Matthew 7

Do not judge, so that…
While punctuation was not necessary in the original Greek, it is very helpful in translation. Here, a comma is added after “judge” to clearly distinguish this command from the following clause (“so that”). This allows Jesus’ command its proper impact before moving on to the ramifications of self-righteous judgment.

judgment, judge, judged; measure, measure, measured
This sentence is very carefully and masterfully constructed in Greek. Jesus uses alliteration and repetition to emphasize that one’s standards of judgment and measurement will be reflected back upon them. The Greek word for “judge” (as a verb) is κρίνω (krinō), and Jesus repeats the root of this word three times to emphasize His point: κρίματι κρίνετε κριθήσεσθε (krimati krinete krithēsesthe). Thus, the translation here brings out the repetition by using the English word “judge” three times (“with what judgment you judge, you will be judged”). It is the same for “measure” (μετρέω; metreō), as Jesus says μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν (metrō metreite metrēthēsetai hymin)—”with what measure you measure, it will be measured to you.” The translation of the repeated root with the same corresponding English root brings out this carefully constructed emphasis more clearly for the English reader. Jesus’ use of repetition makes the statement memorable and also emphasizes the one-to-one ratio of one’s own judgment and measurement being applied in the same way to them.

lest
The translation of μήποτε (mēpote) as “lest” reflects the conjunction’s purpose of trying to prevent a negative situation as opposed to simply describing an alternative that might take place.

Therefore, in all things, whatever you want people to do for you, so do for them
The sentence structure here closely reflects the structure of the original Greek. Rather than leading with the command “treat others,” Jesus has the readers consider something else first, namely, “whatever you want people to do for you.” From there He draws the connection: “so do for them.” Jesus fronts the way we desire to be treated and sets that as the standard that should govern how we ought to treat others. In this way, even the sentence structure of verse 12 encourages thoughtful reflection on how to meet the needs of others.

Are…gathered
A more literal but less straightforward translation is, “They do not gather…” (μήτι συλλέγουσιν; mēti syllegousin). A more common way of structuring a question in English is used here for clarity. The passive voice is employed because there is no specified referent for the subject “they” implied by the Greek verb. This phrase opens a rhetorical question, and the Greek negative particle μήτι (mēti) is used to prime the listener for an assumed negative answer. Thus the correct answer to Jesus’ rhetorical question is “no.” This is why some translations add the tag question, “are they?” to the end of the verse. However, to avoid adding words which do not appear in the Greek, the rhetorical question is placed here in a familiar English structure. Thus, nothing external is added, and the force of the rhetorical question and its expected negative answer remain perfectly intact.

Even so
While some translations have “so” at the beginning of the verse, the phrase “even so” more accurately conveys the sense of the Greek adverb οὕτως (houtōs) here, which is intended more as an analogical conclusion (with the sense of “likewise”) than merely a logical conclusion (with the sense of “so” or “thus”). Οὕτως (houtōs) may certainly carry either such sense, but the specific intent in this case is to demonstrate how Jesus’ specific analogy of thorns, thistles, grapes, and figs leads to the general conclusion that a tree’s fruit always reflects its true nature. The translation as “even so” helps to show this intention more clearly in English.

does
The Greek verb ποιέω (poieō) is regularly translated as “do” or “make” wherever contextually possible to maintain consistency throughout the translation. Here and in verses 24 and 26, it is consistently translated with “does” or “doing,” which helps to show the connection with the use of this word at the beginning of the Sermon on the Mount (cf. 5:19), thus forming an inclusio around the body of the sermon.

does
Refer to the discussion on verse 21 above.

descended
While some translations use “fell” here, this translation literally renders the Greek verb καταβαίνω (katabainō) as “descended” both to maintain a translation which is literal to the Greek text and to distinguish this verb from the other Greek word for “fell” (πίπτω; piptō) used later in this verse. Jesus’ use of these two different words (“descended” for the rain and “fell” for the house) allows the fall of the house greater emphasis in this illustration. It also avoids any misunderstanding that the “fall” of the house should be linked directly to the “fall” of the rain. The rain “descended” (a natural and common phenomenon) but the house “fell,” not primarily because of the rain but because its foundation was not secure. Careful, literal translation of these distinct words helps the English reader to note these differences and draw appropriate conclusions.

fell against
The expressions describing the assault against the houses—one built on the rock, and the other on the sand—are different in verses 25 and 27. In verse 25, the phrase “fell against” translates προσπίπτω (prospiptō), and in verse 27, the phrase “slammed against” translates the stronger Greek verb προσκόπτω (proskoptō). While there is overlap, the nuance of each verb brings out and foreshadows the result of each assault: the winds “fell against” the house built on the rock without destroying it; but the winds “slammed against” the house built on the sand, bringing it to destruction in a great fall.

not doing
Refer to the discussion on verse 21 above.

descended
Refer to the discussion on verse 25 above.

Now it happened
The phrase “Now it happened” translates the formulaic introductory phrase Καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events (cf. Matt 11:1; 13:53; 19:1; 26:1). When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use at the conclusion of the Sermon on the Mount continues the ebb and flow of Matthew’s alternation between discourse and narrative, transitioning the reader from the first major discourse to the next narrative segment.