BHT with Full Translator’s NotesMatthew 5 =
5
“He Began to Teach Them Some Very Weighty Things”
1 Now when Jesus+ saw the crowds, he went up on the mountainside, and after he sat down, his disciples came up to him. 2 Then he began+ to teach them some very weighty+ things:
“Blessed are the crushed in spirit”
3 “Blessed are the crushed+ in spirit,
for they will surely+ possess the kingdom of heaven.+
4 Blessed are those who mourn,+
for they will be consoled.+
5 Blessed are the humble,+
for ‘they will inherit the land.’+
6 Blessed are those who hunger and thirst for righteousness,+
for they will be satisfied.
7 Blessed are the merciful,
for they will be shown mercy.+
8 Blessed are the pure in heart,+
for they will see God.++
9 Blessed are those who make peace,
for they will be called the very+ children+ of God.+
10 Blessed are those who have been persecuted for their righteous ways,+
for they will surely+ possess the kingdom of Heaven.
11 “Blessed are ᵖyou when people insult you and persecute you and falsely say any sort of wicked thing against you because of me. 12 Constantly rejoice and be full of joy,+ because a great reward is stored away for you in the heavens.++ That, you see, is how people+ persecuted the prophets who came before you.
“You are the salt of the land...You are the light of the world”
13 “As for ᵖyou, you are the salt+ of the land.+ If the salt, however, becomes tasteless, how will it be made salty again?+ It is no longer useful for anything,+ except, having been thrown outside,+ to be trampled under people’s feet.+ 14 ᵖYou are the light of the world.+ A city located on a mountain+ cannot be hidden.+ 15 People+ light a lamp and place it, moreover, not+ under the measuring basket, but on the lampstand, and it shines light for everyone in the house. 16 In the same way, ᵖyour light is to+ shine before mankind,+ so that they may see your good deeds and glorify your Father+ in the heavens.
“Don’t think that I’m here to do away with the Torah or the Prophets”
17 “Don’t think that I’m here+ to do away+ with the Torah or the Prophets! I have come not+ to do away with them, but to make them fully known.+ 18 Yes, amen, I solemnly+ tell ᵖyou this: Until heaven+ and the earth+ pass away,+ not even+ one yodh+ or the tiniest part of a letter+ will pass from Torah until every last+ thing takes place. 19 Therefore, if someone relaxes+ one of the least of these commands and teaches others to do the same, he will be called least+ in the kingdom of heaven. If someone obeys and teaches them, however, he will be called great+ in the kingdom of heaven. 20 Indeed, I tell ᵖyou this: Unless your righteousness+ excels that of the experts in the Torah and the Pharisees, you will certainly not enter the kingdom of heaven.+
“Everyone who harbors anger toward his brother or sister, that’s who will be liable to punishment”
21 “ᵖYou have heard that it was said to our ancestors,+ ‘ˢYou must+ not murder,’+ and that if someone does commit murder, he will be liable to punishment.+ 22 I, however,+ tell ᵖyou that everyone who harbors+ anger toward his brother or sister, that’s who+ will be liable to punishment. If someone says to his brother or sister, ‘You worthless idiot!’,+ he will be liable before the heavenly tribunal.+ Whoever, again, says, ‘You wretched imbecile!’+ will be liable to the place of final punishment and torment, the fire of the Valley of Hinnom.+
23 “In light of these things,+ if ˢyou are presenting your gift at the altar of sacrifice and there remember that your brother or sister has something against you, 24 leave your gift there in front of the altar and go. First be reconciled to your brother or sister; then+ come back and continue presenting your gift. 25 Come to friendly terms with ˢyour accuser quickly, while you are with him on the way to court.+ ˢYou, otherwise, he may hand over to the judge; the judge, in turn, will hand you over to the guard, and you will be thrown where?+ Into prison. 26 Amen, I solemnly+ tell ˢyou this: You will certainly not get out of there until you have paid back the last cent+ you owe.+
“Everyone who looks at a woman with lustful intent has already committed adultery”
27 “ᵖYou have heard that it was said, ‘ˢYou must+ not commit adultery.’+ 28 I, however, tell ᵖyou that everyone who looks at a woman with lustful intent+ has already committed adultery with her in his heart. 29 So,+ if ˢyour right eye causes you to stumble in sin, gouge it out and throw it away from you! For it is better for you to lose one part of your body than for your whole+ body to be thrown into Hinnom Valley. 30 Or+ suppose it is+ your right hand that is causing you to stumble in sin—cut it off and throw it away from you! It is better for you to lose one part of your body, you see, than for your whole+ body to go into Hinnom Valley.
“Every man who divorces his wife for any reason other than sexual immorality causes her to commit adultery”
31 “It was also said, ‘If anyone divorces his wife, he is to give her a written notice of divorce.’+ 32 I, however, tell ᵖyou that every man who divorces his wife for any reason other than sexual immorality forces+ her to commit adultery.+ In fact, a man is guilty+ of committing adultery even+ if he marries+ a divorced woman.
“You must not use any oaths when making promises”
33 “Again, ᵖyou have heard that it was said to our ancestors,+ ‘ˢYou must+ not break your oath,’+ but ‘must carry out your oaths to the LORD.+’+ 34 I, however, am telling ᵖyou that you must not use any oaths when making promises.+ You must not swear ‘by heaven,’ since it is God’s very+ throne, 35 or ‘by the earth,’ since it is the very+ footstool for his feet, or ‘by Jerusalem,’ since it is the very+ city of the Great King.+ 36 Don’t swear by even so much+ as ‘ˢyour head,’ seeing that ˢyou are unable to make a single hair white+ or black\it*.+ 37 Instead, what ᵖyou say, your ‘Yes,’ is to simply mean ‘Yes,’ and your ‘No’ is to simply mean ‘No.’ Anything beyond these comes from the evil+ one.
“If someone strikes you on the right cheek, turn the other to him as well”
38 “ᵖYou have heard that it was said, “An eye for an eye and a tooth for a tooth.”+ 39 I, however,+ am telling ᵖyou not to go to court+ against the person who wrongs you. Instead, if+ someone strikes ˢyou on the right cheek, turn the other to him as well. 40 Likewise, if someone wants to go with ˢyou before the judge,+ so that+ he can take your inner+ garment,+ let him have, too, your cloak.+ 41 And if a soldier compels ˢyou to carry his load for him one mile,+ carry it+ two miles. 42 If+ a person is pleading with ˢyou for some help,+ give,+ and if someone wants to borrow+ something from you, don’t refuse to help+ him.
“Keep on loving your enemies”
43 “ᵖYou have heard that it was said, ‘ˢYou are to+ love your neighbor’+ and hate ˢyour enemy. 44 I, however, tell ᵖyou this: Keep on+ loving ᵖyour enemies and praying for those who persecute you, 45 so that you may show yourselves to be+ children+ of your Father in the heavens. For he causes to rise day after day+ over both the wicked and the good the sun+ made by him,+ and he sends rain time and again+ to both the righteous and the unrighteous alike. 46 Indeed, if ᵖyou love only+ those who love you, what reward will you receive? Even+ the tax collectors do that, don’t they? 47 Similarly, if ᵖyou extend greetings to your brothers and sisters only, what more are you doing than others? Even+ the Gentiles do that, do they not? 48 ᵖYou,+ therefore, are to+ be an example of steadfast love,+ just as your Father in heaven is himself+ steadfast in love.+
+1:1Though anarthrous (ie, no definite article is present), the noun here is definite. It most likely lacks the article because it is being introduced for the first time in the discourse. Cf also Apollonius’ Corollary (as described, eg, in Wallace, Grammar, 239-40, 250-51; cf also NET Bible Notes, Mt 1:1).+1:1Lit the record of the genealogy. ME (see NAC [Mt], 52; UBSHS [Mt], 8; Richards, BR Companion, 602). Here, Matthew has not only Jesus’ genealogy, but also the account of his birth, in view. Cf Gn 5:1.+1:2Cf LEB.+1:3Lit Judah fathered Perez and Zerah by Tamar. ME. Cf CJB, NIV, NLT, TEV.+1:5Lit Salmon fathered Boaz by Rahab. ME. Cf CJB, NIV, NLT, TEV.+1:5Lit Boaz fathered Obed by Ruth. ME. Cf CJB, NIV, NLT, TEV.+1:6Lit David fathered Solomon by she/the woman of Uriah. Following the lead of the UBSHS in translation here (see UBSHS [Mt], 14). Cf ASV, NASB, NIV, NKJV, NLT, YLT.+1:18οὕτως ( houtōs) is in P2 (see BART Display and LDGNT), and therefore a demonstrative cleft has been used to give extra focus to this element, which points forward to the story that follows. Cf CJB, NCV, NIV, NLT, TEV.+1:18IT. The whole narrative is in view (see UBSHS [Mt], 22).+1:18Lit was betrothed. ME(H) (see L-N, 34.74; NAC (Mt), 57; UBSHS (Mt), 20; ISV footnote at Mt 1:18).+1:18Lit before they came together. ME(I/F) (see BDAG, 970, sv συνέρχομαι 3; L-N, 23.61; M-M, 606).+1:18IT. “Power” is implied here and is made explicit in the translation to avoid sexual connotations (see UBSHS [Mt], 21). Cf NCV, NLT. Cf also Lk 1:35.+1:18ἐν γαστρὶ ( en gastri) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final to give extra focus to this element within the ME (see following note).+1:18Lit she was discovered to be having in the womb. ME(I/F) (see L-N, 23.50). Cf ESV, NET, NLT, NRSV, RSV, YLT at Mt 1:23.+1:19δίκαιος ( dikaios) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:19Throughout the Blessed Hope Translation, if a word or phrase is italicized, it means that it is being emphasized in the Greek text.+1:19Or although Joseph her husband was a righteous man. For further discussion of the interpretation represented in the text, see UBSHS [Mt], 22; Robertson, Word Pictures, Mt 1:19. Cf NABRE.+1:19Lit her.+1:19δειγματίσαι ( deigmatisai) is in an embedded DFE position (see BART Display and LDGNT), and therefore part of this element has been placed in clause-final for primary focus within the comment.+1:19λάθρᾳ ( lathra) is in P2 (see BART Display and LDGNT), and has thus been placed in clause-final for primary focus and stress.+1:20ἐνθυμηθέντος ( enthumēthentos) is an DFE position, with ταῦτα ( tauta) functioning as a thematically prominent topic (see BART Display), and therefore inversion has been used in translation to keep the POD at the beginning of the sentence, and to give extra focus to both the topic and the verb.+1:20κατʼ ὄναρ ( katʼ onar) is in P2 (see BART Display and LDGNT), and therefore commas have been used to give extra focus to this element.+1:20ἄγγελος κυρίου ( angelos kuriou) is in P2 (see BART Display), and therefore a dummy subject has been used to give this constituent extra focus (by allowing it to fall in clause-final, out of its default order in English).+1:20Angel here is receiving focal prominence, which would explain the lack of the article.+1:20Or the angel. For a discussion about “an angel” versus “the angel,” see NET Bible Notes, Mt 1:20.+1:20πνεύματός ἁγίου ( pneumatos hagiou) is in a split focal position (see BART Display and LDGNT), and thus a cleft-construction has been used to give extra focus to this constituent. Cf TEV.+1:20IT. See note at Mt 1:18 above.+1:20Lit that which has been in her conceived is by the Holy Spirit. ME. Cf TEV.+1:21Throughout the Blessed Hope Translation, if a second person pronoun is marked with a superscripted “s” (ˢyou), it means that the pronoun is singular. If a second person pronoun is marked with a superscripted “p” (ᵖyou), it means that the pronoun is plural. In cases where the singularity or plurality of a second person pronoun has been deemed to be sufficiently clear from the context, the second person pronoun may not be marked.+1:21This is an imperatival future. Cf HCSB, ISV, NIV, NLT, NRSV.+1:21ME(OTB)/IT. In Hebrew, Jesus’ name is Yeshua, which means “Yahweh saves” (see, eg, the HCSB footnote; NET Bible Notes, Mt 1:20). Information flow is built on the IT here, and therefore the IT has been made explicit in translation.+1:22The context (citation of prophet, with God’s prophetic plan in view) indicates that the subordinate ἵνα ( hina) clause here should be understood as communicating both purpose and result (for more on purpose/result ἵνα clauses, see BDAG, 477, sv ἵνα 3; Wallace, Grammar, 473-4). The phrase “according to plan” (cf BDAG, 477) is drawn from the purpose-result ἵνα clause ( BDAG uses ἵνα πληρωθῇ [ hina plērothē] in Mt as a specific example of a purpose/result ἵνα clause).+1:23Lit the woman will have in the womb. ME(I/F) (see L-N, 23.50). Cf ESV, NET, NLT, NRSV, RSV, YLT. ἐν γαστρὶ ( en gastri) is in P2 (see BART Display and LDGNT), and therefore this element has been italicized for extra focus and emphasis.+1:25Lit was not knowing her, or did not begin to know her. ME(I/F) (see L-N, 23.61). Cf most English translations.+2:1Lit days. ME. Cf CJB, NCV, NIV, NLT, TEV.+2:1μάγοι ἀπὸ ἀνατολῶν ( magoi apo anatolōn) is in P2 (see BART Display and LDGNT), and therefore this element within the ME (see following note) been placed in clause-final for extra focus and stress (with the help of a dummy subject). Commas have also been used to the same end. For more on the effects created by this type of structuring in English, see LGSWE, 399-400.+2:1Lit Magi. ME(H) (see BDAG, 608, sv μάγος 1; ESL, #3097; L-N, 62.40). Cf TEV.+2:2IT (see UBSHS [Mt], 33). Cf NCV, TEV.+2:3IT. Cf CJB, ISV, TEV.+2:4Traditionally “scribes.” ME(H) (see NET Bible Notes, Mt 2:4; UBSHS [Mt], 35). Cf NET.+2:4The genitive here has been interpreted as a genitive of subordination. This is reflected in the translation.+2:4Or questioned them one after another. VPR. See VCC (Mt 2:4).+2:5οὕτως ( houtōs) is forward-pointing and is in P2 (see BART Display and LDGNT), and therefore a demonstrative wh-cleft has been used to give extra focus to this element (for more on the function of demonstrative wh-clefts in English, see LSGSWE, 421). Cf HCSB, ISV, NASB, NIV, NLT, TEV.+2:6Here there are two vocatives in apposition. Cf ASV, LEB, NASB, YLT.+2:6Lit rulers/leaders/governors. ME(I/F) (see L-N, 37.59). Cf NCV, NLT, TEV.+2:6οὐδαμῶς ἐλαχίστη ( oudamōs elachistē) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for primary focus and stress.+2:6Mic 5:2+2:7Lit Magi. So throughout this section. See note at Mt 2:1.+2:7λάθρᾳ ( lathra) is in P2 (see BART Display and LDGNT), and has therefore been placed at the end of the clause for primary focus and stress.+2:7Lit the time of the shining/appearing star.+2:8κἀγὼ is in P2 (see BART Display), and thus an intensive pronoun has been used to extra focus to this constituent.+2:9Lit they.+2:9Lit behold. EFE. In Greek, ἰδοὺ ( idou) is a forward-pointing device that lets the reader know that something significant, surprising, or important is about to take place (see Runge, Disc Grammar, 122; LDGNT Intro, 1.4).+2:9Lit the star they had observed when it rose.+2:10Lit they.+2:10Lit they rejoiced exceedingly with great joy. ME. Cf CJB, HCSB, ISV, NET, NIV, NLT, TEV.+2:12The participle here has been interpreted as an adverbial participle of cause. This is reflected in the translation. Cf NLT, TEV.+2:12διʼ ἄλλης ὁδοῦ ( diʼ allēs ‘odou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to extra focus and stress to this element.+2:13Lit they.+2:13ἄγγελος κυρίου ( angelos kuriou) is in P2 (see BART Display and LDGNT), and therefore a dummy subject has been used to give this constituent extra focus (by allowing it to fall in clause-final, out of its default order in English).+2:13Or the angel. See note at Mt 1:20.+2:13Lit he.+2:13The verb here is functioning causatively/ergatively. For more on causative/ergative actives (in which the subject is the ultimate source behind the action), see Wallace, Grammar, 411.+2:13The verb here is functioning causatively/ergatively. For more on causative/ergative actives (in which the subject is the ultimate source behind the action), see Wallace, Grammar, 411.+2:14Lit he.+2:15The genitive here is a subjective genitive. Cf NET, NCV, TEV.+2:15“According to plan” is drawn from the purpose-result ἵνα ( hina) clause. See note at Mt 1:22.+2:15ἐξ Αἰγύπτου ( ex Aiguptou) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give this element extra focus and emphasis.+2:15Ho 11:1+2:16IT. The direct object is implied here contextually (see UBSHS [Mt], 49). In Greek, direct objects are often omitted when clear from the context (see, eg, NET Bible Notes, Re 3:7). Cf NET.+2:16The verb here is functioning causatively/ergatively. For more on causative/ergative actives (in which the subject is the ultimate source behind the action), see Wallace, Grammar, 411. Cf ISV.+2:18φωνὴ ἐν Ῥαμὰ κλαυθμὸς καὶ ὀδυρμὸς πολύς ( phōnē en Rama klauthmos kai odurmos polus) is in a split focal position (see BART Display; cf LDGNT), and therefore a dummy subject and comma have been used to give extra focus to this element.+2:18IT (see L-N, 93.558).+2:18Ῥαχὴλ ( Rachēl) is in P2 (see BART Display and LDGNT), and thus the clause has been rendered so as to give extra focus to this element.+2:18Lit because they are not. ME. Cf NLT, TEV.+2:18Jr 31:15+2:19ἄγγελος κυρίου ( angelos kuriou) is in P2 (see BART Display), and therefore a dummy-subject has been used to give extra focus to this element. ἐν Αἰγύπτῳ ( en Aiguptō) has also been used as a spacer to the same end.+2:19Lit in Egypt. Cf NCV.+2:19Or the angel. See note at Mt 1:20.+2:20Lit it/he.+2:20IT. Cf NLT, TEV.+2:21Lit he.+2:22Ἀρχέλαος ( Archelaos) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured to give this element extra focus.+2:22Here the present indicative is being used to express relative time from point of view of the original speaker (see BDF, §324).+2:22This is a genitive of subordination. Cf most English translations.+2:22Lit in place of. ME. Cf CJB, TEV.+2:22ἐκεῖ ( ekei) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:22Lit he.+2:23“Right in line with God’s plan” is drawn from the purpose/result ἵνα ( hina) clause, to go with “and so,” which signals result. See note at Mt 1:22.+2:23Ναζωραῖος ( Nazōraios) is in P2 (see BART Display and LDGNT), and therefore a colon and demonstrative pronoun have been used to give extra focus to this element.+2:23Lit a Nazarene. ME(OTB)/IT. Netzer is one of the Hebrew words for sprout, shoot, or branch (eg Is 11:1; see HCBC, 404-5; Vincent, Word Studies, 22.). Here Matthew is using a play on words to summarize the collective testimony of several prophets, namely, that the Messiah would be called the “Branch of the Lord” (cf Is 4:2, 11:1; Jr 23:5, 33:15; Zc 3:8, 6:12).+3:1Following Barclay in translation here (see UBSHS [Mt], 56). Cf BDAG, 761, sv παραγίνομαι 2.+3:1IT. An “important message,” one that is official and backed by an authority, is implied in the lexeme here (see ANLEX, 230, sv κηρύσσω; see BDAG, 543, sv κηρύσ; ESL, #2784; L-N, 33.206).+3:2VPR. See VCC (Mt 3:2).+3:2Cf Is 13:6-9; Dn 2:34-35, 44-45; Jl 1:15, 2:1, 2:11, 2:31, 3:14; Ob 15; Zp 1:7-9, 14-18; Ml 4:5; Mt 5:20-24; Lk 10:11-12, 21:31; Rm 13:12; 1 Pt 4:7.+3:3Following the MT in translation. Cf NLT.+3:3Lit the paths, or your paths. ME(I/F). In this context, “make the paths straight” is being used metaphorically for repentance (see NET Bible Notes, Mt 3:3). For other examples of “paths” (τρίβος [ tribos] here and in the LXX) used metaphorically for conduct, see Ps 142:3; Pr 1:15, 3:17, 8:20; Is 59:8; Jr 18:15.+3:3εὐθείας ( eutheias) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+3:3Is 40:3+3:4VPR. See VCC (Mt 3:4). Cf UBSHS (Mt), 61.+3:4Like Elijah the prophet. Cf 2 Ki 1:8, Lk 1:17.+3:5IT. Cf CJB, HCSB, ISV, NCV, NET, NIV, NLT, TEV.+3:5VPR. See VCC (Mt 3:5).+3:6ὑπʼ αὐτοῦ ( hup’ autou) is in a DFE position here (see BART Display), and has thus been placed in clause-final for primary focus and stress.+3:6Or confessing. For the meaning of the word used here, see BDAG, 351, sv ἐξομολογέω 3; DBL Greek, #2018; M-M, 224.+3:6Cf Ps 32:3.+3:7Lit he.+3:7Lit to his baptism. ME.+3:7μελλούσης ( mellousēs) is in an embedded focal position (see BART Display), and has thus been placed after “wrath” for extra stress.+3:8Or in keeping with repentance. Lit worthy of repentance. For the meaning of ἄξιος ( axios) in this context, see BDAG, 93, sv 1.b. Cf ESV, NET, NIV, TEV.+3:9πατέρα ( patera) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis+3:9 LDGNT marks τὸν Ἀβραάμ ( ton Abraam) as a right-dislocated/appositional element (see LDGNT; cf YLT). Most English translations interpret (and render) the accusatives here as object-complement (“we have Abraham as our father”), with the complement ( patera) in the definite-qualitative range (“our father”) because it is fronted (for discussion of the double accusative of object-complement, see Wallace, Grammar, 182-9). Here, patera is interpreted appositionally (with LDGNT), emphatically (with BART Display and LDGNT; the element is anarthrous, which is a common feature of focal constituents), and as being in the definite-qualitative range (with most English translations). In other words, the fronting of patera does indeed function to emphasize it (not just because it is fronted, but because it is fronted as the information that was already the most important in the clause; see Runge, Disc Grammar, 269-85) and to definitize it; however, by doing so, it makes an appositional interpretation more likely here. In an object-complement construction, the emphasis would have this effect: “We have Abraham as our father/ancestor.” This doesn’t make much sense. What else would Abraham be to John’s hearers? Compare this with the appositional rendering: We have our father, Abraham. Here, the emphasis on father falls perfectly in line with the real issue John is addressing in this context: A misplaced confidence.+3:9ἐκ τῶν λίθων τούτων ( ek tōn lithōn toutōn) is in P2 (see BART Display and LDGNT), and thus an emphatic adjective has been used to give extra focus and emphasis to the this element, which has also been placed in clause-final for primary focus and stress. Cf NLT.+3:10πρὸς τὴν ῥίζαν τῶν δένδρων ( pros tēn rizan tōn dendrōn) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus and emphasis to this constituent.+3:10VPR. See VCC (Mt 3:10).+3:10εἰς πῦρ ( eis pur) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:11EFE. In Greek, μὲν ( men) is a forward-pointing device that functions to build anticipation (see Runge, Disc Grammar, 74-83). In English, a concessive clause can achieve a similar effect when some sort of contrast is in view contextually (since they are subordinate and dependent, they naturally build anticipation toward the main point about to be discovered in the independent clause).+3:11VPR. See VCC (Mt 3:11).+3:11Or in.+3:11Or at repentance, or with a view to repentance. For various ways to interpret the preposition here, cf ANLEX, 132, sv εἰς; BDAG, 291, sv εἰς 10.a; and LSGNT Notes, Mt 3:11.+3:11ὀπίσω μου ( opisō mou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this constituent.+3:11ἰσχυρότερός μού ( ischuroteros mou) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give this element extra focus and emphasis.+3:11τὰ ὑποδήματα ( ta hupodēmata) is in P2 (see BART Display and LDGNT), and thus an adverb has been used to give extra focus to this constituent.+3:11Or in.+3:11Cf Is 4:4; 32:15, 44:3; Jl 2:11; Ezk 39:28-29; Ml 3:2, 4:1-6.+3:12Cf Ml 4; Ps 1:4-5.+3:12Or with. Cf Is 30:27-33, 66:24; Mk 9:43, 48.+3:12Or in/with unquenchable fire. Cf Is 30:27-33, 66:24; Mk 9:43, 48; Re 14:9-11, 20:14. This is a reference to Gehenna (cf Mk 9:43, 48). It is therefore definite, even though anarthrous (for a discussion of nouns and definiteness despite the absence of the definite article, see Wallace, Grammar, 243-54). Note that the information has already been activated in verse 10. Therefore, it is also possible that anarthrous status of this element is functioning to give it some extra focus.+3:12Is 30:27-33, 66:24; Mk 9:43, 48; Re 14:9-11, 20:14.+3:13πρὸς τὸν Ἰωάννην ( pros ton Yōannēn) is in a DFE position (see BART Display), and has thus been placed in clause-final for primary focus and stress.+3:14ὑπʼ αὐτοῦ ( hupʼ autou) is in P2 (see BART Display and LDGNT), and therefore λέγων [ legōn] has been used as a spacer to give this element extra focus and emphasis.+3:15This is a dative of reference (see LSGNT Notes, Mt 3:15).+3:15Cf Ml 3:1-5.+3:15Though several of the various shades of meaning associated with δικαιοσύνη ( dikaosune)—obeying God’s will, covenant faithfulness, God’s deliverance/salvation, etc—are possibly working together here on some level; and though Matthew does often employ δικαιοσύνη ethically in the sense of conduct in conformity with God’s will (for discussion, see UBSHS [Mt], 7), the primary focus of the context here is the beginning of the Messianic mission (a crucial turning point in redemptive history). Thus, “righteousness” in this context should be understood primarily in terms of its well-attested OT sense of Yahweh’s saving acts/acts of salvation/deliverance (see BDB, 841.2 [6], 842.1 [6]; translation and notes at Rm 1:17). Cf Ps 40:9-10 (esp ESV, RSV, NRSV, TEV); Is 41:10 (esp LEB, NCV, NET), 45:8 (esp NET), 46:12 (esp RSV, NRSV), 51:5 (esp RSV, NET, NRSV, TEV), 58:8 (esp LEB, NRSV, TEV), 62:1; Jr 23:6; Mic 6:5 (esp RSV, NRSV, TEV). There is no reason to think that Matthew’s understanding and use of “righteousness” is any less robust than that of the prophets! That is, if the prophets themselves employ “righteousness” with different contextually-defined nuances in the same body of material, why not Matthew?+3:15Lit he.+3:15Lit allowed him. Cf NET.+3:16Or when Jesus was baptized, he came up immediately from the water.+3:16Lit behold. EFE. See note at Mt 2:9.+3:16Or the skies. So throughout this section.+3:16Or upon. When used with verbs of motion, ἐπί (with its object in the accusative case, as here) functions as a marker of direction (see BDAG, 364, sv 4.b.). Though it is safe to assume that the dove did actually land on Jesus, “upon” with the imperfective verb of motion here actually creates a bit of a humorous picture. Cf Mk 1:10, where εἰς ( eis) is used.+3:17φωνὴ ( phōnē) follows ἰδοὺ ( idou) and may be in P2, depending on where the implied copula is read (cf LDGNT, which marks it as in P2). A dummy subject has been used to give extra focus to this element.+3:17Cf Gn 22:2, 16; Is 42:1.+4:3υἱὸς τοῦ θεοῦ ( huios tou theou) is in a split focal position (see BART Display; cf LDGNT). Italics have been used to give extra focus and emphasis to the DFE.+4:3ἄρτοι ( artoi) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+4:3Cf Ex 4:22; Dt 32:6-9; 2 Sm 7; 1 Ch 17; Ps 2, 89, 132; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10; Mt 2:15; Lk 3:38; Jn 1:49; 1 Co 15:45.+4:4Lit he.+4:4This is an imperatival future. Cf HCSB, ISV.+4:4ἐπʼ ἄρτῳ μόνῳ ( ep artō monō) is in P2 (see BART Display and LDGNT), and ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ ( epi panti rēmati ekporeuomenō dia stomatos theou) in E-O, as part of a point-counterpoint set (see LDGNT). The negative particle has thus been placed immediately before the P2 element to give extra focus to these constituents.+4:4Dt 8:3+4:5Lit him.+4:5Or edge, or summit.+4:6υἱὸς τοῦ θεοῦ ( huios tou theou) is in a split focal position (see BART Display; cf LDGNT). The DFE has been italicized for extra focus and emphasis.+4:6τοῖς ἀγγέλοις ( tois angelois) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+4:6ἐπὶ χειρῶν ( epi cheirōn) is in P2 (see BART Display), and therefore an adjective/amplifier has been used to give extra focus to this element. The point of the extra prominence here, especially in light of the DFE in the subordinate clause (ie, it seems that “hands” and “foot” are being contrasted), is not to convey that the angels might choose to pick someone up with their feet (or nose, or knees, etc) rather than their hands! The prominence is underscoring the thoroughness/greatness of the angel’s power and activity (represented by the hands; cf L-N, 76.3; NET Bible Notes, Ac 7:35), so that not even the person’s foot is harmed. In other words, the use of their mighty hands (their great power, activity, etc) results in complete protection. Cf TEV; UBSHS (Mt), 84.+4:6τὸν πόδα σου ( ton poda sou) is in a DFE position here (see BART Display), and thus an adverb and the negative particle have been used to give extra focus this element (to draw out the contrast with “powerful hands” in the preceding clause). Cf TEV.+4:6Ps 91:11, 12+4:7Or also, or again. Cf LEB, NASB.+4:7The use of the second person singular in this quotation doesn’t indicate that God is addressing an individual, but that He is addressing the nation as a single entity (see NAC [Dt], 162).+4:7This is an imperatival future. Cf ISV, LEB, NET, NLT.+4:7Following the MT in translation here. Cf NLT.+4:7Dt 6:16+4:9ταῦτά πάντα ( tauta panta) is in P2, with πάντα in a split DFE position (see BART Display), and therefore commas have been used to give extra focus to this element.+4:10See note at Mt 4:7 above.+4:10κύριον τὸν θεόν σου ( kurion ton theon sou) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to give extra focus to this constituent. Cf the ESV’s use of the cleft-construction at Dt 6:13.+4:10This is an imperatival future. Cf HCSB, ISV, NET, NIV.+4:10See note at Mt 4:7 above. The same applies here.+4:10This is an imperatival future. Cf HCSB, ISV, NET, NIV.+4:10αὐτῷ μόνῳ ( autō monō) is in P2 (see BART Display and LDGNT), and therefore repetition has been used to give extra focus and emphasis to this constituent.+4:10Dt 6:13+4:11ἄγγελοι ( angeloi) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+4:11VPR. See VCC (Mt 4:11). Cf HCSB, ISV, LEB, NET.+4:11Cf Gn 21:15-19; 1 Ki 19:5-8; Ps 78:23-25, 91:11; Lk 22:43; Heb 1:14.+4:12Lit he.+4:13IT. Cf CJB, NCV, TEV.+4:14“According to plan” has been drawn from the purpose-result ἵνα ( hina) clause (see note at Mt 1:22).+4:15The notion of spatial extension seems to be implied by the accusative here (see Robertson, Grammar, 469). Cf HCSB.+4:15The genitive here is interpreted as a genitive of destination. This is reflected in the translation. Cf ISV, LEB, NIV, RSV, TEV.+4:16VPR. See VCC (Mt 4:16).+4:16φῶς μέγα ( phos mega) is in a split position (see BART Display and LDGNT). Italics have thus been used to give extra focus to the pre-posed element, while an adverb has been used to give extra focus to the split element.+4:16Lit in a land and shadow of death. This is an example of hendiadys. Hendiadys is “the expression of an idea by the use of usually two independent words connected by and (as nice and warm) instead of the usual combination of independent word and its modifier (as nicely warm)” ( Miriam-Webster’s, sv). Cf HCSB, NIV, TEV. Cf also TWOT, 767, sv ṣalmāwet; UBSHS (Lk), 100; UBSHS (Ps), 233.+4:16φῶς ( phōs) is in P2 ( BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+4:16VPR. See VCC (Mt 4:16).+4:16Is 9:1, 2. Cf Is 42:6-7, 42:19; Lk 2:32.+4:17Lit began proclaiming and saying. Cf NET.+4:17VPR. See VCC (Mt 3:2). The same applies here.+4:18Lit he.+4:19Lit come after/with me. ME(H)/IT (see BDAG, 36-7, sv ἀκολουθέω 2, 3; DBL Greek, #199, 2-3; L-N, 36.31, 15.156). Cf TEV; HCSB and TEV at Mt 16:24.+4:20VPR. See VCC (Mt 4:20, 22).+4:22VPR. See VCC (Mt 4:20, 22).+4:23Lit he.+4:23VPR. See VCC (Mt 4:23).+4:23This is an objective genitive (see BDF, §163; LSGNT Notes, Mt 4:23). Cf NCV, NLT, TEV.+4:24κακῶς ( kakōs) is in an embedded P2 position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+4:24βασάνοις ( basanois) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis. ποικίλαις νόσοις ( poikilais nosois) may be modifying κακῶς εχοντας ( kakōs echontas) (see LSGNT Notes, Mt 4:24; cf LEB, NIV), or it may go with καὶ βασάνοις ( basanois) (cf, eg, ESV, ISV). The meaning is the same either way.+4:25Lit Decapolis (“Ten Cities”). ME(H)/IT (see FSB, Mt 4:25; HNTC, 46; Robertson, Word Pictures, Mt 4:25; TCBC, 399).+5:1Lit he.+5:2VPR (inceptive aorist). See VCC (Mt 5:2). Cf CJB, HCSB, ISV, LEB, NASB, NCV, NET, NIV, NLT, TEV.+5:2Lit he opened his mouth and began to teach them. ME(I/F/OTB). The idiom “opened his mouth” was a rhetorical device used to add weight and solemnity to an occasion of speaking (see FSB, Mt 5:2; JFB, Mt 5:2; Lange, Commentary, 101). Cf Jb 3:1; Dn 10:16.+5:3Or lowly, or humble, or needy, or afflicted, or poor. ME(OTB) (see UBSHS [Mt], 107-8; BDG, 776, sv עָנִי; TWOT, 682-4). For examples, cf LXX and MT (note also the parallelisms) at Ps 22:24, 34:6, 37:14, 40:17, 69:29, 72:2, 88:15, 102:1 (intro), 109:22, 140:12; Jb 34:28, 36:6. Cf also the MT and LXX at Ps 34:18 (33:18 in the LXX). See also note at Lk 4:18.+5:3VPR. See VCC (Mt 5:3).+5:3Cf Dn 7:22.+5:4Cf Is 61:3, 66:10; Ezk 9:4.+5:4Cf Is 40:1; 49:13; 51:3; 57:18; 61:2.+5:5Or the meek.+5:5Or ‘will inherit the earth.’ A quotation from Ps 37:9, 11. Cf Is 49:8, 58:13-14, 61:7, 65:9-10; Ezk 45:1, 47:21-23. Cf also CJB.+5:6Since the other promises in the “beatitudes” are eschatological in focus, most likely in view here is Yahweh’s righteousness in the sense of “deliverance” or “saving acts” (see notes at Mt 3:15 and Mt 5:10). For the motif of “hungering” or “thirsting” set in context to hope in Yahweh’s righteousness/salvation/deliverance, see Ps 42, 63, 143; Is 55; Re 21:6-7 (note the eschatological context and reference to the ‘inheritance’ in Re 21:7; cf Mt 5:5, directly above). Cf also Ps 84:2 (flesh “crying out”).+5:7Cf Dt 30:3; Ps 32:6; Is 14:1, 49:15-16, 54:8, 55:6-8; Ezk 39:25; Ho 1:6-7; Lk 1:78.+5:8Cf Ps 24:3-5, 73:1.+5:8τὸν θεὸν ( ton theon) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+5:8Cf Ps 11:5, 17:5; Jb 19:26; Re 22:4.+5:9υἱοὶ θεοῦ ( huoi theou) is in P2 (see BART Display and LDGNT), and thus an intensive adjective has been to give extra focus to this element.+5:9Lit sons.+5:9Cf Is 43:6; Jr 31:9; Ho 1:10; Lk 20:36; Rm 8:19-23; Re 21:7.+5:10Lit righteousness. ME(OTB). Cf Ps 31:18, 37:12-13; L-N, 88.13 In the Old Testament, the term “righteousness,” when used as a description of God’s servants (contrast this to Mt 3:15, 5:6, and 6:33, where God’s righteousness is in view; see note at Mt 3:15), usually denotes righteous ways, acts, and deeds that conform to God’s will. Cf, eg, Gn 18:19, 30:33; 1 Ki 3:6; Ps 106:3; Pr 8:18, 8:20, 10:2, 11:5, 11:18, 11:19, 12:28,13:6, 14:34; 15:9, 16:8, 16:12, 21:21; Is 5:7, 46:12, 48:1, 56:1, 58:2; Jr 4:2, 22:3, 22:15; Ezk 3, 18, 33; Ho 10:12; Am 5:6-7, 5:24, 6:12.+5:10VPR. See note at Mt 5:3. Cf Dn 7:21-22.+5:12Cf Ac 5:41.+5:12Lit for the reward of [for] you is great in the heavens. Cf TEV. The idea here is not “receiving a reward in heaven when the soul floats there upon death” (Platonism), but rather, that the reward is stored away with God in the present age, to be released in context to the Second Coming and the age to come (cf Mt 6:19; 1 Ti 6:19; 2 Ti 4:1-8; 1 Pt 1:3-9). The genitive here is most likely functioning as a genitive of destination, with the verbal idea implied from context and the shared worldview (cf Mt 6:19; 1 Ti 6:19; 2 Ti 4:8; cf BDAG, 456, sv θησαυρός, 2.b.α.). For a discussion of the need to render this verse such that the idea of “with God” rather than “going to heaven” is understood, see UBSHS (Mt), 116. (For many resources that discuss the negative impact Platonism has had on Christian theology, visit www.danieltrainingnetwork.org.) Moreover, though πολὺς ( polus) is technically a predicate adjective, here it has been joined with μισθὸς ( misthos) as an attributive adjective in order to keep ἐν τοῖς οὐρανοῖς ( en tois ouranois) in the clause-final position within the boundaries of normal English syntax.+5:12Cf Mt 6:19; 1 Ti 6:19; 2 Ti 4:1-8; 1 Pt 1:3-9.+5:12Lit they. This is an indefinite plural. Cf NCV+5:13Cf Gn 18:26-32; Ex 32:7-14; Nu 25:7; Is 59:16, 65:8; Jr 5:1; Ezk 14:14, 14:20, 22:20; Rm 11:4-5.+5:13Or of the earth. Cf Mt 5:13-14. Gn 18:26-32; Ex 32:7-14; Nu 25:7; Is 59:16, 65:8; Jr 5:1; Ezk 14:14, 14:20, 22:20; Rm 11:4-5. Cf also CJB; Stern, JNTC, Mt 5:13-14.+5:13“In the ancient world...what was often sold as salt was highly adulterated and the sodium chloride could leach out in humid weather, in which case the residue (normally a form of lime) would be useless” ( L-N, 5.25).+5:13Cf Ezk 3:20, 5:7, 18:24, 18:26-29, 22:36, 33:12-18; Ml 2:1-9; Mk 9:42-49; Lk 9:62, 12:47, 14:25-33; Jn 6:66; 2 Ti 2:19-20; Heb 6:4–6, 10:26-27; 2 Pt 2:17-22; Re 2:5, 2:14-16, 2:20-23, 3:1-3, 3:15-19.+5:13καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων ( katapteisthai) is in E-O, as part of a point-counterpoint set (see LDGNT), and thus the particple has been rendered as a participle to allow it function as a spacer to give a little extra focus to the main point. For a discussion of the effect created by exception-restriction, see Runge, Disc Grammar, 83-91.+5:13Cf Lv 26:27-35; Dt 4:27, 28:64-68; 2 Ki 24:1-4; Is 5:5; Jr 9:16; Dn 9:24-27; Hab 1:5-6; Zc 13:7-9, 14:1-3; Mt 22:7, 23:37-24:2; Mk 13:1-2; Lk 21:5-6, 20-24.+5:14Cf Gn 12:3, 22:18, 26:4; Dt 4:5-8, 32-34; Ps 147:20; 2 Sm 7:23; Is 2:5, 42:6, 49:6, 60:3 Jr 4:2; Ezk 5:5; Lk 2:32; Ac 13:47.+5:14ἐπάνω ὄρους ( epanō orous) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+5:14Cf Ps 48, 50:2; Is 2:1-4, 4:5, 25:6-8; Ezk 5:5.+5:15Lit they. This is an indefinite plural. For a discussion of indefinite plurals, see Wallace, Grammar, 402-3. Cf ISV, NET, NIV.+5:15ὑπὸ τὸν μόδιον ( hupo ton modion) and ἀλλʼ ἐπὶ τὴν λυχνίαν ( all epi tēn luchnian) are in E-O, as part of a point-counterpoint set (see LDGNT). The negative particle has thus been placed directly before the counterpoint to give extra focus to these constituents.+5:16An imperative is used here.+5:16Or men, or people. Cf Gn 12:3, 22:18, 26:4; Dt 4:5-8, 32-34; Ps 147:20; 2 Sm 7:23; Is 2:5, 42:6, 49:6, 60:3 Jr 4:2; Ezk 5:5; Lk 2:32; Ac 13:47.+5:16Cf Ex 4:22; Dt 32:6; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10.+5:17Lit came to, or have come to. This rendering has been chosen to more clearly communicate the purpose present in the infinitive. The perfect tense with “come,” plus an infinitive, transfers into English a bit awkwardly. I have used “have come” in the following clause, though, since the negative particle is used there, making the statement sound more natural with the purpose statement. Cf TEV at Mk 1:24.+5:17For this gloss of καταλύω ( kataluō), see BDAG, 521, sv 3.+5:17καταλῦσαι ( katalusai) and πληρῶσαι ( plērōsai) are in E-O, as part of a point-counterpoint set ( LDGNT), and thus the negative particle has been placed directly before the counterpoint to give extra focus to these elements.+5:17Or to carry them out, or to fulfill them. The verb used here (πληρόω [ plēroō], lit “to make full,”) can mean to carry out/accomplish (see, eg, Lk 9:31); to bring to completion/fulfillment/goal (see, eg, Mt 1:22); and in a teaching context, to make fully known/fully clarify (see, eg, ESV, HCSB, NIV, NRSV, RSV at Col 1:25; cf also Rm 16:25, where the prophetic writings are cited as Paul’s source material for his exposition of “the mystery”). There is no reason to suppose that Jesus is not using the word in the fullest sense (pun-intended) possible here, with multiple nuances simultaneously at work. I offer the following reasons in support of this: (1) Lexically, πληρόω naturally lends itself to functioning on more broadly encompassing level when warranted by the context. (2) The Torah and the Prophets themselves form a complex corpus that includes a broad range of content, including stories, teachings, statutes, prophetic oracles, etc. Thus, the conceptual complexity of its direct object virtually forces πληρόω to multitask in this context, in order for “every yodh” and “all things” to “take place/happen” (v 18). (3) The Sermon on the Mount is obviously a teaching context that includes clarification, interpretation, correction, or expansion of prevailing ideas; at the same time, the use of γίνομαι (“take place/happen/occur/come to pass”) in v 18 indicates that prophesied events are also in view contextually. In sum, Jesus is the “arm of the Lord” (Is 53:1; cf Jn 12:38) and the “servant” (Is 52:13) who carries out and executes the Father’s redemptive plan as prophesied in the Torah and the Prophets; he is also the great Teacher (Is 30:21) who makes the purpose, meaning, goal, and authoritative interpretation of the Torah and Prophets fully known. Hence the rendering here: “to make them fully known and carry them out.” For the gross misuse of this word in replacement theology, see Stern, JNTC, Mt 5:17. For more on πληρόω in the sense of “clarify,” see HNTC (Mt), 63; TCBC, 401. For more on the various renderings that have been proposed, see UBSHS (Mt), 123-4; ESS (Sermon on the Mount), 38.+5:18ME/IT. ἀμήν ( amēn) introduces a solemn statement (see ANLEX, 46, sv ἀμήν 1b; BDAG, 53, sv ἀμήν 1b; DBL Greek, #297; L-N, 72.6).+5:18Or the sky.+5:18Or land.+5:18Not out of existence altogether, but in their present form as tainted by evil and decay. Cf Gn 6:13, 9:11; Ps 72:5, 17, 89:36-37, 102:25-28, 148:6; Is 34:4-5, 65:17-25, 66:22; Jr 31:35-36, 33:20-21; 1 Co 7:31; Heb 1:10-12; Jm 1:10; 1 Pt 1:24; 4:7; 2 Pt 2:6, 3:13;1 Jn 2:17; Re 12:7-10, 21:1-4.+5:18ἰῶτα ἓν ἢ μία κεραία ( yōta hen ē mia keraia) is in P2 (see BART Display), and therefore the negative particle and an adverb have been used to give extra focus to this constituent. Cf CJB.+5:18Lit iota. ME(H/OTB). Iōta is the smallest letter of the Greek alphabet, and is here used in correspondence with yodh, the smallest letter of the Hebrew alphabet (see DBL Greek, #2740; L-N, 33.36; UBSHS [Mt], 125). Cf CJB.+5:18Lit one serif. ME (see DBL Greek, #3037).+5:18πάντα ( panta) is in P2 (see BART Display), and therefore an adjective has been used to give extra focus and emphasis to this element.+5:19Lit looses. ME(H/OTB) (see note on “binding and loosing” at Mt 16:19). Cf ESV.+5:19ἐλάχιστος ( elachistos) is in P2 (see BART Display and LDGNT), and thus italics have been used to give this element extra focus and emphasis.+5:19μέγας ( megas) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis. The focal prominence is contrastive in nature.+5:20See note at Mt 5:10. Note that the context (ie, the upcoming contrast between what God sees as righteous ways and the hypocritical ways and deeds of the religious leadership of the day [6:1-34]) gives further support that righteous ways and deeds and conduct are in view here.+5:20Cf Re 21:8.+5:21Lit the ancients. Cf HCSB, NLT+5:21This is an imperatival future. Cf most English translations.+5:21Ex 20:13; Dt 5:17+5:21Or judgment, or condemnation.+5:22The context indicates that in these teachings the Messiah is engaging in the process of “binding and loosing” (v 19: “if someone relaxes,” literally, “if someone looses” [λύω], ie, contrary to Jesus’ own “binding and loosing” in the following discourse; for more on “binding and loosing” in its historical context, see note at Mt 16:19). Some of Jesus’ restrictive interpretations/requirements (His “bindings”) are stricter than those of His contemporaries, and some of his absolving interpretations/requirements (His “loosings”) are more forgiving and less severe than those of his contemporaries.+5:22VPR. See VCC (Mt 5:22). Cf CJB.+5:22πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ( pas ho orgizomenos tō adelphō autou) is in P2 (see BART Display), and thus a demonstrative pronoun and relative clause have been used to give extra focus to this constituent.+5:22ME. Lit “Raca,” an Aramaic word of contempt directed at the understanding or intelligence (see BDAG, 903, sv ῥακά; L-N, 32.61). See also Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58.+5:22Lit before the Sanhedrin. ME(H)/IT. See Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58.+5:22ME. Lit “you fool,” with connotations of deficiency in both intelligence and character (see Robertson, Word Pictures, Mt 5:22).+5:22Lit liable to the Gehenna of the fire. Traditionally rendered “hell.” ME(H/OTB)/IT. See Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58; BSL, Matt 5:22, sv γέεννα; BDAG, 190, sv γέεννα; L-N, 1.21; DBL Greek, #1147. Cf.,Cf., Josh 15:8; 18:16; 2 Kgs 23:10; 2 Chr 28:3; 33:6; Isa 30:33; 66:24; Jer 7:31–32; 19:2, 6; 32:35.+5:23In Greek, the particle οὖν ( oun) signals both continuity with what precedes and a new development, and can operate on various levels and boundaries of the discourse (see Runge, Disc Grammar, 43-8). The continuity here relates not just to v 23, but to all the points made in this section.+5:24τότε ( tote) is in P2 (see BART Display), and has therefore been italicized for emphasis and extra focus.+5:25IT. “To court” is implied contextually (see NET Bible Notes, Mt 5:25). Cf most English translations.+5:25εἰς φυλακὴν ( eis phulakēn) is in P2 (see BART Display and LDGNT), and thus a rhetorical question has been used to give extra focus to this constituent.+5:26See note at Mt 5:18.+5:26Lit the last quadrans (the smallest and least valuable Roman coin). ME(H) (see NET Bible Notes, Mt 5:26).+5:26IT. Cf NCV, TEV.+5:27This is an imperatival future. Cf ISV, NCV, NLT.+5:27Ex 20:14; Dt 5:18+5:28Intent and purpose are clearly signaled in the text here (πρὸς [ pros] with the infinitive of purpose). Cf ESV.+5:29A new development is signaled here (δὲ). The context indicates that the statements that make up the new development are “applications of the statement regarding adultery” ( UBSHS [Mt], 138). This is signaled in translation by “so.” Cf ISV, NLT, TEV.+5:29ὅλον τὸ σῶμά σου ( holon to sōma sou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this element (“whole” is the newly activated information here).+5:30The focal prominence given to “your right hand” (see BART Display) is underscoring the contrast here between different parts of the body that might cause the stumbling.+5:30ἡ δεξιά σου χεὶρ ( hē dexia sou cheir) is in P2 (see BART Display), and thus a cleft-construction has been used to give extra focus to this constituent.+5:30ὅλον τὸ σῶμά σου ( holon to sōma sou) is in P2 (see BART Display), and therefore italics have been used to give extra focus to this element.+5:31Dt 24:1+5:32For this gloss of ποιέω ( poieō), see ANLEX, 319, sv 5.+5:32In order to survive, she would likely have had to resort to prostitution, an adulterous relationship (cf Jn 4:18), or a remarriage that (in principle, according to God’s ideal) was not legitimate (cf TEV). At the time only men could initiate divorce. For further discussion and more on the cultural context, see ESS (Sermon on the Mount), 74; L-N, 88.276; NAC (Mt), 111; UBSHS (Mt), 141. Cf Lk 16:18, Jn 4:16-18.+5:32IT. A status of guilt in committing the act is implied here (see UBSHS [Mk], 314). Cf NCV.+5:32ὃς ἐὰν ἀπολελυμένην γαμήσῃ ( hos han apolelumenēn gamēsē) is in P2 (see BART Display), and has therefore been placed in clause-final for extra focus and stress. An adverb has also been used to give extra focus to this element.+5:32γαμήσῃ ( gamēsē) is in an embedded DFE position, and is part of a clause that is in P2 (see BART Display). Thus, the entire clause has been modified with an adverb, and the main verb italicized, to convey the various points of emphasis and extra focus here. The extra prominence given to the verb here suggests that if a man decides to marry a divorced woman (perhaps instead of just using her as a prostitute) despite the stigma she now bears, marriage is so binding and holy in God’s sight that even in this scenario such a man is, in principle, guilty of committing adultery.+5:33Lit the ancients. Cf HCSB, NLT.+5:33This is an imperatival future.+5:33Or swear falsely, or commit perjury. Lv 19:12.+5:33Following the MT in translation. Cf NLT.+5:33Nu 30:2; Dt 23:21+5:34Lit not to swear oaths at all. ME (see UBSHS [Jm], 187). Cf NCV and TEV at Jm 5:12.+5:34θρόνος τοῦ θεοῦ ( thronos tou theou) is in a split focal position (see BART Display and LDGNT). An intensive adjective has been used to give extra focus and emphasis to the DFE.+5:35ὑποπόδιόν τῶν ποδῶν αὐτοῦ ( hupopodion tōn podōn) is in a split focal position (see BART Display and LDGNT). An intensive adjective has been used to give extra focus and emphasis to the DFE.+5:35πόλις τοῦ μεγάλου βασιλέως ( polis tou megalou) is in a split focal position (see BART Display and LDGNT), and therefore an emphatic adjective/amplifier has been used to give extra focus to this element.+5:35Allusions to Is 66:1-2 and Ps 48:2.+5:36ἐν τῇ κεφαλῇ σου ( en tē kephalē sou) is in P2 (see BART Display and LDGNT), and thus adverbs (one of which is also functioning as down-toner) have been used here to give extra focus to this element.+5:36λευκὴν ἢ μέλαιναν (\it leukēn ē melainan) is in a split focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+5:36Cf Dt 32:39, 1 Sm 2:6; Jb 33:19-28; Ps 30:3, 102:23; Is 26:19; Jn 11:25.+5:37ἐκ τοῦ πονηροῦ ( ek tou ponērou) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+5:38Ex 21:24; Lv 24:20; Dt 19:21+5:39In this section, Jesus is setting forth a correction in interpretive priority (cf Mt 23:23). The question in view is whether to extend mercy/pity/patience, or to withhold it (cf Dt 19:21). Jesus is not contradicting the Torah here by undermining the validity of retributive punishment altogether. Rather, he is placing interpretive weight and temporally-defined priority on the Torah’s requirements in the area of mercy/patience/steadfast love (eg Mic 6:8, Zc 7:9), in view of the retributive punishment that God himself will administer in the Day of the Lord. In the Day of the wrath, God himself will throw resurrected eyeballs and teeth into the Lake of Fire (cf Mt 5:29-30, 23:33, 10:28; Mk 9:42-49; Lk 12:5; Ac 24:15; Jn 5:28-29; Re 20:15). Until that time, He is relating to the wicked of the earth (all of us!) in mercy, restraint, and longsuffering (cf Ps 32:6; Is 55:6-7; Mt 5:48; Lk 6:36; Rm 2:1-5; 2 Pt 3:9, 15). He does this in accordance with his own revealed nature: He is “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness... forgiving iniquity,” (Ex 34:6 [ESV]), and yet, He “by no means leaves the guilty unpunished” (Ex 34:7 [NET]). Israel’s exile is prolonged for the sake of mercy toward the Gentiles (Rm 11:11, 30), and yet eventually the Gentiles who oppress Israel will be punished by God (eg, Jl 3, Zc 14)—and that with help of his vindicated people (Ps 148; Is 11:14; Zc 12:6). The Messiah, therefore, is not “doing away with” the Torah and Prophets here; rather, he is distributing interpretive weight, temporally-defined, over its contents so as to synchronize their interpretation and application with God’s revealed character. Many of the Pharisees and Torah teachers of the day were not doing this (cf Mt 23:4; Jn 8:1-11), and thus God’s character was being misrepresented before the people (cf Lk 15:1-16:15) by means of the very texts he had inspired (cf Mt 15:9).+5:39Lit not to stand against. ME(H). In this context, “standing against” somebody most likely means pressing charges in a court setting (see NAC, 113; UBSHS [Mt], 148). Cf Is 50:8 (LXX). Cf also 1 Co 6:1-11.+5:39A condition is implied in the relative clause here. For more on implicit conditions, see Wallace, Grammar, 687-9.+5:40κριθῆναι ( krithēnai) is an embedded DFE position (see BART Display), and therefore a comma has been used to give this element some extra stress.+5:40Lit and take. Koine Greek often uses paratactic structure when hypotactic is implied (see, eg, Wallace, Grammar, 19; cf NET Bible Notes, Mk 10:28).+5:40τὸν χιτῶνά σου ( ton chitōna sou) is in an embedded P2 position (see BART Display and LDGNT), and thus italics have been used to give this element extra focus and emphasis.+5:40Lit your tunic.+5:40A person’s cloak provided cover from the cold at night, and was thus protected by the Torah (Ex 22:26-27; Dt 24:12-13). To voluntarily give up one’s cloak, therefore, was a significant act of self-sacrifice.+5:41Lit whoever forces you to go one mile. ME(H). Cf CJB, NLT, TEV. In New Testament times, Roman soldiers had authority to compel civilians to carry loads for them for up to a mile (see DBL Greek, #30; HNTC, 69; L-N, 37.34).+5:41Lit go with him. ME. Cf CJB, NLT, TEV.+5:42A condition or a temporal idea (ie, “when someone asks”) is implied in the substantival participle here. For more on implicit conditions, see Wallace, Grammar, 687-9. Cf CJB, NCV, TEV.+5:42Or asking you for something, or begging you for something.+5:42Cf Dt 15:7-11.+5:42δανίσασθαι ( danisasthai) is in an embedded DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+5:42Drawing from DBL Greek (#695.8) and L-N (35.18) in the translation of ἀποστρέφω ( apostrephō) here.+5:43This is an imperatival future. Cf CJB, HCSB, ISV, NCV, NET, NIV, NLT, TEV.+5:43Lv 18:19+5:44VPR. See VCC (Mt 5:44).+5:45Or become, or prove to be. For γίνομαι ( ginomai) with this sense, see BDAG, 199, sv γίνομαι 7. Cf HCSB footnote.+5:45Lit sons.+5:45VPR. See VCC (Mt 5:45).+5:45τὸν ἥλιον αὐτοῦ ( ton hēlion autou) is in P2 (see BART Display), and has thus been placed in clause-final for extra focus and stress.+5:45Translating the genitive here as subjective genitive.+5:45VPR. See VCC (Mt 5:45).+5:46IT. Cf CJB, NCV, NLT, TEV.+5:46καὶ οἱ τελῶναι ( kai hoi telōnai) is in P2 (see BART Display and LDGNT), and thus καὶ has been translated ascensively to give extra focus to this element.+5:47καὶ οἱ ἐθνικοὶ ( kai hoi ethnikoi) is in P2 (see BART Display and LDGNT), and thus καὶ has been translated ascensively to give extra focus to this element.+5:48ὑμεῖς ( humeis) here is an over-encoded element (see BART Display). It is being highlighted presumably to accentuate the connection with “your heavenly Father,” which is receiving focal prominence (see BART Display). οὖν ( oun), therefore, has been used as a spacer to highlight ὑμεῖς ( humeis).+5:48This is an imperatival future. Cf CJB, ESV, HCSB, ISV, NASB, NCV, NET, NLT, NRSV, RSV, TEV.+5:48Lit blameless, or complete, or mature, or upright, or whole, or perfect. ME(OTB). See BDAG, 996, sv τέλειος b. The context here (God’s patience and mercy repeatedly extended to the earth over a long period of time despite its rebellion [v 5:45]), the parallel passage in Luke (Lk 6:36), and the reference to God’s own character (v 48), make it clear that Yahweh acting in accordance with the truth of his name (cf Ex 34:6-7) is what Jesus has in mind here (cf UBSHS [1 Jn], 31). The Greek word τέλειος ( teleios) may be (the NAC says, “probably is”) “reflecting an underlying Aramaic tamim” ( NAC, 115) (for examples of τέλειος ( teleios) used for the Hebrew tāmîm [“blameless” or “upright” or “whole”] in the LXX, see Gn 6:9, Dt 18:13). In OT theology, God being “upright,” or “blameless,” or “whole,” or “without defect,” or “intact,” or having “integrity,” or acting “in accord with truth and fact” (see BDB, 1071.1l; GHCLOT, 867, sv tāmîm) means that he always acts according to his own righteous character and nature, in context to his covenants (see, eg, Dt 32:4; Ps 18:30, 100:5; Pr 30:5). In other words, there is no discrepancy between who God is and what he does. He acts in a manner that is consistent and true to his character. God is merciful, longsuffering, forgiving, slow to anger, and steadfast in love, yet he also hates sin and burns with wrath toward it (see Ex 34:6-7); therefore, this is how he acts in relation to the inhabitants of the earth (again, in context to his covenants [see, eg, Gn 9:8-17; Jr 33:20-26]). Because he is slow to anger and steadfast in love/mercy, he restrains from pouring out his wrath and extends kindness to the earth over an extended period of time; eventually, however, the time of mercy comes to an end, and God pours out the wrath that had been storing up over time (cf Rm 2:1-11; 2 Pt 3). We, too, are to be steadfast in mercy, love, and patience even with respect to our persecutors and enemies now, in the knowledge that every injustice will be rectified in the age to come.+5:48ὁ πατὴρ ὑμῶν ὁ οὐράνιος ( ho patēr humōn ho ouranios) is in P2 (see BART Display), and thus an intensive pronoun has been used to give extra focus to this constituent.+5:48Cf Ex 34:6-7.
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