Changes

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

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

|The [[Greek]] word '''μαθητης''' means a pupil or student.

|The [[Greek]] word '''μαθητης''' means a pupil or student.

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|1b

|1b

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

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

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|2b

|2b

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

|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.  

| 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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|3

|3

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

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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|4

|4

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

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

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

|Blessed are the sad, for they shall 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.

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

|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.

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

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|7

|7

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

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

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

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

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|Blessed are the clean 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.

|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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|9

|9

|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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|10

|10