Matthew 5

Translator Notes

1. The definite article to oros ('the mountain') suggests a specific location, though Matthew does not name it. The Sinai typology is deliberate — Moses went up the mountain to receive the Law, Jesus goes up to interpret it with final authority. Sitting (kathisantos) was the standard posture for an authoritative Jewish teacher; standing indicated informal conversation.

Translator Notes

1. The phrase 'opened his mouth' (anoixas to stoma autou) is a Semitic idiom signaling the beginning of a solemn, formal discourse — not merely casual speech. It appears in the Septuagint for prophetic and wisdom utterances (Job 3:1, Daniel 10:16). The imperfect edidasken ('was teaching, began to teach') suggests an extended teaching session.
2. [TCR Cross-Reference] Draws on Job 3:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Daniel 10:16. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Key Terms

Translator Notes

1. The Greek makarioi ('blessed, fortunate, happy') does not merely describe an emotion but declares a state of divine favor. The 'poor in spirit' (ptōchoi tō pneumati) does not mean lacking in spiritual vitality but recognizing one's spiritual poverty and dependence on God. The Hebrew background is anawim — the humble poor who depend entirely on God. Luke's parallel (6:20) simply has 'the poor,' but Matthew's 'in spirit' clarifies the inner disposition.

Translator Notes

1. The Greek penthountes ('those who mourn, grieve') refers to deep grief — the kind associated with death or catastrophic loss. The passive paraklēthēsontai ('will be comforted') is a divine passive: God himself will be the one who comforts. This echoes Isaiah 61:2-3, where the Messiah comes 'to comfort all who mourn.'
2. [TCR Cross-Reference] Echoes Isaiah 61:2-3. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. This Beatitude quotes Psalm 37:11 almost verbatim. The Greek praeis ('meek, gentle, humble') does not mean weak but describes power under control — strength expressed with gentleness. Moses is called the meekest man on earth (Numbers 12:3), yet he was a formidable leader. The Greek gēn can mean 'earth' or 'land' — in the Psalm 37 context it referred to the promised land, but Jesus universalizes the promise.
2. [TCR Cross-Reference] This verse quotes Psalm 37:11 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
3. [TCR Cross-Reference] This verse quotes Numbers 12:3 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Key Terms

Translator Notes

1. The Greek chortasthēsontai ('will be satisfied, filled') originally described the feeding of animals — it means filled to capacity, fully satiated. The metaphor of hunger and thirst for righteousness (dikaiosynēn) implies a desperate, survival-level craving, not casual interest. Matthew's 'righteousness' (dikaiosynē) encompasses both right relationship with God and just conduct — the Hebrew tsedeq/tsedaqah.

Translator Notes

1. The Greek eleēmones ('merciful, compassionate') and eleēthēsontai ('will be shown mercy') share the same root (eleos), creating a wordplay: mercy given is mercy received. The principle of reciprocity runs throughout the Sermon (cf. 6:12, 6:14-15, 7:1-2). The divine passive again indicates God as the source of mercy.

Translator Notes

1. The Greek katharoi tē kardia ('pure in heart') echoes Psalm 24:4 — 'the one with clean hands and a pure heart.' The heart (kardia) in biblical thought is the center of will, thought, and moral decision, not merely emotion. Purity here means undivided loyalty, sincerity, and integrity. The promise 'they will see God' (ton theon opsontai) is extraordinary — in the Old Testament, seeing God was considered fatal (Exodus 33:20).
2. [TCR Cross-Reference] References Psalm 24:4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Exodus 33:20 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The Greek eirēnopoioi ('peacemakers') is a compound word appearing only here in the New Testament. It describes those who actively create peace, not merely those who avoid conflict. The designation 'sons of God' (huioi theou) means they share the character of God, who is the ultimate peacemaker. In the ancient world, the Roman emperor was called a 'peacemaker' — Jesus quietly reassigns the title.

Translator Notes

1. The perfect participle dediōgmenoi ('those who have been persecuted') indicates an ongoing state resulting from past action — these are people who live under persecution as a condition of their lives. The return to 'kingdom of heaven' creates an inclusio with verse 3, framing the eight Beatitudes as a unified whole. Persecution for righteousness — not for foolishness or stubbornness — is the qualifying condition.

Translator Notes

1. The shift from third person ('blessed are those') to second person ('blessed are you') makes this final Beatitude directly personal and marks the transition from the formal blessings to direct address. The three verbs — insult (oneidisōsin), persecute (diōxōsin), say evil (eipōsin pan ponēron) — escalate from verbal abuse to active pursuit to character assassination. The qualifying phrase pseudomenoi ('falsely, lying') is critical: the blessing applies only to false accusations.

Translator Notes

1. The two imperatives chairete ('rejoice') and agalliasthe ('be overjoyed, leap for joy') intensify one another. The word misthos ('reward, wages') does not imply merit-based earning but God's generous response to faithfulness. By linking the disciples with the persecuted prophets, Jesus places them in the prophetic succession — they are heirs to the same tradition of faithful witness that was met with hostility.

Translator Notes

1. The Greek mōranthē (from mōrainō, 'to become foolish, to become tasteless') creates a double meaning — salt that loses its taste has become 'foolish.' In the ancient world, salt preserved food from decay, flavored meals, and was used in covenant rituals (Leviticus 2:13, Numbers 18:19). If the preserving agent itself fails, nothing can restore it. The rhetorical question 'how can it be made salty again?' expects the answer 'it cannot.'
2. [TCR Cross-Reference] References Leviticus 2:13 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Numbers 18:19 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. In the Old Testament, Israel was called to be 'a light to the nations' (Isaiah 42:6, 49:6). Jesus transfers this vocation to his disciples. The image of a city on a hill (polis epanō orous keimenē) may evoke Jerusalem, built on Mount Zion, visible from great distances. The claim is stunning — Jesus's followers are now assigned the role that Israel was given through the prophets.
2. [TCR Cross-Reference] Echoes Isaiah 42:6. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The Greek modion ('measuring basket,' about 8.75 liters) was a common household item. The lychnos ('oil lamp') was a small clay vessel with a wick — the primary source of indoor light in first-century homes. The lychnia ('lampstand') elevated the lamp to maximize its reach. The image is purely practical — hiding a light source defeats its purpose.

Translator Notes

1. The purpose of visible good works is not self-promotion but theocentric: the goal is that observers glorify 'your Father in heaven' (ton patera hymōn ton en tois ouranois). This phrase — 'your Father in heaven' — is distinctive to Matthew and occurs repeatedly in the Sermon on the Mount. The Greek kala erga ('good works, beautiful deeds') denotes works that are both morally good and visibly attractive.

Key Terms

Translator Notes

1. The Greek katalysai ('to destroy, demolish, abolish') is a strong term — literally 'to loosen down, dismantle.' Jesus denies any intent to dismantle the Torah. The verb plērōsai ('to fulfill, to fill up, to bring to completion') is debated: does it mean 'to obey perfectly,' 'to bring to its intended goal,' 'to fill with deeper meaning,' or 'to bring about what it prophesied'? The ambiguity may be intentional — Jesus fulfills the Law in all these senses. 'The Law and the Prophets' (ton nomon ē tous prophētas) is a standard designation for the entire Hebrew Scriptures.

Translator Notes

1. The Greek amēn legō hymin ('truly I tell you') is Jesus's characteristic formula for solemn pronouncements — it is unprecedented in Jewish teaching, where amēn typically concludes a statement rather than introducing one. The iōta is the smallest letter of the Greek alphabet (corresponding to the Hebrew yod, the smallest Hebrew letter), and keraia ('horn, serif, stroke') refers to the tiny decorative strokes that distinguish similar Hebrew letters. The double negative ou mē ('not at all, by no means') is the strongest form of negation in Greek.

Translator Notes

1. The Greek lysē ('loosens, sets aside, annuls') echoes the katalysai of verse 17 — whoever 'loosens' even the smallest commandment participates in the very abolition Jesus has rejected. The pairing of 'practices and teaches' (poiēsē kai didaxē) insists on integrity: teaching without practice is worthless. Being 'called least' may mean having the lowest status in the kingdom, not necessarily exclusion from it.

Translator Notes

1. This verse functions as the thesis statement for the six antitheses that follow (5:21-48). The scribes and Pharisees were considered the most meticulous observers of the Law — to exceed their righteousness seemed impossible. The Greek perisseusē ('exceed, overflow, surpass') implies not more of the same kind but a different quality of righteousness — one that penetrates from external observance to internal transformation. The double negative ou mē ('never, by no means') makes the warning absolute.

Translator Notes

1. This introduces the first antithesis. The formula 'You have heard that it was said' (ēkousate hoti errethē) refers to the synagogue reading of Torah. The commandment quotes the sixth commandment (Exodus 20:13, Deuteronomy 5:17). The Greek phoneuseis ('murder') is more specific than 'kill' — it refers to unlawful killing, not all forms of taking life. The addition 'whoever murders will be subject to judgment' reflects the established legal tradition surrounding the commandment.
2. [TCR Cross-Reference] Quotes Exodus 20:13. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
3. [TCR Cross-Reference] Quotes Deuteronomy 5:17. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Key Terms

Translator Notes

1. The emphatic egō de legō hymin ('but I say to you') claims an authority that transcends even Moses — Jesus does not cite another authority but speaks on his own. The three-step escalation moves from internal anger to verbal contempt (Raka, an Aramaic term of derision meaning 'empty-head' or 'worthless') to outright denunciation (Mōre, 'fool,' which in Hebrew carries the connotation of moral and spiritual bankruptcy — cf. Psalm 14:1, 'The fool says in his heart'). Gehenna (geennan) refers to the Valley of Hinnom south of Jerusalem, associated with child sacrifice (2 Kings 23:10) and later used as a metaphor for divine judgment.
2. The SBLGNT does not include 'without a cause' (eikē), which appears in some later manuscripts. We follow the critical text.
3. [TCR Cross-Reference] Draws on Psalm 14:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
4. [TCR Cross-Reference] Draws on 2 Kings 23:10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The scenario assumes a functioning temple with its sacrificial system — Jesus addresses people who actually bring offerings to the altar. The Greek thysiastērion ('altar') specifically refers to the temple altar in Jerusalem. The point is radical: reconciliation with a fellow human being takes priority over worship of God.

Translator Notes

1. The command is startling in its priorities: leave the sacrifice mid-act to restore a broken relationship. The Greek diallagēthi ('be reconciled') is an aorist passive imperative — do whatever it takes to restore the relationship, taking responsibility for your part. The word prōton ('first') makes the sequence absolute: reconciliation before worship, not after.

Translator Notes

1. The Greek antidikos ('adversary, accuser, opponent at law') is a legal term for the opposing party in a lawsuit. The illustration shifts from the temple to the courtroom, but the principle is the same: resolve conflicts urgently, before they escalate beyond your control. The chain of custody — accuser to judge to officer to prison — describes the inexorable progression of unresolved conflict.

Translator Notes

1. The Greek kodrantēn (Latin quadrans) was the smallest Roman coin, worth about 1/64 of a denarius (a day's wage). The point is totality — every last fraction must be repaid. The shift to singular 'you' (soi) makes this personally direct. Whether the saying carries eschatological overtones (final judgment) or remains a practical warning about earthly litigation is debated; likely both dimensions are present.

Translator Notes

1. The second antithesis addresses the seventh commandment (Exodus 20:14, Deuteronomy 5:18). The Greek moicheuseis ('commit adultery') refers specifically to sexual intercourse with another person's spouse, violating the marriage covenant.
2. [TCR Cross-Reference] Draws on Exodus 20:14. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Deuteronomy 5:18. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The Greek pros to epithymēsai ('with the purpose of desiring, for the purpose of lusting') indicates deliberate, intentional gazing — not an involuntary glance but a cultivated look aimed at arousal. The infinitive of purpose makes the intent central: this is about the will's direction, not mere biological response. The phrase 'in his heart' (en tē kardia autou) again locates the moral action in the internal sphere of will and desire.

Translator Notes

1. The Greek skandalizei ('causes to stumble, causes to sin, entraps') gives us the English 'scandalize.' The language is deliberately hyperbolic — Jesus is not commanding literal self-mutilation but using shock rhetoric to convey the urgency of dealing with sin at its source. The right eye and right hand (v. 30) represent the most valued members. The logic is surgical: better partial loss now than total ruin later.

Translator Notes

1. The repetition of the eye/hand pattern reinforces the seriousness of the demand. The right hand was the hand of power, skill, and oath-taking. The verb ekkopson ('cut off') is more violent than the eye's 'tear out' (exele), escalating the rhetoric. The parallel between apólētai ('perish, be destroyed') for the limb and apelthē ('go away, depart') for the body into Gehenna highlights the choice: voluntary partial loss versus involuntary total destruction.

Translator Notes

1. The third antithesis cites Deuteronomy 24:1-4, which regulated (but did not endorse) an existing practice of divorce. The Greek apostasion ('certificate of divorce, document of separation') was a legal document that freed the woman to remarry. In the first-century debate between the schools of Hillel and Shammai, the grounds for divorce were fiercely contested.
2. [TCR Cross-Reference] Quotes Deuteronomy 24:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Key Terms

Translator Notes

1. The exception clause parektos logou porneias ('except on the ground of porneia') appears only in Matthew (here and 19:9), not in Mark or Luke. The Greek porneia has a broad semantic range: sexual immorality, fornication, prostitution, incest, or any illicit sexual conduct. Whether it refers specifically to pre-marital unchastity, adultery, or sexual sin in general is debated. The logic assumes a patriarchal context where a divorced woman would need to remarry for economic survival — hence the divorced husband 'makes her' commit adultery by forcing her into a new marriage.

Translator Notes

1. The fourth antithesis addresses oath-taking. The citation is a composite of Leviticus 19:12 ('You shall not swear falsely by my name'), Numbers 30:2, and Deuteronomy 23:21-23 (on fulfilling vows). The Greek epiorkēseis ('swear falsely, commit perjury') and the command to 'fulfill your oaths' (apodōseis tous horkous) together summarize the Torah's teaching: if you swear, do not lie; keep what you promise.
2. [TCR Cross-Reference] References Leviticus 19:12 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Numbers 30:2 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
4. [TCR Cross-Reference] References Deuteronomy 23:21-23 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The prohibition mē omosai holōs ('do not swear at all') is absolute in form. The practice of swearing by things adjacent to God (heaven, earth, Jerusalem, one's own head) was a way of invoking solemnity without directly using God's name — a legalistic evasion that Jesus exposes. His argument is that everything is connected to God, so every oath implicitly involves God.

Translator Notes

1. The phrases echo Isaiah 66:1 ('Heaven is my throne and the earth is my footstool') and Psalm 48:2 ('the city of the great King'). Jesus's reasoning reveals a theology of divine sovereignty: heaven, earth, and Jerusalem all belong to God, so swearing by any of them ultimately invokes God himself. The 'great King' (tou megalou basileōs) is God, not an earthly monarch.
2. [TCR Cross-Reference] This verse quotes Isaiah 66:1 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
3. [TCR Cross-Reference] This verse quotes Psalm 48:2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The climactic point: you cannot even swear by your own head because you do not have sovereignty over your own body. The inability to change the color of a hair demonstrates human limitations — even the self belongs to God. This strips away every possible basis for oath-making and drives the listener to the simple alternative of verse 37.

Translator Notes

1. The doubled nai nai, ou ou ('yes yes, no no') emphasizes simplicity and reliability. The Greek ek tou ponērou can mean either 'from evil' (abstract) or 'from the evil one' (personal) — the ambiguity is present in the Greek and we follow the personal reading since Matthew elsewhere uses ho ponēros for Satan (13:19, 38). The principle is that truthful people do not need oaths — their word alone is sufficient.

Translator Notes

1. The fifth antithesis cites the lex talionis ('law of retaliation') from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. In its original context, this law was a limitation on vengeance — it prevented disproportionate retaliation by requiring that punishment match the offense exactly. By the first century, the rabbis had already largely replaced literal application with monetary compensation.
2. [TCR Cross-Reference] References Exodus 21:24 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Leviticus 24:20 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
4. [TCR Cross-Reference] References Deuteronomy 19:21 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The Greek mē antistēnai tō ponērō ('do not resist the evil one/evildoer') sets up four illustrations of non-retaliation. A strike on the right cheek (rhapizei eis tēn dexian siagona) with a right hand would be a backhanded slap — an insult, not an attack. This was a gesture of contempt in the ancient world. Turning the other cheek is not passive submission but a refusal to be defined by the insult, forcing the aggressor to either treat you as an equal or back down.

Translator Notes

1. The Greek chitōna ('tunic, undergarment') was the inner garment; the himation ('cloak, outer garment') was the more valuable outer wrap that also served as a blanket at night. Under Exodus 22:26-27, a creditor could take a debtor's cloak as collateral but had to return it by nightfall. Jesus says to give it voluntarily — a radical generosity that exposes the absurdity of litigious greed.
2. [TCR Cross-Reference] This verse quotes Exodus 22:26-27 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The Greek angareusei ('to press into service, to requisition') is a Persian loanword for the power of a government official to compel a civilian to carry a load or provide labor. Roman soldiers had the legal right to conscript locals to carry equipment for one Roman mile (approximately 1,000 paces or 4,850 feet). The instruction to go a second mile transforms compelled service into voluntary generosity.

Translator Notes

1. The two commands cover giving (dos, 'give') and lending (danisasthai, 'to borrow'). The Greek mē apostraphēs ('do not turn away') echoes Deuteronomy 15:7-8, which warns against hardening your heart or closing your hand against a poor brother. The instruction is not about financial naivety but about a disposition of open-handed generosity that refuses to calculate advantage.
2. [TCR Cross-Reference] Draws on Deuteronomy 15:7-8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The sixth and final antithesis. 'Love your neighbor' comes from Leviticus 19:18, but 'hate your enemy' is not a direct Torah quotation. It may reflect a popular interpretation, a Qumran-type ideology (the Dead Sea Scrolls' Rule of the Community mandates loving the sons of light and hating the sons of darkness), or a logical inference drawn from the limitation of 'neighbor' to fellow Israelites.
2. [TCR Cross-Reference] References Leviticus 19:18 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Key Terms

Translator Notes

1. The SBLGNT has the shorter reading without 'bless those who curse you, do good to those who hate you' — these expansions appear in later manuscripts under the influence of Luke 6:27-28. We follow the critical text. The Greek agapate ('love') is the present imperative, commanding a habitual pattern of life, not a single act. The love commanded (agapē) is not emotional affection but willed, active commitment to the well-being of the other — including those who actively harm you.

Translator Notes

1. The logic is breathtaking: God's indiscriminate generosity with sun and rain becomes the model for human love. The Father does not withhold creation's blessings from evildoers — his goodness extends to all. To be 'sons of your Father' (huioi tou patros hymōn) means to share his character. The pairing of 'evil and good' with 'righteous and unrighteous' (dikaious kai adikous) covers the entire moral spectrum — God's provision is universal.

Translator Notes

1. The Greek telōnai ('tax collectors') were Jews who collected taxes or tolls on behalf of the Roman government. They were despised as collaborators and assumed to be corrupt (since they often charged above the required amount). Jesus's argument is comparative: if your love extends only to those who love you back, you are no different from the most despised members of society. Even they manage reciprocal affection.

Translator Notes

1. The SBLGNT reads ethnikoi ('Gentiles, pagans') rather than telōnai ('tax collectors') found in some manuscripts. The greeting (aspasēsthe) in the ancient Near East was more than a casual hello — it involved a blessing, an inquiry about welfare, and could include an embrace or kiss. To limit greetings to 'brothers' (adelphous, meaning fellow community members) was tribal exclusivism. The rhetorical question 'what are you doing more than others?' (ti perisson poieite) challenges disciples to exceed the normal human pattern.

Key Terms

Translator Notes

1. The Greek teleioi ('perfect, complete, mature, whole') does not mean sinless moral perfection in the modern sense. It comes from the root telos ('end, goal, completion') and means 'whole, complete, having reached the intended goal.' In context, it means loving completely — without the partial, self-serving limitations exposed in verses 46-47. Luke's parallel (6:36) has 'be merciful' (oiktirmones), which may illuminate Matthew's 'perfect': wholeness of love that embraces even enemies. The future indicative esesthe ('you will be') can function as an imperative in Greek.