad, because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Salt and Light

13 “You are the salt[m] of the earth. But if salt loses its flavor,[n] how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people! 14 You are the light of the world. A city located on a hill cannot be hidden. 15 People[o] do not light a lamp and put it under a basket[p] but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Fulfillment of the Law and Prophets

17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.[q] 18 I[r] tell you the truth,[s] until heaven and earth pass away not the smallest letter or stroke of a letter[t] will pass from the law until everything takes place. 19 So anyone who breaks one of the least of these commands and teaches others[u] to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness goes beyond that of the experts in the law[v] and the Pharisees,[w] you will never enter the kingdom of heaven!

Anger and Murder

21 “You have heard that it was said to an older generation,[x] ‘Do not murder,’[y] and ‘whoever murders will be subjected to judgment.’[z] 22 But I say to you that anyone who is angry with a brother[aa] will be subjected to judgment. And whoever insults[ab] a brother will be brought before[ac] the council,[ad] and whoever says ‘Fool’[ae] will be sent[af] to fiery hell.[ag] 23 So then, if you bring your gift to the altar and there you remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 25 Reach agreement[ah] quickly with your accuser while on the way to court,[ai] or he[aj] may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 26 I tell you the truth,[ak] you will never get out of there until you have paid the last penny![al]

Adultery

27 “You have heard that it was said, ‘Do not commit adultery.’[am] 28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell.[an] 30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Divorce

31 “It was said, ‘Whoever divorces his wife must give her a legal document.’[ao] 32 But I say to you that everyone who divorces his wife, except for immorality,[ap] makes her commit adultery, and whoever marries a divorced woman commits adultery.

Oaths

33 “Again, you have heard that it was said to an older generation,[aq] ‘Do not break an oath, but fulfill your vows to the Lord.’[ar] 34 But I say to you, do not take oaths at all—not by heaven, because it is the throne of God, 35 not by earth, because it is his footstool, and not by Jerusalem, because it is the city of the great King.[as] 36 Do not take an oath by your head, because you are not able to make one hair white or black. 37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one.[at]

Retaliation

38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’[au] 39 But I say to you, do not resist the evildoer.[av] But whoever strikes you on the[aw] right cheek, turn the other to him as well. 40 And if someone wants to sue you and take your tunic,[ax] let him have your coat also. 41 And if anyone forces you to go one mile,[ay] go with him two. 42 Give to the one who asks you,[az] and do not reject[ba] the one who wants to borrow from you.

Love for Enemies

43 “You have heard that it was said, ‘Love your neighbor’[bb] and ‘hate your enemy.’[bc] 44 But I say to you, love your enemy and[bd] pray for those who persecute you, 45 so that you may be like[be] your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 For if you love those who love you, what reward do you have? Even the tax collectors[bf] do the same, don’t they? 47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 48 So then, be perfect, as your heavenly Father is perfect.[bg]

Footnotes

  1. Matthew 5:1 tn Here δέ (de) has not been translated.
  2. Matthew 5:1 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oros).sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
  3. Matthew 5:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  4. Matthew 5:2 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
  5. Matthew 5:3 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
  6. Matthew 5:3 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
  7. Matthew 5:3 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
  8. Matthew 5:4 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
  9. Matthew 5:6 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Pss 37:16-19; 107:9).
  10. Matthew 5:9 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
  11. Matthew 5:11 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [oneidisōsin]) has no specific referent, but refers to people in general.
  12. Matthew 5:11 tc Although ψευδόμενοι (pseudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
  13. Matthew 5:13 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
  14. Matthew 5:13 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
  15. Matthew 5:15 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
  16. Matthew 5:15 tn Or “a bowl”; the Greek word refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
  17. Matthew 5:17 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
  18. Matthew 5:18 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
  19. Matthew 5:18 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  20. Matthew 5:18 tn Grk “Not one iota or one serif.” sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
  21. Matthew 5:19 tn Grk “teaches men” ( in a generic sense, people).
  22. Matthew 5:20 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
  23. Matthew 5:20 sn See the note on Pharisees in 3:7.
  24. Matthew 5:21 tn Grk “to the ancient ones.” sn The expression an older generation can be understood to refer to the Israelites at the time of the Exodus, the original audience for the ten commandments.
  25. Matthew 5:21 sn A quotation from Exod 20:13; Deut 5:17.
  26. Matthew 5:21 sn These additional words are not part of the commandment and are not directly quoted from the OT (and thus are not placed in bold italics), but they form an adequate summary of several OT passages dealing with legislation concerning murder (Exod 21:12; Lev 24:17; Num 35:12; Deut 17:8-13).
  27. Matthew 5:22 tc The majority of mss read the word εἰκῇ (eikē, “without cause”) here after “brother.” This insertion has support from א2 D L W Γ Δ Θ 0233 ƒ1, 13 33 565 579 700 1241 1424 M it sy co Irlat Ormss Cyp Cyr. Thus the Western and Byzantine groups, as well as several other witnesses, all include the word, while the best Alexandrian and some other witnesses (P64 א* B aur vg Or Hiermss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enochos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as the original wording.
  28. Matthew 5:22 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
  29. Matthew 5:22 tn Grk “subjected,” “guilty,” “liable.”
  30. Matthew 5:22 tn Grk “the Sanhedrin.” sn The council refers to the Sanhedrin, the ruling council in Jerusalem that was the highest legal, legislative, and judicial body among the Jews.
  31. Matthew 5:22 tn The meaning of the term μωρός (mōros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
  32. Matthew 5:22 tn Grk “subjected,” “guilty,” “liable.”
  33. Matthew 5:22 tn Grk “the Gehenna of fire.”sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36).
  34. Matthew 5:25 tn Grk “Make friends.”
  35. Matthew 5:25 tn The words “to court” are not in the Greek text but are implied.
  36. Matthew 5:25 tn Grk “the accuser.”
  37. Matthew 5:26 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  38. Matthew 5:26 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
  39. Matthew 5:27 sn A quotation from Exod 20:14; Deut 5:18 (5:17 LXX).
  40. Matthew 5:29 sn On this word here and in the following verse, see the note on the word hell in 5:22.
  41. Matthew 5:31 tn Or “a written notice of divorce.”sn A quotation from Deut 24:1.
  42. Matthew 5:32 sn The phrase except for immorality (often referred to as the “exception clause”) has been the subject of much debate. One of the best and most comprehensive recent studies which pays particular attention to historical background material, especially Jewish material, is that of D. Instone-Brewer, Divorce and Remarriage in the Bible: The Social and Literary Context (Eerdmans, 2002).
  43. Matthew 5:33 tn Grk “the ancient ones.”
  44. Matthew 5:33 sn A quotation from Lev 19:12.
  45. Matthew 5:35 sn The final clause is an allusion to Ps 48:2. In light of Ps 48:1-2 most understand the great King as a reference to God in this context (thus the capitalization).
  46. Matthew 5:37 tn The term πονηροῦ (ponērou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular and how it fits into the surrounding context (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in v. 39, which is the same construction.
  47. Matthew 5:38 sn A quotation from Exod 21:24; Lev 24:20.
  48. Matthew 5:39 tn The articular πονηρός (ponēros, “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
  49. Matthew 5:39 tc ‡ Many mss (B D K L Δ Θ ƒ13 565 579 700 1424 pm; SBL) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W ƒ1 33 892 1241 pm). The pronoun was probably added by way of clarification, as is evident by the fact that it floats in the verse: it is found both before and after “cheek.” NA28 has σου in brackets, indicating doubt as to its authenticity.
  50. Matthew 5:40 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
  51. Matthew 5:41 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them. The Greek verb is a semi-technical term and its only other NT uses are in Matt 27:32 and Mark 15:21, both of which refer to Simon of Cyrene being forced to carry Jesus’ cross.
  52. Matthew 5:42 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
  53. Matthew 5:42 tn Grk “do not turn away from.”
  54. Matthew 5:43 sn A quotation from Lev 19:18.
  55. Matthew 5:43 sn The phrase hate your enemy does not occur explicitly in the OT, but was commonly inferred from passages like Deut 7:2; 30:7; Ps 26:5; Ps 139:21-22. Jesus’ hearers (and Matthew’s readers) would not have been surprised by the statement. It is the antithesis Jesus gives in the following verses that would have shocked them.
  56. Matthew 5:44 tc Most mss (D L W Δ Θ ƒ13 33 565 579 700 1241 1424 M lat sy(p),h) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ƒ1 sys,c sa bopt mae, as well as several fathers.
  57. Matthew 5:45 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
  58. Matthew 5:46 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors.
  59. Matthew 5:48 sn This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: “you must be holy as I am holy.”
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