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Matthew 1-9 (Translated) (view source)

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!Analysis

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|And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

|Now when He saw the crowds, He went up into a mountain, and when he had taken His seat , His disciples came to Him.

|The [[Greek]] word '''μαθητης''' means a disciple.

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|And seeing the multitudes, her went up into a mountain: and when he was set, his disciples came unto him:

|After seeing the masses before Him, he ascended the Mountain, then He sat down*[to be foot-noted at bottom]. Those who were learning from Him, came to Him

|What would have been understood by the original hearers and readers of Gospel of Matthew - Jesus was the fulfiller and then the displacer of Moses, viewing the crowd, as Moses did, Jesus ascended (dignified reminiscent of the Original Event, and when He got to the top, He SAT DOWN. That is mentioned, seemingly unimportant but actually very important. "Sitting down" was the 1st century act which meant "assumning authority". That is why there was a "seat of Moses" in the synagogue which Jesus said the Pharasees were presently occupying (that is why also the early bishops were represented as sitting with their clergy around them). His Learners - Talmidim (thus the Syriac and Hebrew behind the Greek Mathntns. Talmidim/mathntns does not really mean "pupil" which to the modern ear brings in "classroom", but rather followers or learners by seeing and hearing and doing - apprentices, if you will) came to him.

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|And he opened his mouth, and taught them, saying,

|Then he opened His mouth and taught them, saying:

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|And he opened his mouth, and taught them, saying,

|He began His Torah*[to be foot-noted at bottom] to them, then, and said:

| Jesus would have had to "open His mouth" in order for him "to say", but it was important to put it this way to thrust the reader to the sonorous solemnity of the Scriptures Va Ya'an vaYomer = He responded (when it was really not a response) and said. What they heard, so the original readers of the Gospel of Matthew would have now learned by this preface, is the new Torah from the One who was greater than Moses, having taken his place on "the mountain" ("mountain" here has an article - "the" precisely because it is specified, though unnamed, in contradistinction to the Mt. Sinai of Moses). The Gospel of Luke has the "sermon" on the plain while Matthew has it on the mountain. Both are correct as it is a plain going on up to the top of a mount on the north shore of the Lake. But Matthew chooses to call it "mountain" precisely because he is presenting the greater than Moses. The hearers and readers of the Gospel of Matthew would not be surprised then to hear later on in the "Sermon on the Mount" (better it be called " The Torah of the Messiah" or the "Law of the Kingdom"), " You have heard it said...but I say to you..." They would understand that the displacer and surpasser of Moses was getting the Torah directly from the Father, and no more would they have need of the line of rabbis and teachers to go back to the time of Moses. Somehow what the original readers and hearers of the Gospel would have understood must come through in the modern language. How that can be done is both an art and a miracle.

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|Blessed are the poor in spirit: for theirs is the kingdom of heaven.

|Blessed are the poor in spirit, for theirs is the Kingdom of heaven.

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The Greek word '''ουρανος''', literally "sky", is always rendered in the plural. (In the Old Testament it was rendered in the Hebrew dual number.)

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|Blessed are the poor in spirit: for theirs is the kingdom of heaven.

|So truly blessed are those that are not full of the themselves. The Kingdom of heaven is theirs.

|Here and in the rest of the "beatitudes", blessed is a good translation but behind the makarios is the ASHRAIcem, ASHRAIhem of the Hebrew rather than barukh. Ashrai is used for the palpable and overflowwing blessing and presence of God rather than the consecratory state, The root of ashrai is used for "happiness" Change in word order for the this and the rest of beatitudes is permitted by grammar and brings the true and unexpected reversal which is the teaching of Christ.

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|Blessed are they that mourn: for they shall be comforted.

|Blessed are the sad, for they shall be comforted.

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|Blessed are they that mourn: for they shall be comforted.

|So truly blessed those that are grief-stricken. They will be comforted.

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|Blessed are the meek: for they shall inherit the earth.

|Blessed are the meek, for they shall inherit the earth.

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|Blessed are the meek: for they shall inherit the earth.

|So truly blessed are the meek. They are the ones to inherit the earth.

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|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

|Blessed are they that hunger and thirst for justice, for they shall be satisfied.

|The use of the Greek accusative case connotes persons who actively do and pursue justice in their daily living.

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|Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

|So truly blessed are those that hunger and thirst to see righteousness done. They will have their fill.

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|Blessed are the merciful: for they shall obtain mercy.

|Blessed are the merciful, for they shall receive mercy.

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|Blessed are the merciful: for they shall obtain mercy.

|So truly blessed are those that are merciful. Mercy will come to them.

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|Blessed are the pure in heart: for they shall see God.

|Blessed are the clean in heart, for they shall see God.

|The [[Greek]] word '''καθαρος''' means "clean." The English word ''pure'' has its roots in metallurgy and connotes a refined metal element separated in a furnace. That metaphor is used elsewhere in Scripture, but not here.

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|Blessed are the pure in heart: for they shall see God.

|So truly blesssed are the pure of heart. They will see God.

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|Blessed are the peacemakers: for they shall be called the children of God.

|Blessed are the peacemakers, for they shall be called the children of God.

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|Blessed are the peacemakers: for they shall be called the children of God.

|So truly blessed are the Makers of Peace. It is Children of God that they will be called.

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|Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

|Blessed are they that are persecuted for the sake of justice, for theirs is the Kingdom of heaven.

|The Greek preposition '''ενεκεν''', used with the ablative, means "for the sake of." Here Matthew refers to those who suffer for the cause of justice, whereas before he referred to those who sought to deal justly themselves.

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|Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

|Blessed are you, when ''men'' shall denounce you, and persecute you, and say everything evil against you (falsely), for My sake.

|Some Greek manuscripts omit the word translated as "falsely."

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|Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

|Rejoice, and be very glad, because your reward is great in heaven: because they persecuted the prophets that came before you in the same manner.

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|Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

|You are the salt of the earth. But if the salt has become bland, what shall it be salted with? It is then good for nothing, and fit only to be thrown out and trodden underfoot by men.

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|Ye are the light of the world. A city that is set on an hill cannot be hid.

|You are the light of the world. A city cannot be hidden if it stands on a hill.

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|Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

|And men do not light a candle and put it under a bushel basket, but on a candlestick; and it shines on everyone in the house.

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|Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

|Let your light shine in this manner in front of people, so that they may see your good works and give glory to your Father in heaven.

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|Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

|Do not think that I have come to tear down the law or the prophets. I have not come to tear these things down, but rather to fulfil them.

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|For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

|For I tell you truly: Until heaven and earth, not one jot or tittle shall pass from the law, in any way, shape or form, until everything is fulfilled.

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''Alternative view'': the phrase 'not one jot or tittle' has passed into everyday English and is generally understood. 'iota' and 'prime-mark' are terms with which few people are familiar.

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|Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

|And so if any person breaks even one of the least of these commandments, and shall so instruct others, that person shall be called the least in the Kingdom of heaven: but any person who does and teaches the commandments, shall be called great in the Kingdom of heaven.

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|For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

|For I tell you that unless your justification exceeds the justification of the scribes and the Pharisees, you cannot enter the Kingdom of heaven under any circumstances.

|The manner of that justification will be explained later. Jesus makes a point of setting the bar higher than any man can scale by relying on his own strength.

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|Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

|You have heard that it was said in ancient times, "You shall not commit murder," and anyone guilty of committing murder would be liable for trial.

|The Greek verb '''φονευω''' literally means "I commit murder." Therefore, murder is specifically in view here.

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|But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

|But I tell you that any person who is angry with his brother shall be liable for trial, and anyone who says to his brother, "Airhead!" shall be liable to be brought before the council, but whoever says, "Moron!" shall be liable for the fire of hell.

|The Byzantine family of manuscripts, that form the basis of the [[Textus Receptus]], add the word '''εικη''' or ''eiki'', which means "without proper cause." But whether Jesus would necessarily recognize such a thing as a good cause to stay angry with someone is an open question.

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|Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

|So if you are bringing your gift to the altar, that your brought has something against you,

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|Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

|leave your gift in front of the alter, go away, reconcile yourself to your brother first, and then come and offer your gift.

|One does not offer gifts to God while harboring anger in one's heart; such behavior is dishonoring to God and therefore frowned upon.

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|Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

|Be on good terms with your adversary quickly, while you are with him on the road; otherwise he might sometime deliver you to the judge, who will deliver you to the bailiff, and you find yourself thrown into prison.

|The Greek word '''υπηρετης''' or ''hyperetis'' means an attendant; the attendant of a judge would be called a bailiff.

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|Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

|I tell you truly: you shall not come out of that prison until you have paid back the last cent.

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''Alternative view'': 'cent' is OK as a translation, just as 'farthing' was in the 17th century. Is a quarter-penny a coin which is still in circulation? 'Paid back the last cent' encompasses the meaning of the text nicely.

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|Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

|You have heard that they said, "Do not commit adultery."

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|But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

|But I tell you that any man who looks at a woman with desire has already committed adultery with her in his heart.

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|And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

|But if your right eye causes you to stumble, take it out and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.

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|And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

|And if your right hand causes you to stumble, cut it off and throw it away from you: for it is better for you to have one of your body parts perish than that the whole body be thrown into hell.

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|It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

|It has been said, "Any man who divorces his wife should give her a bill of divorcement."

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|But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

|But I say to you that any man who divorces his wife, ''or fails to marry his betrothed'' for any reason other than improper conduct on her part, causes her to commit adultery; and any person who marries a divorced woman commits adultery.

|In ancient [[Judaism|Jewish]] custom, betrothal was as binding as was actual marriage, in the same way that "earnest money contracts" are binding on would-be buyers and sellers of real estate. The only recognized grounds for not "closing the sale," that is, proceeding with the wedding, was improper conduct by the wife before the date of the wedding. Because Matthew, a Jew, was writing to Jews, he included this exception. Luke, who wrote primarily to Gentiles, did not need to, because Gentiles had no such custom as a binding betrothal.

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|Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

|Again you have heard that it was said in ancient times, "Do not swear falsely, but keep before the Lord any oath that you do swear."

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|But I say unto you, Swear not at all; neither by heaven; for it is God's throne:

|But I tell you: don't swear at all, neither by heaven, the throne of God;

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|Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

|nor by the earth, His footstool; nor by [[Jerusalem]], the city of the great King,

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|Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

|nor by your head, because you cannot make one hair white or black.

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|But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

|But let your word be a simple "Yes" or "No." Anything more than that comes from evil.

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|Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

|You have heard that it was said, "An eye for an eye, and a tooth for a tooth."

|This was the original ''lex talionis'' and was given to restrain the retaliator from exacting a revenge greater than the original wrong.

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|But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

|But I tell you: Don't resit evil. To whomever hits you on the right cheek, turn the other cheek to him also.

|The Greek "τω πονηρω" can indicate several meanings: The most likely, because of the definite article "τω" is either that it means "the evil one" (a.k.a. Satan), an evil man, or evil in general. The Greek, "μη αντιστηναι" can be taken to mean, "do not resist," which is the most likely of translations given the example of Christ's ultimate sacrifice and also the overarching theme of non-resistance and pacifism that is so prolific in His teachings.

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|And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

|And if any person sues you in a court of law, and takes your coat from you, let him have your cloak as well.

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|And whosoever shall compel thee to go a mile, go with him twain.

|And if anyone compels you to go a mile with him, go with him two miles.

|A Roman infantryman stationed in the provinces might compel a non-citizen of Rome to carry his backpack for him for one Roman mile, under Roman law and regulation. Jesus urges His followers, in this and other cases, to offer double what another person demands.

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|Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

|Give to anyone who asks, and don't turn away from anyone who wants to borrow from you.

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|Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

|You have heard that it was said, "Love your neighbor, and disregard your enemy."

|The Greek word '''μισεω''' generally means "I disregard someone." The word connotes not wasting the effort of thought on the other person, rather than cultivating an attitude of anger. Again, Jesus is about to set an even higher standard of human behavior.

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|But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

|But I tell you: Love your enemies, bless them who curse you, do good to those who disregard you, and pray for those who treat you spitefully and persecute you,

|Many Greek manuscripts mention only the first and fourth parts of the above, but all four are mutually consistent.

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|That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

|so that you may be the children of your Father in heaven. He makes His sun to rise on the evil and the good, and sends rain on the just and on the unjust.

|If God is no Respecter of persons in this regard, then what right have we to impose a sanction that God Himself does not impose?

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|For if ye love them which love you, what reward have ye? do not even the publicans the same?

|Because if you love them who love you, what reward do you have? Don't even tax collectors do the same thing?

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|And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

|And if you exchange polite greetings only with your brothers, what are you doing, any more than others do? Don't even tax-collectors behave this way?

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|Be ye therefore perfect, even as your Father which is in heaven is perfect.

|You should therefore be perfect, even as your Father Who is in heaven is perfect.

AugustO

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Matthew 1-9 (Translated) (view source)

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