Matthew 5
5
The Beatitudes
1 When#tn Here δέ (de) has not been translated. he saw the crowds, he went up the mountain.#tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").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. After he sat down his disciples came to him. 2 Then#tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. he began to teach#tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively. them by saying:
3 “Blessed#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. are the poor in spirit,#sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29. for the kingdom of heaven belongs#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. to them.
4 “Blessed are those who mourn, for they will be comforted.#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.
5 “Blessed are the meek, for they will inherit the earth.
6 “Blessed are those who hunger#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 (Ps 37:16-19; 107:9). and thirst for righteousness, for they will be satisfied.
7 “Blessed are the merciful, for they will be shown mercy.
8 “Blessed are the pure in heart, for they will see God.
9 “Blessed are the peacemakers, for they will be called the children#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). 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#tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general. insult you and persecute you and say all kinds of evil things about you falsely#tc Although ψευδόμενοι (yeudomenoi, “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. 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#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. of the earth. But if salt loses its flavor,#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), when 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. 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#tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general. do not light a lamp and put it under a basket#tn Or “a bowl”; this 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). 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.#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 I#tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated. tell you the truth,#tn Grk “Truly (ἀμήν, amhn), I say to you.” until heaven and earth pass away not the smallest letter or stroke of a letter#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). will pass from the law until everything takes place. 19 So anyone who breaks one of the least of these commands and teaches others#tn Grk “teaches men” ( in a generic sense, people). 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#tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4. and the Pharisees,#sn See the note on Pharisees in 3:7. you will never enter the kingdom of heaven.
Anger and Murder
21 “You have heard that it was said to an older generation,#tn Grk “to the ancient ones.” ‘Do not murder,’#sn A quotation from Exod 20:13; Deut 5:17. and ‘whoever murders will be subjected to judgment.’ 22 But I say to you that anyone who is angry with a brother#tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א2 D L W Θ 0233 Ë1,13 33 Ï it sy co Irlat Ormss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì64 א* B 1424mg pc 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 [enocos, “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 original. will be subjected to judgment. And whoever insults#tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.” a brother will be brought before#tn Grk “subjected,” “guilty,” “liable.” the council,#tn Grk “the Sanhedrin.” and whoever says ‘Fool’#tn The meaning of the term μωρός (mwros) 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). will be sent#tn Grk “subjected,” “guilty,” “liable.” to fiery hell.#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). 23 So then, if you bring your gift to the altar and there 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#tn Grk “Make friends.” quickly with your accuser while on the way to court,#tn The words “to court” are not in the Greek text but are implied. or he#tn Grk “the accuser.” 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,#tn Grk “Truly (ἀμήν, amhn), I say to you.” you will never get out of there until you have paid the last penny!#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.
Adultery
27 “You have heard that it was said, ‘Do not commit adultery.’#sn A quotation from Exod 20:14; Deut 5:17. 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.#sn On this word here and in the following verse, see the note on the word hell in 5:22. 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.’#sn A quotation from Deut 24:1. 32 But I say to you that everyone who divorces his wife, except for immorality, 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,#tn Grk “the ancient ones.” ‘Do not break an oath, but fulfill your vows to the Lord.’#sn A quotation from Lev 19:12. 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,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. because it is the city of the great King. 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.#tn The term πονηροῦ (ponhrou) 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 (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
Retaliation
38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’#sn A quotation from Exod 21:24; Lev 24:20. 39 But I say to you, do not resist the evildoer.#tn The articular πονηρός (ponhro", “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). But whoever strikes you on the#tc ‡ Many mss (B D K L Δ Θ Ë13 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W Ë1 33 892 1241 pm). The pronoun was probably added by way of clarification. NA27 has σου in brackets, indicating doubt as to its authenticity. right cheek, turn the other to him as well. 40 And if someone wants to sue you and to take your tunic,#tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) 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. give him your coat also. 41 And if anyone forces you to go one mile,#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. go with him two. 42 Give to the one who asks you,#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). and do not reject#tn Grk “do not turn away from.” the one who wants to borrow from you.
Love for Enemies
43 “You have heard that it was said, ‘Love your neighbor’#sn A quotation from Lev 19:18. and ‘hate your enemy.’ 44 But I say to you, love your enemy and#tc Most mss ([D] L [W] Θ Ë13 33 Ï lat) 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 Ë1 pc sa, as well as several fathers and versional witnesses. pray for those who persecute you, 45 so that you may be like#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. 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#sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. 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.#sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
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1996 - 2007 by Biblical Studies Press, LLC
Matthew 5
5
The Sermon on the Mount
5.1—7.29
1Jesus saw the crowds and went up a hill, where he sat down. His disciples gathered round him, 2and he began to teach them:
True Happiness
(Lk 6.20–23)
3 “Happy are those who know they are spiritually poor;
the Kingdom of heaven belongs to them!
4 #
Is 61.2
Happy are those who mourn;
God will comfort them!
5 #
Ps 37.11
Happy are those who are humble;
they will receive what God has promised!
6 #
Is 55.1–2
Happy are those whose greatest desire is to do what God requires;
God will satisfy them fully!
7 Happy are those who are merciful to others;
God will be merciful to them!
8 #
Ps 24.3–4
Happy are the pure in heart;
they will see God!
9 Happy are those who work for peace;
God will call them his children!
10 #
1 Pet 3.14
Happy are those who are persecuted because they do what God requires;
the Kingdom of heaven belongs to them!
11 #
1 Pet 4.14
“Happy are you when people insult you and persecute you and tell all kinds of evil lies against you because you are my followers. 12#2 Chr 36.16; Acts 7.52Be happy and glad, for a great reward is kept for you in heaven. This is how the prophets who lived before you were persecuted.
Salt and Light
(Mk 9.50; Lk 14.34–35)
13 “You are like salt for the whole human race. But if salt loses its saltiness, there is no way to make it salty again. It has become worthless, so it is thrown out and people trample on it.
14 #
Jn 8.12; 9.5 “You are like light for the whole world. A city built on a hill cannot be hidden. 15#Mk 4.21; Lk 8.16; 11.33No one lights a lamp and puts it under a bowl; instead he puts it on the lampstand, where it gives light for everyone in the house. 16#1 Pet 2.12In the same way your light must shine before people, so that they will see the good things you do and praise your Father in heaven.
Teaching about the Law
17 “Do not think that I have come to do away with the Law of Moses and the teachings of the prophets. I have not come to do away with them, but to make their teachings come true. 18#Lk 16.17Remember that as long as heaven and earth last, not the least point nor the smallest detail of the Law will be done away with — not until the end of all things.#5.18 the end of all things; or all its teachings come true. 19So then, whoever disobeys even the least important of the commandments and teaches others to do the same, will be least in the Kingdom of heaven. On the other hand, whoever obeys the Law and teaches others to do the same, will be great in the Kingdom of heaven. 20I tell you, then, that you will be able to enter the Kingdom of heaven only if you are more faithful than the teachers of the Law and the Pharisees in doing what God requires.
Teaching about Anger
(Lk 12.57–59)
21 #
Ex 20.13; Deut 5.17 “You have heard that people were told in the past, ‘Do not commit murder; anyone who does will be brought to trial.’ 22But now I tell you: whoever is angry#5.22 whoever is angry; some manuscripts have whoever without cause is angry. with his brother will be brought to trial, whoever calls his brother ‘You good-for-nothing!’ will be brought before the Council, and whoever calls his brother a worthless fool will be in danger of going to the fire of hell. 23So if you are about to offer your gift to God at the altar and there you remember that your brother has something against you, 24leave your gift there in front of the altar, go at once and make peace with your brother, and then come back and offer your gift to God.
25 “If someone brings a lawsuit against you and takes you to court, settle the dispute with him while there is time, before you get to court. Once you are there, he will hand you over to the judge, who will hand you over to the police, and you will be put in jail. 26There you will stay, I tell you, until you pay the last penny of your fine.
Teaching about Adultery
27 #
Ex 20.14; Deut 5.18 “You have heard that it was said, ‘Do not commit adultery.’ 28But now I tell you: anyone who looks at a woman and wants to possess her is guilty of committing adultery with her in his heart. 29#Mt 18.9; Mk 9.47So if your right eye causes you to sin, take it out and throw it away! It is much better for you to lose a part of your body than to have your whole body thrown into hell. 30#Mt 18.8; Mk 9.43If your right hand causes you to sin, cut it off and throw it away! It is much better for you to lose one of your limbs than for your whole body to go to hell.
Teaching about Divorce
(Mt 19.9; Mk 10.11–12; Lk 16.18)
31 #
Deut 24.1–4; Mt 19.7; Mk 10.4 “It was also said, ‘Anyone who divorces his wife must give her a written notice of divorce.’ 32#Mt 19.9; Mk 10.11–12; Lk 16.18; 1 Cor 7.10–11But now I tell you: if a man divorces his wife, for any cause other than her unfaithfulness, then he is guilty of making her commit adultery if she marries again; and the man who marries her commits adultery also.
Teaching about Vows
33 #
Lev 19.12; Num 30.2; Deut 23.21 “You have also heard that people were told in the past, ‘Do not break your promise, but do what you have vowed to the Lord to do.’ 34#Jas 5.12; Is 66.1; Mt 23.22But now I tell you: do not use any vow when you make a promise. Do not swear by heaven, for it is God's throne; 35#Is 66.1; Ps 48.2nor by earth, for it is the resting place for his feet; nor by Jerusalem, for it is the city of the great King. 36Do not even swear by your head, because you cannot make a single hair white or black. 37Just say ‘Yes’ or ‘No’ — anything else you say comes from the Evil One.
Teaching about Revenge
(Lk 6.29–30)
38 #
Ex 21.24; Lev 24.20; Deut 19.21 “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ 39But now I tell you: do not take revenge on someone who wrongs you. If anyone slaps you on the right cheek, let him slap your left cheek too. 40And if someone takes you to court to sue you for your shirt, let him have your coat as well. 41And if one of the occupation troops forces you to carry his pack one kilometre, carry it two kilometres. 42When someone asks you for something, give it to him; when someone wants to borrow something, lend it to him.
Love for Enemies
(Lk 6.27–28, 32–36)
43 #
Lev 19.18
“You have heard that it was said, ‘Love your friends, hate your enemies.’ 44But now I tell you: love your enemies and pray for those who persecute you, 45so that you may become the children of your Father in heaven. For he makes his sun to shine on bad and good people alike, and gives rain to those who do good and to those who do evil. 46Why should God reward you if you love only the people who love you? Even the tax collectors do that! 47And if you speak only to your friends, have you done anything out of the ordinary? Even the pagans do that! 48#Lev 19.2; Deut 18.13You must be perfect — just as your Father in heaven is perfect!
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Good News Bible. Scripture taken from the Good News Bible (r) (Today's English Version Second Edition, UK/British Edition). Copyright © 1992 British & Foreign Bible Society. Used by permission.