NOTES

BIBLE

Matthew 5

1	Now when Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him.	Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ·	the mountain While some English translations have “a mountain” or “a mountainside,” the Greek states specifically “the mountain” (τὸ ὄρος; to oros) with the use of the definite article. The same wording is also used in Mark 3:13 and Luke 6:12. The New Testament writers likely employed this specific language to trigger in the reader’s mind “the mountain” (Sinai/Horeb) so often referenced in the Pentateuch (esp. Exod 24:12–15) from which God communicated to His people through the prophet Moses. The use of “the mountain” in the gospels pictures Jesus as a prophet whose teaching is directly from God, even hinting that He is the “prophet like [Moses]” of Deuteronomy 18:15.
2	And He opened His mouth and began to teach them, saying,	καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων·
3	“Blessed are the poor in spirit, for theirs is the kingdom of heaven.	Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
4	Blessed are those who mourn, for they shall be comforted.	μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
5	Blessed are the lowly, for they shall inherit the earth.	μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.
6	Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.	μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
7	Blessed are the merciful, for they shall receive mercy.	μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
8	Blessed are the pure in heart, for they shall see God.	μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
9	Blessed are the peacemakers, for they shall be called sons of God.	μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
10	Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.	μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
11	“Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me.	μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ.
12	Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.	χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
13	“You are the salt of the earth; but if the salt has become tasteless, how will it be made salty again? It is no longer good for anything, except to be thrown out to be trampled under foot by men.	Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.	how will it be made salty Since the verb “be made salty again” is written in the future tense (ἁλισθήσεται; alisthēsetai), the question is more properly rendered as “how will it?” rather than “how can it?” Whereas the latter translation focuses on the salt in terms of its ability, the present translation helps the reader to consider the salt in relation to time. Jesus is speaking of salt that has effectively “become tasteless” and passed the point of no return. to be trampled under foot The phrase “to be trampled under foot” translates the Greek term καταπατεῖσθαι (katapateisthai). In its infinitive form (often translated with the phrase “to be”), the term indicates purpose. This translation therefore points to the only remaining purpose of salt that becomes tasteless.
14	“You are the light of the world. A city set on a hill cannot be hidden;	Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη·
15	nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house.	οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλʼ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ.
16	Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.	οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.
17	“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.	Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
18	For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.	ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται.
19	Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.	ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.	does The Greek verb ποιέω (poieō) is regularly translated as “do” or “make” wherever contextually possible to maintain consistency throughout the translation. Here, translating ποιήσῃ (poiēsē) as “does” preserves unity with its translation at the end of the sermon (cf. 7:21, 24, 26), thus forming an inclusio around the body of the sermon.
20	“For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.	λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
21	“You have heard that the ancients were told, ‘YOU SHALL NOT MURDER’ and ‘Whoever murders shall be guilty before the court.’	Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις· Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει.
22	But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘Raca,’ shall be guilty before the Sanhedrin; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell.	ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ· Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ· Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.	Raca “Raca” is transliterated rather than translated, following the Greek which simply transliterates an Aramaic expression (רֵיקָא or רֵיקָה; reiqa or reiqah) into Greek (Ῥακά; Rhaka). The expression means something like “empty-head,” “empty one,” or more colloquially “numskull” (See BDAG on ῥακά). the Sanhedrin The word “Sanhedrin” here represents the Greek term συνέδριον (synedrion), which most English translations render as “council” or “court.” While this accurately describes what the Sanhedrin was, it was more specific in the Jewish mind. It referred not just to any court, but the supreme court of the Jews in Jerusalem, before which the most serious cases would be decided. Here, it represents a stepping stone as Jesus describes judgments of increasing gravity. Progressing from “the court” to “the Sanhedrin” to “the fiery hell” emphasizes the seriousness of the sin of anger in one’s heart.
23	Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you,	ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ,
24	leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.	ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.
25	Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison.	ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ·
26	Truly I say to you, you will not come out of there until you have paid up the last quadrans.	ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.
27	“You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’;	Ἠκούσατε ὅτι ἐρρέθη· Οὐ μοιχεύσεις.
28	but I say to you that everyone who looks at a woman to lust for her has already committed adultery with her in his heart.	ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.	to lust for The Greek construction behind the English phrase “to lust for” communicates purpose or intent. In this context, the preposition πρός (pros) means “in order to” and the infinitive form of the verb “lust” (i.e. “to lust”) fills out the phrase, leaving readers with the picture of a man who looks at a woman “in order to lust for” her. This translation captures the notion of purpose more clearly than the translation “with lust,” as it clarifies that the man who looks does not simply happen to lust, but he looks with the intention to lust.
29	But if your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell.	εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν.
30	And if your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell.	καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ.
31	“Now it was said, ‘WHOEVER SENDS HIS WIFE AWAY, LET HIM GIVE HER A CERTIFICATE OF DIVORCE’;	Ἐρρέθη δέ· Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον.
32	but I say to you that everyone who divorces his wife, except for the reason of sexual immorality, makes her commit adultery; and whoever marries a divorced woman commits adultery.	ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.	sexual immorality The phrase “sexual immorality” translates the Greek word πορνεία (porneia), the term from which “pornography” is derived. It was used to describe practices of sexual perversion such as fornication, adultery, and prostitution (the related term πόρνη [pornē] means “prostitute”). As here, it referenced any sexual behavior outside the sanctity of marriage.
33	“Again, you have heard that the ancients were told, ‘YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’	Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις· Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου.
34	But I say to you, make no oath at all, either by heaven, for it is the throne of God,	ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
35	or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING.	μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως·
36	Nor shall you make an oath by your head, for you cannot make one hair white or black.	μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
37	But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of the evil one.	ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.	the evil one The use of the Greek article makes explicit that this is not some general evil, but rather something substantive: “the evil one” (τοῦ πονηροῦ; tou ponērou). Scripture consistently uses this terminology to refer to Satan (cf. Matt 6:13; 13:19, 38; John 17:15; Eph 6:16; 2 Thess 3:3; 1 John 2:13, 14; 3:12; 5:18, 19), and he is likewise the referent in this verse.
38	“You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’	Ἠκούσατε ὅτι ἐρρέθη· Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος.
39	But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also.	ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην·
40	And if anyone wants to sue you and take your tunic, let him have your garment also.	καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον·	garment While sometimes translated “coat” or “cloak,” the Greek word ἱμάτιον (himation) is more general semantically, referring simply to a “garment.” Thus, it is translated as “garment” here and throughout the New Testament (except two occurrences [John 19:2, 5] where it specifically describes the purple “robe” put mockingly on Jesus).
41	And whoever forces you to go one mile, go with him two.	καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο.
42	Give to him who asks of you, and do not turn away from him who wants to borrow from you.	τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς.
43	“You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’	Ἠκούσατε ὅτι ἐρρέθη· Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου.
44	But I say to you, love your enemies and pray for those who persecute you,	ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·
45	so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.	ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.
46	For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?	ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν;
47	And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?	καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;
48	Therefore you are to be perfect, as your heavenly Father is perfect.	Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.

Copyright © 2023 The Tyndale Center at The Master's Seminary. All rights reserved.
The English biblical text is taken from the Legacy Standard Bible
Legacy Standard Bible Copyright ©2021 by The Lockman Foundation. All rights reserved.
Managed in partnership with Three Sixteen Publishing Inc. LSBible.org
For permission to quote information visit http://www.LSBible.org
The Hebrew Old Testament is taken from the Unicode/XML Westminster Leningrad Codex
WLC Version 4.20 | UXLC 2.0 (27.1)
Transcribed to Unicode/XML by Christopher V. Kimball, Publisher (Tanach.us Inc.)
The Westminster Leningrad Codex is in the public domain.
For more information visit www.Tanach.us
The Greek New Testament is taken from the Society of Biblical Literature Greek New Testament
Edited by Michael W. Holmes
The SBLGNT is licensed freely under the Creative Commons Attribution 4.0 International Public License
Copyright 2010 Logos Bible Software and the Society of Biblical Literature
For more information about the SBLGNT visit www.SBLGNT.com