Introduction to the Sermon on the Mount

Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them.

The Beatitudes(A)

He said:

“Blessed are the poor in spirit,
    for theirs is the kingdom of heaven.(B)
Blessed are those who mourn,
    for they will be comforted.(C)
Blessed are the meek,
    for they will inherit the earth.(D)
Blessed are those who hunger and thirst for righteousness,
    for they will be filled.(E)
Blessed are the merciful,
    for they will be shown mercy.(F)
Blessed are the pure in heart,(G)
    for they will see God.(H)
Blessed are the peacemakers,(I)
    for they will be called children of God.(J)
10 Blessed are those who are persecuted because of righteousness,(K)
    for theirs is the kingdom of heaven.(L)

11 “Blessed are you when people insult you,(M) persecute you and falsely say all kinds of evil against you because of me.(N) 12 Rejoice and be glad,(O) because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.(P)

Salt and Light

13 “You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.(Q)

14 “You are the light of the world.(R) A town built on a hill cannot be hidden. 15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.(S) 16 In the same way, let your light shine before others,(T) that they may see your good deeds(U) and glorify(V) your Father in heaven.

The Fulfillment of the Law

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.(W) 18 For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.(X) 19 Therefore anyone who sets aside one of the least of these commands(Y) and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.(Z)

Murder(AA)

21 “You have heard that it was said to the people long ago, ‘You shall not murder,[a](AB) and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry(AC) with a brother or sister[b][c] will be subject to judgment.(AD) Again, anyone who says to a brother or sister, ‘Raca,’[d] is answerable to the court.(AE) And anyone who says, ‘You fool!’ will be in danger of the fire of hell.(AF)

23 “Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift.

25 “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26 Truly I tell you, you will not get out until you have paid the last penny.

Adultery

27 “You have heard that it was said, ‘You shall not commit adultery.’[e](AG) 28 But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.(AH) 29 If your right eye causes you to stumble,(AI) gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30 And if your right hand causes you to stumble,(AJ) cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.

Divorce

31 “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’[f](AK) 32 But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery.(AL)

Oaths

33 “Again, you have heard that it was said to the people long ago, ‘Do not break your oath,(AM) but fulfill to the Lord the vows you have made.’(AN) 34 But I tell you, do not swear an oath at all:(AO) either by heaven, for it is God’s throne;(AP) 35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.(AQ) 36 And do not swear by your head, for you cannot make even one hair white or black. 37 All you need to say is simply ‘Yes’ or ‘No’;(AR) anything beyond this comes from the evil one.[g](AS)

Eye for Eye

38 “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’[h](AT) 39 But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.(AU) 40 And if anyone wants to sue you and take your shirt, hand over your coat as well. 41 If anyone forces you to go one mile, go with them two miles. 42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you.(AV)

Love for Enemies

43 “You have heard that it was said, ‘Love your neighbor[i](AW) and hate your enemy.’(AX) 44 But I tell you, love your enemies and pray for those who persecute you,(AY) 45 that you may be children(AZ) of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.(BA) 46 If you love those who love you, what reward will you get?(BB) Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.(BC)

Giving to the Needy

“Be careful not to practice your righteousness in front of others to be seen by them.(BD) If you do, you will have no reward from your Father in heaven.

“So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.(BE)

Prayer(BF)

“And when you pray, do not be like the hypocrites, for they love to pray standing(BG) in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father,(BH) who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not keep on babbling(BI) like pagans, for they think they will be heard because of their many words.(BJ) Do not be like them, for your Father knows what you need(BK) before you ask him.

“This, then, is how you should pray:

“‘Our Father(BL) in heaven,
hallowed be your name,
10 your kingdom(BM) come,
your will be done,(BN)
    on earth as it is in heaven.
11 Give us today our daily bread.(BO)
12 And forgive us our debts,
    as we also have forgiven our debtors.(BP)
13 And lead us not into temptation,[j](BQ)
    but deliver us from the evil one.[k](BR)

14 For if you forgive other people when they sin against you, your heavenly Father will also forgive you.(BS) 15 But if you do not forgive others their sins, your Father will not forgive your sins.(BT)

Fasting

16 “When you fast,(BU) do not look somber(BV) as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. 17 But when you fast, put oil on your head and wash your face, 18 so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.(BW)

Treasures in Heaven(BX)

19 “Do not store up for yourselves treasures on earth,(BY) where moths and vermin destroy,(BZ) and where thieves break in and steal. 20 But store up for yourselves treasures in heaven,(CA) where moths and vermin do not destroy, and where thieves do not break in and steal.(CB) 21 For where your treasure is, there your heart will be also.(CC)

22 “The eye is the lamp of the body. If your eyes are healthy,[l] your whole body will be full of light. 23 But if your eyes are unhealthy,[m] your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!

24 “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.(CD)

Do Not Worry(CE)

25 “Therefore I tell you, do not worry(CF) about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? 26 Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them.(CG) Are you not much more valuable than they?(CH) 27 Can any one of you by worrying add a single hour to your life[n]?(CI)

28 “And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. 29 Yet I tell you that not even Solomon in all his splendor(CJ) was dressed like one of these. 30 If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith?(CK) 31 So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the pagans run after all these things, and your heavenly Father knows that you need them.(CL) 33 But seek first his kingdom(CM) and his righteousness, and all these things will be given to you as well.(CN) 34 Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.

Judging Others(CO)

“Do not judge, or you too will be judged.(CP) For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.(CQ)

“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.

“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.

Ask, Seek, Knock(CR)

“Ask and it will be given to you;(CS) seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds;(CT) and to the one who knocks, the door will be opened.

“Which of you, if your son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake? 11 If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts(CU) to those who ask him! 12 So in everything, do to others what you would have them do to you,(CV) for this sums up the Law and the Prophets.(CW)

The Narrow and Wide Gates

13 “Enter through the narrow gate.(CX) For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14 But small is the gate and narrow the road that leads to life, and only a few find it.

True and False Prophets

15 “Watch out for false prophets.(CY) They come to you in sheep’s clothing, but inwardly they are ferocious wolves.(CZ) 16 By their fruit you will recognize them.(DA) Do people pick grapes from thornbushes, or figs from thistles?(DB) 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit.(DC) 19 Every tree that does not bear good fruit is cut down and thrown into the fire.(DD) 20 Thus, by their fruit you will recognize them.

True and False Disciples

21 “Not everyone who says to me, ‘Lord, Lord,’(DE) will enter the kingdom of heaven,(DF) but only the one who does the will of my Father who is in heaven.(DG) 22 Many will say to me on that day,(DH) ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’(DI) 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’(DJ)

The Wise and Foolish Builders(DK)

24 “Therefore everyone who hears these words of mine and puts them into practice(DL) is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”

28 When Jesus had finished saying these things,(DM) the crowds were amazed at his teaching,(DN) 29 because he taught as one who had authority, and not as their teachers of the law.

Jesus Heals a Man With Leprosy(DO)

When Jesus came down from the mountainside, large crowds followed him. A man with leprosy[o](DP) came and knelt before him(DQ) and said, “Lord, if you are willing, you can make me clean.”

Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” Immediately he was cleansed of his leprosy. Then Jesus said to him, “See that you don’t tell anyone.(DR) But go, show yourself to the priest(DS) and offer the gift Moses commanded,(DT) as a testimony to them.”

The Faith of the Centurion(DU)

When Jesus had entered Capernaum, a centurion came to him, asking for help. “Lord,” he said, “my servant lies at home paralyzed,(DV) suffering terribly.”

Jesus said to him, “Shall I come and heal him?”

The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.(DW) For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.”

10 When Jesus heard this, he was amazed and said to those following him, “Truly I tell you, I have not found anyone in Israel with such great faith.(DX) 11 I say to you that many will come from the east and the west,(DY) and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.(DZ) 12 But the subjects of the kingdom(EA) will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.”(EB)

13 Then Jesus said to the centurion, “Go! Let it be done just as you believed it would.”(EC) And his servant was healed at that moment.

Jesus Heals Many(ED)

14 When Jesus came into Peter’s house, he saw Peter’s mother-in-law lying in bed with a fever. 15 He touched her hand and the fever left her, and she got up and began to wait on him.

16 When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick.(EE) 17 This was to fulfill(EF) what was spoken through the prophet Isaiah:

“He took up our infirmities
    and bore our diseases.”[p](EG)

The Cost of Following Jesus(EH)

18 When Jesus saw the crowd around him, he gave orders to cross to the other side of the lake.(EI) 19 Then a teacher of the law came to him and said, “Teacher, I will follow you wherever you go.”

20 Jesus replied, “Foxes have dens and birds have nests, but the Son of Man(EJ) has no place to lay his head.”

21 Another disciple said to him, “Lord, first let me go and bury my father.”

22 But Jesus told him, “Follow me,(EK) and let the dead bury their own dead.”

Jesus Calms the Storm(EL)(EM)

23 Then he got into the boat and his disciples followed him. 24 Suddenly a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. 25 The disciples went and woke him, saying, “Lord, save us! We’re going to drown!”

26 He replied, “You of little faith,(EN) why are you so afraid?” Then he got up and rebuked the winds and the waves, and it was completely calm.(EO)

27 The men were amazed and asked, “What kind of man is this? Even the winds and the waves obey him!”

Jesus Restores Two Demon-Possessed Men(EP)

28 When he arrived at the other side in the region of the Gadarenes,[q] two demon-possessed(EQ) men coming from the tombs met him. They were so violent that no one could pass that way. 29 “What do you want with us,(ER) Son of God?” they shouted. “Have you come here to torture us before the appointed time?”(ES)

30 Some distance from them a large herd of pigs was feeding. 31 The demons begged Jesus, “If you drive us out, send us into the herd of pigs.”

32 He said to them, “Go!” So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water. 33 Those tending the pigs ran off, went into the town and reported all this, including what had happened to the demon-possessed men. 34 Then the whole town went out to meet Jesus. And when they saw him, they pleaded with him to leave their region.(ET)

Footnotes

  1. Matthew 5:21 Exodus 20:13
  2. Matthew 5:22 The Greek word for brother or sister (adelphos) refers here to a fellow disciple, whether man or woman; also in verse 23.
  3. Matthew 5:22 Some manuscripts brother or sister without cause
  4. Matthew 5:22 An Aramaic term of contempt
  5. Matthew 5:27 Exodus 20:14
  6. Matthew 5:31 Deut. 24:1
  7. Matthew 5:37 Or from evil
  8. Matthew 5:38 Exodus 21:24; Lev. 24:20; Deut. 19:21
  9. Matthew 5:43 Lev. 19:18
  10. Matthew 6:13 The Greek for temptation can also mean testing.
  11. Matthew 6:13 Or from evil; some late manuscripts one, / for yours is the kingdom and the power and the glory forever. Amen.
  12. Matthew 6:22 The Greek for healthy here implies generous.
  13. Matthew 6:23 The Greek for unhealthy here implies stingy.
  14. Matthew 6:27 Or single cubit to your height
  15. Matthew 8:2 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
  16. Matthew 8:17 Isaiah 53:4 (see Septuagint)
  17. Matthew 8:28 Some manuscripts Gergesenes; other manuscripts Gerasenes

The Beatitudes

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

“Blessed[e] are the poor in spirit,[f] for the kingdom of heaven belongs[g] to them.
“Blessed are those who mourn, for they will be comforted.[h]
“Blessed are the meek, for they will inherit the earth.
“Blessed are those who hunger[i] and thirst for righteousness, for they will be satisfied.
“Blessed are the merciful, for they will be shown mercy.
“Blessed are the pure in heart, for they will see God.
“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]

Pure-hearted Giving

“Be[bh] careful not to display your righteousness merely to be seen by people.[bi] Otherwise you have no reward with your Father in heaven. Thus whenever you do charitable giving,[bj] do not blow a trumpet before you, as the hypocrites do in synagogues[bk] and on streets so that people will praise them. I tell you the truth,[bl] they have their reward! But when you do your giving, do not let your left hand know what your right hand is doing, so that your gift may be in secret. And your Father, who sees in secret, will reward you.[bm]

Private Prayer

“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues[bn] and on street corners so that people can see them. Truly I say to you, they have their reward! But whenever you pray, go into your inner room,[bo] close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.[bp] When[bq] you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do[br] not be like them, for your Father knows what you need before you ask him. So pray this way:[bs]

Our Father[bt] in heaven, may your name be honored,[bu]
10 may your kingdom come,[bv]
may your will be done on earth as it is in heaven.
11 Give us today our daily bread,[bw]
12 and forgive us our debts,[bx] as we ourselves[by] have forgiven our debtors.
13 And do not lead us into temptation,[bz] but deliver us from the evil one.[ca]

14 “For if you forgive others[cb] their sins, your heavenly Father will also forgive you. 15 But if you do not forgive others, your Father will not forgive you your sins.

Proper Fasting

16 “When[cc] you fast, do not look sullen like the hypocrites, for they make their faces unattractive[cd] so that people will see them fasting. I tell you the truth,[ce] they have their reward! 17 When[cf] you fast, anoint your head[cg] and wash your face, 18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Lasting Treasure

19 “Do not accumulate for yourselves treasures on earth, where moth[ch] and devouring insect[ci] destroy and where thieves break in and steal. 20 But accumulate for yourselves treasures in heaven, where moth and devouring insect do not destroy, and thieves do not break in and steal. 21 For where your[cj] treasure[ck] is, there your heart will be also.

22 “The eye is the lamp of the body. If then your eye is healthy,[cl] your whole body will be full of light. 23 But if your eye is diseased,[cm] your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

24 “No one can serve two masters, for either he will hate[cn] the one and love the other, or he will be devoted to the one and despise[co] the other. You cannot serve God and money.[cp]

Do Not Worry

25 “Therefore I tell you, do not worry[cq] about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 26 Look at the birds in the sky:[cr] They do not sow, or reap, or gather into barns, yet your heavenly Father feeds[cs] them. Aren’t you more valuable[ct] than they are? 27 And which of you by worrying can add even one hour to his life?[cu] 28 Why do you worry about clothing? Think about how the flowers[cv] of the field grow; they do not work[cw] or spin. 29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 30 And if this is how God clothes the wild grass,[cx] which is here today and tomorrow is tossed into the fire to heat the oven,[cy] won’t he clothe you even more,[cz] you people of little faith? 31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32 For the unconverted[da] pursue these things, and your heavenly Father knows that you need them. 33 But above all pursue his kingdom[db] and righteousness, and all these things will be given to you as well. 34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.[dc]

Do Not Judge

“Do not judge so that you will not be judged.[dd] For by the standard you judge you will be judged, and the measure you use will be the measure you receive.[de] Why[df] do you see the speck[dg] in your brother’s eye, but fail to see[dh] the beam of wood[di] in your own? Or how can you say[dj] to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.[dk]

Ask, Seek, Knock

“Ask[dl] and it will be given to you; seek and you will find; knock and the door[dm] will be opened for you. For everyone who asks[dn] receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is[do] there anyone among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will give him a snake?[dp] 11 If you then, although you are evil,[dq] know how to give good gifts to your children, how much more will your Father in heaven give good gifts[dr] to those who ask him! 12 In[ds] everything, treat others as you would want them[dt] to treat you,[du] for this fulfills[dv] the law and the prophets.

The Narrow Gate

13 “Enter[dw] through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 14 How[dx] narrow is the gate and difficult the way that leads to life,[dy] and there are few who find it!

A Tree and Its Fruit

15 “Watch out for false prophets,[dz] who come to you in sheep’s clothing but inwardly are voracious wolves.[ea] 16 You will recognize them by their fruit. Grapes are not gathered[eb] from thorns or figs from thistles, are they?[ec] 17 In the same way, every good tree bears good fruit, but the bad[ed] tree bears bad fruit. 18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will recognize them by their fruit.

Judgment of Pretenders

21 “Not everyone who says to me, ‘Lord, Lord,’[ee] will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. 22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and cast out demons in your name, and do many powerful deeds in your name?’[ef] 23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’[eg]

Hearing and Doing

24 “Everyone[eh] who hears these words of mine and does them is like[ei] a wise man[ej] who built his house on rock. 25 The rain fell, the flood[ek] came, and the winds beat against that house, but it did not collapse because its foundation had been laid on rock. 26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 27 The rain fell, the flood came, and the winds beat against that house, and it collapsed—it was utterly destroyed!”[el]

28 When[em] Jesus finished saying these things, the crowds were amazed by his teaching, 29 because he taught them like one who had authority,[en] not like their experts in the law.[eo]

Cleansing a Leper

After he came down from the mountain, large crowds followed him. And a leper[ep] approached and bowed low before him,[eq] saying, “Lord, if[er] you are willing, you can make me clean.” He stretched out his hand and touched[es] him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. Then Jesus said to him, “See that you do not speak to anyone,[et] but go, show yourself to the priest, and bring the offering[eu] that Moses commanded,[ev] as a testimony to them.”[ew]

Healing the Centurion’s Servant

When he entered Capernaum,[ex] a centurion[ey] came to him asking for help:[ez] “Lord,[fa] my servant[fb] is lying at home paralyzed, in terrible anguish.” Jesus[fc] said to him, “I will come and heal him.” But the centurion replied,[fd] “Lord, I am not worthy to have you come under my roof! Instead, just say the word and my servant will be healed. For I too am a man under authority, with soldiers under me.[fe] I say to this one, ‘Go!’ and he goes,[ff] and to another ‘Come!’ and he comes, and to my slave[fg] ‘Do this!’ and he does it.”[fh] 10 When[fi] Jesus heard this he was amazed and said to those who followed him, “I tell you the truth,[fj] I have not found such faith in anyone in Israel! 11 I tell you, many will come from the east and west to share the banquet[fk] with Abraham, Isaac, and Jacob[fl] in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness,[fm] where there will be weeping and gnashing of teeth.”[fn] 13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant[fo] was healed at that hour.

Healings at Peter’s House

14 Now[fp] when Jesus entered Peter’s house,[fq] he saw his[fr] mother-in-law lying down,[fs] sick with a fever. 15 He touched her hand, and the fever left her. Then[ft] she got up and began to serve them.[fu] 16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word,[fv] and healed all who were sick.[fw] 17 In this way what was spoken by the prophet Isaiah was fulfilled:[fx]

He took our weaknesses and carried our diseases.”[fy]

Challenging Professed Followers

18 Now when Jesus saw a large crowd[fz] around him, he gave orders to go to the other side of the lake.[ga] 19 Then[gb] an expert in the law[gc] came to him and said, “Teacher, I will follow you wherever you go.”[gd] 20 Jesus said to him, “Foxes have dens, and the birds in the sky[ge] have nests, but the Son of Man has no place to lay his head.”[gf] 21 Another[gg] of the[gh] disciples said to him, “Lord, let me first go and bury my father.” 22 But Jesus said to him, “Follow me, and let the dead bury their own dead.”[gi]

Stilling of a Storm

23 As he got into the boat,[gj] his disciples followed him.[gk] 24 And a great storm developed on the sea so that the waves began to swamp the boat.[gl] But he was asleep. 25 So they came[gm] and woke him up saying, “Lord, save us! We are about to die!” 26 But[gn] he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked[go] the winds and the sea,[gp] and it was dead calm. 27 And the men[gq] were amazed and said,[gr] “What sort of person is this? Even the winds and the sea obey him!”[gs]

Healing the Gadarene Demoniacs

28 When he came to the other side, to the region of the Gadarenes,[gt] two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.[gu] 29 They[gv] cried out, “Son of God, leave us alone![gw] Have you come here to torment us before the time?”[gx] 30 A[gy] large herd of pigs[gz] was feeding some distance from them. 31 Then the demons begged him,[ha] “If you drive us out, send us into the herd of pigs.”[hb] 32 And he said,[hc] “Go!” So[hd] they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water.[he] 33 The[hf] herdsmen ran off, went into the town,[hg] and told everything that had happened to the demon-possessed men. 34 Then[hh] the entire town[hi] came out to meet Jesus. And when they saw him, they begged him to leave their region.

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.”
  60. Matthew 6:1 tc ‡ Several mss (א L Z Θ ƒ1 33 892 1241 1424) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ƒ13 565 579 700 M lat. A decision is difficult, but the conjunction seems to have been added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA28 has δέ in brackets, indicating reservations about its authenticity.
  61. Matthew 6:1 tn Grk “before people in order to be seen by them.”
  62. Matthew 6:2 tn Grk “give alms,” referring primarily to the giving of money or food for the relief of the poor, but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
  63. Matthew 6:2 sn See the note on synagogues in 4:23.
  64. Matthew 6:2 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  65. Matthew 6:4 tc L W Δ Θ 0250 565 579 700 1241 1424 M al it read ἐν τῷ φανερῷ (en tō phanerō, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z ƒ1, 13 33 co).
  66. Matthew 6:5 sn See the note on synagogues in 4:23.
  67. Matthew 6:6 sn The term translated inner room refers to an inside room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
  68. Matthew 6:6 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
  69. Matthew 6:7 tn Here δέ (de) has not been translated.
  70. Matthew 6:8 tn Grk “So do not.” Here οὖν (oun) has not been translated.
  71. Matthew 6:9 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
  72. Matthew 6:9 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer to God. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.
  73. Matthew 6:9 tn Grk “may your name be held in reverence” or “may your name be considered holy”; traditionally, “hallowed be your name.”
  74. Matthew 6:10 sn Your kingdom come represents the hope for the full manifestation of God’s promised eschatological rule reflected in the OT prophetic literature, the ongoing hope of the Jewish people, a hope which is subsumed by Christianity.
  75. Matthew 6:11 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousios) does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
  76. Matthew 6:12 sn The parallel passage Luke 11:4 uses the term “sins,” suggesting that debts here is used metaphorically to refer to moral and ethical debts (i.e., sins) rather than merely financial obligations, though it has been suggested that the idea of debt forgiveness still lies at the root of Jesus’ teaching here (note the use of similar debt forgiveness imagery in parables like that of the unforgiving slave in Matt 18:23-35).
  77. Matthew 6:12 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
  78. Matthew 6:13 tn Or “into a time of testing.”sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.
  79. Matthew 6:13 tc Most mss (L W Δ Θ 0233 ƒ13 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ1 lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.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 since it is articular (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in 5:39, which is the same construction.
  80. Matthew 6:14 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense: “people, others.”
  81. Matthew 6:16 tn Here δέ (de) has not been translated.
  82. Matthew 6:16 tn Here the term “disfigure” (employed in a number of translations) was not used because it could convey to the modern reader the notion of physical mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
  83. Matthew 6:16 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  84. Matthew 6:17 tn Here δέ (de) has not been translated.
  85. Matthew 6:17 sn This anointing would be done with olive oil or perfumed oil, a cosmetic procedure done in conjunction with washing the face.
  86. Matthew 6:19 tn The term σής (sēs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
  87. Matthew 6:19 tn Traditionally “rust,” literally “eating” or “consuming.” Greek has a specific word for “rust” (James 5:3), whereas the term used here is not used of rust anywhere else. In the present context where moths are mentioned, some interpreters see a reference to some other kind of consuming insect. Mal 3:11 LXX does appear to use the Greek term as a translation of the Hebrew term for some type of grasshopper. Two OT passages (Job 13:28; Hos 5:12) mention “moth” in parallel with “rot” or “wood rot”; the physician Galen used the Greek term in medical texts to refer to the decay of teeth (6.422; 12.879). It is thus possible to see the second term in Matt 6:19 as referring to some type of rot, decay, or corrosion rather than as a specific reference to damage by insects or other pests. However, a surviving fragment by the Greek poet Pindar (fragment 209; Oxford Text = 222) mentions the inability of moths or weevils to destroy gold: “Gold is the child of Zeus; neither moth nor weevil consumes it” (cf. BDAG 922 s.v. σής where the word for “weevil,” κίς, is mistranslated as “rust”). In light of this usage and the context it was decided to render the Greek term as “devouring insect.”
  88. Matthew 6:21 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the individual who hears Jesus’ commands is responsible to obey.
  89. Matthew 6:21 sn Seeking heavenly treasure means serving others and honoring God by doing so.
  90. Matthew 6:22 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
  91. Matthew 6:23 tn Or “if your eye is sick” (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at. Ancient understanding of vision involved light coming into the body from outside, and “light” thus easily becomes a metaphor for teaching. As a “diseased” eye would hinder the passage of light, so in the metaphor Jesus’ teaching would be blocked from being internalized in the hearer.
  92. Matthew 6:24 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
  93. Matthew 6:24 tn Or “and treat [the other] with contempt.”
  94. Matthew 6:24 tn Grk “God and mammon.”sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  95. Matthew 6:25 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
  96. Matthew 6:26 tn Or “the wild birds”; Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  97. Matthew 6:26 tn Or “your heavenly Father gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
  98. Matthew 6:26 tn Grk “of more value.”
  99. Matthew 6:27 tn Or “one cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς (pēchus). Most scholars take the term ἡλικία (hēlikia) to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
  100. Matthew 6:28 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
  101. Matthew 6:28 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaō) here, the line in English reads better in terms of cadence with a single syllable.
  102. Matthew 6:30 tn Grk “grass of the field.”
  103. Matthew 6:30 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
  104. Matthew 6:30 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
  105. Matthew 6:32 tn Or “unbelievers”; Grk “Gentiles.”
  106. Matthew 6:33 tc ‡ Most mss (L N W Δ Θ 0233 ƒ1, 13 33 565 579 700 1241 1424 M lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (tēn basileian tou theou kai tēn dikaiosunēn autou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία—especially θεοῦ or οὐρανῶν (ouranōn), the latter attested by Clement of Alexandria—but this argument cuts both ways: Although the evangelist might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be the initial text. NA28 includes the words in brackets, indicating doubt as to their authenticity.sn God’s kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  107. Matthew 6:34 tn Grk “Sufficient for the day is its evil.”
  108. Matthew 7:1 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verb will not be judged has God is the unstated performer of the action. Such usage is generally thought to have arisen within Judaism out of the tendency to minimize the mention of God’s name out of reverence for God, and carried over into early Christian tradition, although in this particular verse the agent may be left unstated more for rhetorical effect. See also ExSyn 437-38.
  109. Matthew 7:2 tn Grk “by the measure with which you measure it will be measured to you.”
  110. Matthew 7:3 tn Here δέ (de) has not been translated.
  111. Matthew 7:3 sn The term translated speck (KJV, ASV “mote”; NAB “splinter”) refers to a small piece of wood, chaff, or straw; see L&N 3.66.
  112. Matthew 7:3 tn Or “do not notice.”
  113. Matthew 7:3 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
  114. Matthew 7:4 tn Grk “how will you say?”
  115. Matthew 7:6 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
  116. Matthew 7:7 tn The three present imperatives in this verse are best viewed as iterative (Wallace, ExSyn 722, lists the verse as an example of this usage), calling for repeated action.sn Many interpreters see the three present imperatives (Ask…seek…knock) as mainly limited to persistence in prayer (cf. v. 11), though others see them referring more generally to taking the initiative with God in various ways.
  117. Matthew 7:7 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
  118. Matthew 7:8 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the additional encouragement that God does respond to such requests/actions.
  119. Matthew 7:9 tn Grk “Or is there.”
  120. Matthew 7:10 sn The two questions of vv. 9-10 use a construction in Greek that expects a negative answer: “No parent would do this!”
  121. Matthew 7:11 tn The participle ὄντες (ontes) has been translated as a concessive adverbial participle: in spite of the fact that the hearers are “evil,” they still know how to give “good gifts” to their own children (see also ExSyn 634).
  122. Matthew 7:11 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
  123. Matthew 7:12 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
  124. Matthew 7:12 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  125. Matthew 7:12 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a).
  126. Matthew 7:12 tn Grk “is”; cf. CEV “This is what the Law and the Prophets are all about”; NIV “for this sums up the Law and the Prophets.”
  127. Matthew 7:13 sn The same verb is used in Matt 5:20, suggesting that the kingdom of heaven is to be understood here as the object.
  128. Matthew 7:14 tn See BDAG 1007 s.v. τίς for the translation of τί (ti) as an exclamation.
  129. Matthew 7:14 sn Here the destination is specified as life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).
  130. Matthew 7:15 sn The identity of these false prophets is not specified, and this has led to a wide variety of suggested referents: the Pharisees, the Zealots, the Essenes (all roughly contemporaries of Jesus), later groups (representatives of Pauline Christianity, the Gnostics) or later individuals (Simon Magus mentioned in Acts 8:9-24, Bar Kokhba who led the Jewish revolt of A.D. 132-35), or the eschatological false prophets who will lead people astray in the end times (Matt 24:24). Of course, some of these suggestions assume a second century date for the composition (or redaction) of the Gospel of Matthew.
  131. Matthew 7:15 sn Sheeps clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
  132. Matthew 7:16 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
  133. Matthew 7:16 tn The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “are they?” at the end of the sentence.sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
  134. Matthew 7:17 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
  135. Matthew 7:21 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession like this one without corresponding action means little.
  136. Matthew 7:22 tn Grk “did we not in your name prophesy and in your name cast out demons and in your name do many powerful deeds.” The phrase “in your name” occurs before each of the verbs in the Greek text, making it somewhat emphatic, but the phrase was placed after the verbs in the translation for stylistic reasons.
  137. Matthew 7:23 tn Or “you who commit lawless deeds”; or “you who behave lawlessly”; Grk “workers of lawlessness.”
  138. Matthew 7:24 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
  139. Matthew 7:24 tn Grk “will be like.” The same phrase occurs in v. 26.
  140. Matthew 7:24 tn Here and in v. 26 the Greek text reads ἀνήρ (anēr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anthrōpos) in vv. 48 and 49.
  141. Matthew 7:25 tn Grk “the rivers.”
  142. Matthew 7:27 tn Grk “and great was its fall.”
  143. Matthew 7:28 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
  144. Matthew 7:29 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Jesus addressed the issues directly, in terms of his own understanding, without citing other teachers.
  145. Matthew 7:29 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
  146. Matthew 8:2 tn Grk “And behold, a leper.” 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).sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today (Hansen’s disease). In the OT the Hebrew term generally referred to a number of exfoliative (scaly) skin diseases (when applied to humans). A person with one of these diseases was totally ostracized from society until he was declared cured (Lev 13:45-46). In the NT the Greek term also refers to a number of skin diseases, but there is some evidence that true leprosy (Hansen’s disease) could be referred to, since that disease began to be described by Greek physicians in Alexandria, Egypt around 300 B.C. and thus might have been present in Judea and Galilee just before the time of Jesus.
  147. Matthew 8:2 tn Grk “a leper approaching, bowed low before him”; or “a leper approaching, worshiped him.”
  148. Matthew 8:2 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
  149. Matthew 8:3 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 5:3; see also m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
  150. Matthew 8:4 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30; 12:16; 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
  151. Matthew 8:4 tn Grk “gift.”
  152. Matthew 8:4 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
  153. Matthew 8:4 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autois) may be a dative of disadvantage. The antecedent of the pronoun is not specified and is not entirely clear, though it probably refers to a wider audience that just the priests to whom the Mosaic offering is brought.
  154. Matthew 8:5 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  155. Matthew 8:5 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  156. Matthew 8:5 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
  157. Matthew 8:6 tn Grk “and saying, ‘Lord.’” The participle λέγων (legōn) at the beginning of v. 6 is redundant in English and has not been translated.
  158. Matthew 8:6 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant. See L&N 87.77.
  159. Matthew 8:7 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
  160. Matthew 8:8 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  161. Matthew 8:9 tn Grk “having soldiers under me.”
  162. Matthew 8:9 sn I say to this one ‘Go!’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
  163. Matthew 8:9 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
  164. Matthew 8:9 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  165. Matthew 8:10 tn Here δέ (de) has not been translated.
  166. Matthew 8:10 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  167. Matthew 8:11 tn Grk “and recline [at a meal].” First century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The phrase “share the banquet” has been used in the translation to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way of describing the fellowship and celebration of participation with the people of God at the end. Cf. BDAG 65 s.v. ἀνακλίνω 2, “In transf. sense, of the Messianic banquet w. the idea dine in style (or some similar rendering, not simply ‘eat’ as NRSV) Mt 8:11; Lk 13:29.”
  168. Matthew 8:11 tn Grk “and Isaac and Jacob.” One καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  169. Matthew 8:12 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.”sn Not to be missed here is the high irony that those who would be expected to participate in God’s eschatological kingdom (the sons of the kingdom) instead end up separated from God, experiencing remorse in the outer darkness.
  170. Matthew 8:12 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
  171. Matthew 8:13 tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ƒ1 33 latt bo. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L N W Γ Δ Θ 0233 ƒ13 565 579 700 1241 1424 M syh sa). NA28 has the pronoun in brackets, indicating doubts as to its authenticity.
  172. Matthew 8:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  173. Matthew 8:14 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  174. Matthew 8:14 tn The referent of “his” is somewhat ambiguous although context makes it clear that Peter is in view. In addition, the parallels in Mark 1:30 and Luke 4:38 both specify that it was “Simon’s” [i.e., Peter’s] mother-in-law.
  175. Matthew 8:14 tn Or “struck down with a fever”; Grk “having been thrown down.” The verb βεβλημένην (beblēmenēn) is a perfect passive participle of the verb βάλλω (ballō, “to throw”). Given the general description of the illness (“fever”), the use of this verb indicates the severity of the woman’s condition.
  176. Matthew 8:15 tn Here καί (kai) has been translated as “then.”
  177. Matthew 8:15 sn Though the nature of the serving is not specified, context suggests these would be the typical duties associated with domestic hospitality. The woman’s restoration from her illness is so complete that these activities can be resumed right away, a point emphasized in the parallel account in Luke 4:39.
  178. Matthew 8:16 sn The expression with a word underscores Jesus’s authority over the demonic spirits, but also recalls the centurion’s comment on authority in Matt 8:8.
  179. Matthew 8:16 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
  180. Matthew 8:17 tn Grk “spoken by Isaiah the prophet was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
  181. Matthew 8:17 sn A quotation from Isa 53:4.
  182. Matthew 8:18 tc ‡ Codex B and some Sahidic mss read simply ὄχλον (ochlon, “crowd”), the reading that NA28 follows; the first hand of א, ƒ1, and a few other witnesses have ὄχλους (ochlous, “crowds”); other witnesses (1424 sams mae) read πολὺν ὄχλον (polun ochlon, “a large crowd”). But the reading most likely to be authentic seems to be πολλοὺς ὄχλους (pollous ochlous, “large crowds”). It is found in א2 C L N Γ Δ Θ 0233 ƒ13 33 565 579 700 M lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various textual clusters). For reasons of English style, however, this phrase has been translated as “a large crowd.”
  183. Matthew 8:18 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
  184. Matthew 8:19 tn Here καί (kai) has been translated as “then.”
  185. Matthew 8:19 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
  186. Matthew 8:19 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost. There is nothing wrong with this profession, but it is unlikely that the speaker had fully thought through all the implications of such a sweeping commitment to follow Jesus.
  187. Matthew 8:20 tn Or “the wild birds”; Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  188. Matthew 8:20 sn According to Matt 4:13 Jesus made his home in Capernaum, so in spite of the common interpretation of this statement he was not technically homeless. More likely Jesus’ reply here has to do with the increasing opposition and rejection he and his disciples are encountering, so the question amounts to this: Does the man who wants to follow him understand the rejection he will be facing? The implication is that he does not.
  189. Matthew 8:21 tn Here δέ (de) has not been translated.
  190. Matthew 8:21 tc ‡ Most mss (C L N W Γ Δ Θ 0250 ƒ1, 13 565 579 700 1424 M al lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 it sa), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA28 includes the pronoun in brackets, indicating doubt as to its authenticity.
  191. Matthew 8:22 sn There are several options for the meaning of Jesus’ reply Let the dead bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. (See, e.g., C. A. Evans, Jesus and the Ossuaries, 26-30.) Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.
  192. Matthew 8:23 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.
  193. Matthew 8:23 sn The evangelist’s observation that Jesus’ disciples followed him into the boat continues the theme of discipleship (following Jesus) from the preceding context. Here the disciples are probably to be understood as only the Twelve, and even that would have required a boat of moderate size.
  194. Matthew 8:24 sn The Sea of Galilee is well known for its sudden and violent storms, caused by winds blowing down the ravines from the surrounding heights.
  195. Matthew 8:25 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
  196. Matthew 8:26 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  197. Matthew 8:26 tn Or “commanded” (often with the implication of a threat, L&N 33.331). The verb indicates strong disapproval or even censure (BDAG 384 s.v. ἐπιτιμάω 1).
  198. Matthew 8:26 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3, 7; 135:7; 107:23-30; also 106:9. What is portrayed here is a power struggle, and the text leaves no doubt who is in control. When Jesus rebuked the winds and the sea he demonstrated his authority over nature, making by implication a statement about who he was.
  199. Matthew 8:27 tn It is difficult to know whether ἄνθρωποι (anthrōpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
  200. Matthew 8:27 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
  201. Matthew 8:27 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that although the disciples followed Jesus, their understanding of who he was at this point was incomplete.
  202. Matthew 8:28 tc The textual tradition here is quite complicated. A number of mss (B C (Δ) Θ sys,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א2 L W ƒ1, 13 565 579 700 1424 M al bo) have “Gergesenes.” Others (892c latt syhmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms. Of the three readings, Gergesa is most likely the right location for this exorcism (the only region close to the Sea of Galilee and with a steep bank [κρημνός in Mark 5:13]) but almost surely a secondary reading in all the Synoptics. As Baarda articulated, this variant is quite possibly due to a conjecture made by Origen, a reading which then made its way into sevral mss (Tjitze Baarda, “Gadarenes, Gerasenes, Gergesenes and the ‘Diatassaron’ Traditions,” in Neotestamentica et Semitica: Studies in Honour of Matthew Black, ed. E. Earle Ellis and Max Wilcox [Edinburgh: T&T Clark, 1969], 181-97). sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue . . . the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore—the town that the herdsmen most likely entered after the drowning of the pigs.
  203. Matthew 8:28 sn Unlike the portrayal of the demoniac in the parallel passage in Mark 5:5-6 which evokes some pity for the afflicted man, Matthew’s account merely suggests the demoniacs were a public nuisance: they were extremely violent and rendered the road impassable.
  204. Matthew 8:29 tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.
  205. Matthew 8:29 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
  206. Matthew 8:29 sn The question reflects the view that there was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
  207. Matthew 8:30 tn Here δέ (de) has not been translated.
  208. Matthew 8:30 sn The commercial raising of pigs indicates that this is not Jewish territory (cf. m. B. Qam. 7:7, “They do not rear pigs anywhere”).
  209. Matthew 8:31 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  210. Matthew 8:31 sn No explanation is given in the text for the relationship between the demons and the herd of pigs. Some have suggested a link between the uncleanness of demons and the ceremonial uncleanness of pigs within Judaism. Less likely is the suggestion that pigs as sacrificial animals in the non-Jewish world somehow alludes to worship of demons.
  211. Matthew 8:32 tn Grk “And he said to them.”
  212. Matthew 8:32 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  213. Matthew 8:32 sn Whatever the relationship between the demons and the pigs, the destructiveness of the demons is certainly emphasized by the drowning of their new hosts.
  214. Matthew 8:33 tn Here δέ (de) has not been translated.
  215. Matthew 8:33 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
  216. Matthew 8:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
  217. Matthew 8:34 tn Or “city.” Here the term is a metonymy for the inhabitants.