Matius 5:14

5:14 You are the light of the world. A city located on a hill cannot be hidden.

Matius 5:17

Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. ¹ 

Matius 5:19-24

5:19 So anyone who breaks one of the least of these commands and teaches others ²  to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law ³  and the Pharisees, ⁴  you will never enter the kingdom of heaven.

Anger and Murder

5:21 “You have heard that it was said to an older generation, ⁵  ‘Do not murder,’ ⁶  and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother ⁷  will be subjected to judgment. And whoever insults ⁸  a brother will be brought before ⁹  the council, ¹⁰  and whoever says ‘Fool’ ¹¹  will be sent ¹²  to fiery hell. ¹³  5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 5:27-31

Adultery

5:27 “You have heard that it was said, ‘Do not commit adultery.’ ¹⁴  5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ¹⁵  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Divorce

5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ ¹⁶ 

Matius 5:33-38

Oaths

5:33 “Again, you have heard that it was said to an older generation, ¹⁷  ‘Do not break an oath, but fulfill your vows to the Lord.’ ¹⁸  5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, ¹⁹  because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. ²⁰ 

Retaliation

5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ ²¹ 

Matius 5:41

5:41 And if anyone forces you to go one mile, ²²  go with him two.

Matius 5:43

Love for Enemies

5:43 “You have heard that it was said, ‘Love your neighbor’ ²³  and ‘hate your enemy.’

Matius 5:45

5:45 so that you may be like ²⁴  your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 6:1-8

Pure-hearted Giving

6:1 “Be ²⁵  careful not to display your righteousness merely to be seen by people. ²⁶  Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, ²⁷  do not blow a trumpet before you, as the hypocrites do in synagogues ²⁸  and on streets so that people will praise them. I tell you the truth, ²⁹  they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. ³⁰ 

Private Prayer

6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues ³¹  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, ³²  close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. ³³  6:7 When ³⁴  you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do ³⁵  not be like them, for your Father knows what you need before you ask him.

Matius 6:14-18

6:14 “For if you forgive others ³⁶  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.

Proper Fasting

6:16 “When ³⁷  you fast, do not look sullen like the hypocrites, for they make their faces unattractive ³⁸  so that people will see them fasting. I tell you the truth, ³⁹  they have their reward. 6:17 When ⁴⁰  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.

Matius 7:6

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. ⁴¹ 

Matius 7:12

7:12 In ⁴²  everything, treat others as you would want them ⁴³  to treat you, ⁴⁴  for this fulfills ⁴⁵  the law and the prophets.

[5:17]  ¹ tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

[5:19]  ² tn Grk “teaches men” ( in a generic sense, people).

[5:20]  ³ tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[5:20]  ⁴ sn See the note on Pharisees in 3:7.

[5:21]  ⁵ tn Grk “to the ancient ones.”

[5:21]  ⁶ sn A quotation from Exod 20:13; Deut 5:17.

[5:22]  ⁷ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ⁸ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ⁹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁰ tn Grk “the Sanhedrin.”

[5:22]  ¹¹ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ¹² tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹³ tn Grk “the Gehenna of fire.”

[5:22]  sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:27]  ¹⁴ sn A quotation from Exod 20:14; Deut 5:17.

[5:29]  ¹⁵ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[5:31]  ¹⁶ sn A quotation from Deut 24:1.

[5:33]  ¹⁷ tn Grk “the ancient ones.”

[5:33]  ¹⁸ sn A quotation from Lev 19:12.

[5:35]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:37]  ²⁰ 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, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.

[5:38]  ²¹ sn A quotation from Exod 21:24; Lev 24:20.

[5:41]  ²² sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

[5:43]  ²³ sn A quotation from Lev 19:18.

[5:45]  ²⁴ tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.

[6:1]  ²⁵ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

[6:1]  ²⁶ tn Grk “before people in order to be seen by them.”

[6:2]  ²⁷ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

[6:2]  ²⁸ sn See the note on synagogues in 4:23.

[6:2]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:4]  ³⁰ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

[6:5]  ³¹ sn See the note on synagogues in 4:23.

[6:6]  ³² 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]  ³³ 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]  ³⁴ tn Here δέ (de) has not been translated.

[6:8]  ³⁵ tn Grk “So do not.” Here οὖν (oun) has not been translated.

[6:14]  ³⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[6:16]  ³⁷ tn Here δέ (de) has not been translated.

[6:16]  ³⁸ 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]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:17]  ⁴⁰ tn Here δέ (de) has not been translated.

[7:6]  ⁴¹ 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”).

[7:12]  ⁴² tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ⁴³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ⁴⁴ 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.

[7:12]  ⁴⁵ tn Grk “is.”