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Legacy Standard Bible Translation Notes
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NOTES

BIBLE

Matthew 23

1

Then Jesus spoke to the crowds and to His disciples,

Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ

 
2

saying: “The scribes and the Pharisees have seated themselves in the chair of Moses;

λέγων· Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι.

 
3

therefore all that they tell you, do and keep, but do not do according to their deeds; for they say things and do not do them.

πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.

 
4

And they tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger.

δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.

 
5

But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments.

πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα,

 
6

And they love the place of honor at banquets and the best seats in the synagogues,

φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς

best seats
Other translations have “chief seats” or “seats of honor” for the Greek term πρωτοκαθεδρίας (prōtokathedrias), however, the translation “best seats” properly conveys the social status of the seats that the text seeks to emphasize. Jesus includes this characteristic of the scribes and the Pharisees as yet another example of their prideful ambition for prominence that He was condemning (cf. Matt 23:1–2).

 
7

and respectful greetings in the marketplaces, and being called Rabbi by men.

καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων· Ῥαββί.

 
8

But do not be called Rabbi; for One is your Teacher, and you are all brothers.

ὑμεῖς δὲ μὴ κληθῆτε· Ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε·

 
9

And do not call anyone on earth your father; for One is your Father, He who is in heaven.

καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·

 
10

Do not be called instructors; for One is your Instructor, that is, Christ.

μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ χριστός·

instructors, Instructor
The word καθηγητής (kathēgētēs) here can mean “teacher,” “guide,” or “professor,” stemming from a root idea that literally means “to go on ahead” (i.e. as a guide). It is translated here as “instructors” to distinguish it from the word διδάσκαλος (didaskalos) in verse 8, which is more commonly “teacher.”

 
11

But the greatest among you shall be your servant.

ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.

 
12

And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.

ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.

 
13

“But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in.

Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.

 
14

[Woe to you, scribes and Pharisees, hypocrites, because you devour widows’ houses, and for a pretense you make long prayers; therefore you will receive greater condemnation.]

 
15

“Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves.

Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.

 
16

“Woe to you, blind guides, who say, ‘Whoever swears by the sanctuary, that is nothing; but whoever swears by the gold of the sanctuary is obligated.’

Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες· Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει.

sanctuary
The word for “sanctuary” here is νάος (naos). It is an important and specific word in the New Testament referring to the innermost and most sacred part of the temple. As such, it is more specific than the term ἱερόν (hieron; “temple”), which refers to the entire temple complex. Thus, the translation “sanctuary” accurately captures the meaning of νάος (naos) and properly differentiates it from ἱερόν (hieron).

 
17

You fools and blind men! For which is more important, the gold or the sanctuary that sanctified the gold?

μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν;

For
This translation consistently brings out the conjunction “for” (γὰρ; gar) wherever it appears in the Greek text. While some translations leave this conjunction out, translating it helps readers to see that Jesus is asking His question in an effort to highlight why He is rebuking the scribes and Pharisees. It is because these men have such a misconstrued judgment of what is important that Jesus can say that they are blind.

sanctuary
Refer to the discussion on verse 16 above.

 
18

And, ‘Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.’

καί· Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει.

 
19

You blind men, which is more important, the offering, or the altar that sanctifies the offering?

τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;

 
20

Therefore, whoever swears by the altar, swears both by the altar and by everything on it.

ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ·

 
21

And whoever swears by the sanctuary, swears both by the sanctuary and by Him who dwells within it.

καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν·

sanctuary
Refer to the discussion on verse 16 above.

 
22

And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it.

καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.

 
23

“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier provisions of the Law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others.

Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι.

 
24

You blind guides, who strain out a gnat but swallow a camel!

ὁδηγοὶ τυφλοί, οἱ διϋλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.

but
The contrastive use of δέ (de), translated “but” rather than “and,” brings out the heightened irony of this statement and accentuates the hypocrisy of the leaders whom Jesus is condemning.

 
25

“Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence.

Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας.

 
26

You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also.

Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν.

 
27

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness.

Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας·

 
28

In this way, you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness.

οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας.

In this way
“In this way” translates the Greek adverb οὕτως (houtōs). It can also be translated as “so” or “thus,” but the adverbial nature of the term is most clearly seen in the phrase “in this way.” By using this term, Jesus is drawing a connection between the “way” that whitewashed tombs “appear beautiful” but truly are not, and the way the scribes and Pharisees “appear righteous” but truly are not.

 
29

“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous,

Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων,

 
30

and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’

καὶ λέγετε· Εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν·

 
31

So you bear witness against yourselves, that you are sons of those who murdered the prophets.

ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας.

 
32

Fill up, then, the measure of the guilt of your fathers.

καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.

 
33

You serpents, you brood of vipers, how will you escape the sentence of hell?

ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης;

 
34

“On account of this, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will flog in your synagogues, and persecute from city to city,

διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·

On account of this
The phrase “On account of this” reflects a literal translation of the Greek διὰ τοῦτο (dia touto). The phrase can also be translated as “because of this,” but it is distinct from “therefore” in that it puts a greater emphasis on what has just been said. The current translation helps readers to understand that because these hypocrites are following in the footsteps of their fathers, Jesus will send them prophets, wise men, and scribes. However, the hypocrites will do evil to God’s people, and guilt will fall upon them, just like it did upon their forefathers (v. 35).

 
35

so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the sanctuary and the altar.

ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.

between the sanctuary and the altar
Some render this with the phrase “between the temple and the altar,” but the text specifically states the “sanctuary” (νάος; naos), which is the innermost part of the temple (see discussion on v. 16). The idea is that Zechariah was slain between the innermost sanctuary and the altar in the courtyard of the larger temple complex. Luke 11:51 states that Zechariah was killed between “the altar and the house of God,” suggesting that he was killed in the courtyard (cf. Acts 21:27–31).

 
36

Truly I say to you, all these things will come upon this generation.

ἀμὴν λέγω ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην.

 
37

“Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you did not want it.

Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν—ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε;

you did not want it
The Greek word θέλω (thelō) is translated as “want” in order to highlight the strong link between the fact that Jesus “wanted” to gather Jerusalem’s children, and that they did not “want” to be gathered. In both cases, Jesus uses the same word (θέλω; thelō) to underscore the opposition of the will of the people to the will of Jesus.

 
38

Behold, your house is being left to you desolate!

ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.

 
39

For I say to you, from now on you will not see Me until you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’”

λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπʼ ἄρτι ἕως ἂν εἴπητε· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.

 
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