Matius 6:5--7:6
Konteks6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 1 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 2 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 3 6:7 When 4 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 5 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 6
Our Father 7 in heaven, may your name be honored, 8
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 10
6:12 and forgive us our debts, as we ourselves 11 have forgiven our debtors.
6:13 And do not lead us into temptation, 12 but deliver us from the evil one. 13
6:14 “For if you forgive others 14 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 15 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 16 so that people will see them fasting. I tell you the truth, 17 they have their reward. 6:17 When 18 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 19 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 20 treasure 21 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 22 your whole body will be full of light. 6:23 But if your eye is diseased, 23 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 24 the one and love the other, or he will be devoted to the one and despise 25 the other. You cannot serve God and money. 26
6:25 “Therefore I tell you, do not worry 27 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 28 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 29 them. Aren’t you more valuable 30 than they are? 6:27 And which of you by worrying can add even one hour to his life? 31 6:28 Why do you worry about clothing? Think about how the flowers 32 of the field grow; they do not work 33 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 34 which is here today and tomorrow is tossed into the fire to heat the oven, 35 won’t he clothe you even more, 36 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 37 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 38 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 39
7:1 “Do not judge so that you will not be judged. 40 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 41 7:3 Why 42 do you see the speck 43 in your brother’s eye, but fail to see 44 the beam of wood 45 in your own? 7:4 Or how can you say 46 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 47
Lukas 6:37-42
Konteks6:37 “Do 48 not judge, 49 and you will not be judged; 50 do not condemn, and you will not be condemned; forgive, 51 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 52 will be poured 53 into your lap. For the measure you use will be the measure you receive.” 54
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 55 Won’t they both fall 56 into a pit? 6:40 A disciple 57 is not greater than 58 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 59 do you see the speck 60 in your brother’s eye, but fail to see 61 the beam of wood 62 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
Matius 7:7-20
Konteks7:7 “Ask 63 and it will be given to you; seek and you will find; knock and the door 64 will be opened for you. 7:8 For everyone who asks 65 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 66 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 67 7:11 If you then, although you are evil, 68 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 69 to those who ask him! 7:12 In 70 everything, treat others as you would want them 71 to treat you, 72 for this fulfills 73 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 74 7:16 You will recognize them by their fruit. Grapes are not gathered 75 from thorns or figs from thistles, are they? 76 7:17 In the same way, every good tree bears good fruit, but the bad 77 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
Lukas 6:43-45
Konteks6:43 “For 78 no good tree bears bad 79 fruit, nor again 80 does a bad tree bear good fruit, 6:44 for each tree is known 81 by its own fruit. For figs are not gathered 82 from thorns, nor are grapes picked 83 from brambles. 84 6:45 The good person out of the good treasury of his 85 heart 86 produces good, and the evil person out of his evil treasury 87 produces evil, for his mouth speaks 88 from what fills 89 his heart.
Matius 7:21-29
Konteks7:21 “Not everyone who says to me, ‘Lord, Lord,’ 90 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 91 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 92
7:24 “Everyone 93 who hears these words of mine and does them is like 94 a wise man 95 who built his house on rock. 7:25 The rain fell, the flood 96 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 97
7:28 When 98 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 99 not like their experts in the law. 100
Lukas 6:46-49
Konteks6:46 “Why 101 do you call me ‘Lord, Lord,’ 102 and don’t do what I tell you? 103
6:47 “Everyone who comes to me and listens to my words and puts them into practice 104 – I will show you what he is like: 6:48 He is like a man 105 building a house, who dug down deep, 106 and laid the foundation on bedrock. When 107 a flood came, the river 108 burst against that house but 109 could not shake it, because it had been well built. 110 6:49 But the person who hears and does not put my words into practice 111 is like a man who built a house on the ground without a foundation. When 112 the river burst against that house, 113 it collapsed immediately, and was utterly destroyed!” 114
[6:5] 1 sn See the note on synagogues in 4:23.
[6:6] 2 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 3 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 4 tn Here δέ (de) has not been translated.
[6:8] 5 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 6 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 7 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 8 tn Grk “hallowed be your name.”
[6:10] 9 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 10 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 11 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 12 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 13 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:14] 14 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 15 tn Here δέ (de) has not been translated.
[6:16] 16 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 17 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 18 tn Here δέ (de) has not been translated.
[6:19] 19 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 20 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 21 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 22 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 23 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[6:24] 24 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 25 tn Or “and treat [the other] with contempt.”
[6:24] 26 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[6:25] 27 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 28 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[6:26] 29 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 30 tn Grk “of more value.”
[6:27] 31 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 32 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 33 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 34 tn Grk “grass of the field.”
[6:30] 35 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[6:30] 36 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 37 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 38 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[6:34] 39 tn Grk “Sufficient for the day is its evil.”
[7:1] 40 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[7:2] 41 tn Grk “by [the measure] with which you measure it will be measured to you.”
[7:3] 42 tn Here δέ (de) has not been translated.
[7:3] 43 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
[7:3] 44 tn Or “do not notice.”
[7:3] 45 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:4] 46 tn Grk “how will you say?”
[7:6] 47 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
[6:37] 48 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 49 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
[6:37] 50 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
[6:37] 51 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 52 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
[6:38] 53 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 54 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 55 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
[6:39] 56 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
[6:40] 58 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
[6:41] 59 tn Here δέ (de) has not been translated.
[6:41] 60 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 61 tn Or “do not notice.”
[6:41] 62 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:7] 63 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 64 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 65 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 66 tn Grk “Or is there.”
[7:10] 67 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 68 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 69 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:12] 70 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
[7:12] 71 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[7:12] 72 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
[7:15] 74 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[7:16] 75 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[7:16] 76 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
[7:17] 77 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
[6:43] 78 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
[6:43] 79 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 80 tc Most
[6:44] 81 sn The principle of the passage is that one produces what one is.
[6:44] 82 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[6:44] 83 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 84 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
[6:44] sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
[6:45] 85 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
[6:45] 86 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
[6:45] 87 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 88 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
[6:45] 89 tn Grk “for out of the abundance of the heart his mouth speaks.”
[7:21] 90 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 91 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 92 tn Grk “workers of lawlessness.”
[7:24] 93 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 94 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 95 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:25] 96 tn Grk “the rivers.”
[7:27] 97 tn Grk “and great was its fall.”
[7:28] 98 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[7:29] 99 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[7:29] 100 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
[6:46] 101 tn Here δέ (de) has not been translated.
[6:46] 102 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[6:46] 103 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
[6:47] 104 tn Grk “and does them.”
[6:48] 105 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 106 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 107 tn Here δέ (de) has not been translated.
[6:48] 108 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 109 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 110 tc Most
[6:49] 111 tn Grk “does not do [them].”
[6:49] 112 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
[6:49] 113 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 114 tn Grk “and its crash was great.”
[6:49] sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
