The Far Above All Translation of the New Testament

Version 0.94.59, 30 September 2024

Summary

We offer a freely copyable translation of the New Testament based on the Robinson-Pierpont Byzantine Textform 2005 edition of the New Testament. We also cover New Testament variants for the Received Text and the Greek Orthodox Church Patriarchal Text of 1904. Our triple translation and the source Greek texts may be freely copied (see copyright notice below).

Copyright

There are two areas of copyright to consider: the copyright of sources used and the copyright of our own work.

Copyright of sources used

The Greek text as starting material is the Robinson-Pierpont Byzantine Textform 2005, obtained from http://koti.24.fi/jusalak/GreekNT/RP2005.htm, and also available from http://byztxt.com/downloads.html.

The copyright of the Robinson-Pierpont Byzantine Textform 2005 reads:

Copyright © 2005 by Robinson and Pierpont. Anyone is permitted to copy and distribute this text or any portion of this text. It may be incorporated in a larger work, and/or quoted from, stored in a database retrieval system, photocopied, reprinted, or otherwise duplicated by anyone without prior notification, permission, compensation to the holder, or any other restrictions. All rights to this text are released to everyone and no one can reduce these rights at any time. Copyright is not claimed nor asserted for the new and revised form of the Greek NT text of this edition, nor for the original form of such as initially released into the public domain by the editors, first as printed textual notes in 1979 and in continuous-text electronic form in 1986. Likewise, we hereby release into the public domain the introduction and appendix which have been especially prepared for this edition. The permitted use or reproduction of the Greek text or other material contained within this volume (whether by print, electronic media, or other form) does not imply doctrinal or theological agreement by the present editors and publisher with whatever views may be maintained or promulgated by other publishers. For the purpose of assigning responsibility, it is requested that the present editors' names and the title associated with this text as well as this disclaimer be retained in any subsequent reproduction of this material.

Additional material for collations includes:

Our copyright

The Introduction, the English translation and notes (referred to as "this text" below) Copyright © 2009-2022 by Graham G. Thomason. Anyone is permitted to copy and distribute this text or any portion of this text. It may be incorporated in a larger work, and/or quoted from, stored in a database retrieval system, photocopied, reprinted, or otherwise duplicated by anyone without prior notification, permission, compensation to the holder, or any other restrictions. All rights to this text are released to everyone and no-one can reduce these rights at any time. The permitted use or reproduction of the above-mentioned text does not imply doctrinal or theological agreement by the present translator and publisher with whatever views may be maintained or promulgated by other publishers. For the purpose of assigning responsibility, it is requested that the present translator's name, and the title associated with this text, and its availability at www.FarAboveAll.com, as well as this disclaimer, be retained in any subsequent reproduction of this material.

Introduction

Please see the separate Introduction to this Greek text and translation.

VERSE Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ ENGLISH NOTES
Matt 1:1 Βίβλος γενέσεως Ἰησοῦ χριστοῦ, υἱοῦ {RP P1904: Δαυίδ} [TR: Δαβίδ], υἱοῦ Ἀβραάμ. The book of the lineage of Jesus Christ, the son of David, the son of Abraham. Δαυίδ (or, with dieresis, Δαυΐδ), Dauid, RP P1904 vs. Δαβίδ, Dabid, TR HF. VulgC, VulgS = David. Since the manuscripts generally have δ̅α̅δ̅, the unabbreviated spelling is unknown. Δαυίδ corresponds more closely to the Hebrew (‫דָּוִד‬), and Syriac (SyrP = ‫ܕܘܝܕ‬). No difference in our English.
We avoid capitalization on son here and in other cases (such as holy spirit), to avoid placing any interpretation on the words used. See the Introduction.
lineage: or manner of birth. The genealogy is biologically of Joseph, but it gives the royal line and so Christ's legal right to the throne of David.
Greek: Iesous, Dauid, Abraam.
Christ ← Anointed; equivalent to Messiah (from Hebrew ‫מָשִׁיחַ‬, Mashiach).
Matt 1:2 Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ· Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ· Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ· Abraham begot Isaac, and Isaac begot Jacob, and Jacob begot Judah and his brothers, begot: i.e. biologically fathered. Not used of Joseph, who was the legal, but not biological father of Christ (see verses 18 and 20).
Greek: Isaak, Iakob, Ioudas.
Matt 1:3 Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ· Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ· Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ· and Judah begot Perez and Zarah by Tamar, and Perez begot Hezron, and Hezron begot Ram, Greek: Phares, Ezrom (or, with rough breathing, Hezrom), Aram.
AV in OT: Pharez, Hezron, Ram. AV in NT: Phares, Esrom, Aram.
Matt 1:4 Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ· Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών· Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών· and Ram begot Amminadab, and Amminadab begot Nahshon, and Nahshon begot Salmon, Greek: Aminadab, Naasson, Salmon.
Matt 1:5 Σαλμὼν δὲ ἐγέννησεν τὸν Βοὸζ ἐκ τῆς Ῥαχάβ· Βοὸζ δὲ ἐγέννησεν τὸν Ὠβὴδ ἐκ τῆς Ῥούθ· Ὠβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί· and Salmon begot Boaz by Rahab, and Boaz begot Obed by Ruth, and Obed begot Jesse, Greek: Booz, Rachab, Iessai.
Matt 1:6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν {RP P1904: Δαυὶδ} [TR: Δαβὶδ] τὸν βασιλέα. {RP P1904: Δαυὶδ} [TR: Δαβὶδ] δὲ ὁ βασιλεὺς ἐγέννησεν τὸν {RP P1904: Σολομῶνα} [TR: Σολομῶντα] ἐκ τῆς τοῦ Οὐρίου· and Jesse begot David the king, and David the king begot Solomon by Uriah's wife, David (2x): on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Σολομῶνα, Solomon (1), RP F1853=16/17 F1859=5/7 vs. Σολομῶντα, Solomon (2), P1904 TR F1853=1/17 (Scrivener's c) F1859=2/7.
Greek: Dauid, Solomon, Ourias.
Matt 1:7 Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ· Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά· Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσά· and Solomon begot Rehoboam, and Rehoboam begot Abijah, and Abijah begot Asa, Greek: Roboam, Abia, Asa.
Matt 1:8 Ἀσὰ δὲ ἐγέννησεν τὸν Ἰωσαφάτ· Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ· Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζίαν· and Asa begot Jehoshaphat, and Jehoshaphat begot Jehoram, and Jehoram begot Uzziah, Greek: Iosaphat, Ioram, Ozias; Uzziah in OT also = Azariah.
Matt 1:9 Ὀζίας δὲ ἐγέννησεν τὸν Ἰωάθαμ· Ἰωάθαμ δὲ ἐγέννησεν τὸν Ἄχαζ· Ἄχαζ δὲ ἐγέννησεν τὸν Ἑζεκίαν· and Uzziah begot Jotham, and Jotham begot Ahaz, and Ahaz begot Hezekiah, Greek: Iotham, Achaz, Hezekias (or, with smooth breathing, as in P1904 and TBS-TR, Ezekias).
Matt 1:10 Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ· Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμών· Ἀμὼν δὲ ἐγέννησεν τὸν Ἰωσίαν· and Hezekiah begot Manasseh, and Manasseh begot Amon, and Amon begot Josiah, Greek: Manasses, Amon, Iosias.
Matt 1:11 Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. and Josiah begot Jeconiah and his brothers at the time of the Babylonian deportation. Greek: Iechonias.
Matt 1:12 Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος, Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ· Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβάβελ· And after the Babylonian deportation, Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel, Greek: Salathiel, Zorobabel.
Matt 1:13 Ζοροβάβελ δὲ ἐγέννησεν τὸν Ἀβιούδ· Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ· Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ· and Zerubbabel begot Abihud, and Abihud begot Eliakim, and Eliakim begot Azzur, Greek: Abioud, Eliakeim, Azor.
Matt 1:14 Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ· Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ· Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ· and Azzur begot Zadok, and Zadok begot Jachin, and Jachin begot Elihud, Greek: Sadok, Acheim, Elioud.
Matt 1:15 Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ· Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν· Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ· and Elihud begot Eleazar, and Eleazar begot Mattan, and Mattan begot Jacob, Greek: Eleazar, Matthan, Iakob.
Matt 1:16 Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς, ὁ λεγόμενος χριστός. and Jacob begot Joseph, the husband of Mary, by whom Jesus was conceived, who is called Christ. Greek: Ioseph, Maria (or: Mariam, as in Matt 1:20, Matt 13:55).
conceived: or born.
Matt 1:17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως {RP P1904: Δαυὶδ} [TR: Δαβὶδ] γενεαὶ δεκατέσσαρες· καὶ ἀπὸ {RP P1904: Δαυὶδ} [TR: Δαβὶδ] ἕως τῆς μετοικεσίας Βαβυλῶνος, γενεαὶ δεκατέσσαρες· καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ χριστοῦ, γενεαὶ δεκατέσσαρες. So all the generations from Abraham to David amount to fourteen generations, and from David to the Babylonian deportation there are fourteen generations, and from the Babylonian deportation to Christ there are fourteen generations. David (2x): on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 1:18 Τοῦ δὲ Ἰησοῦ χριστοῦ ἡ γέννησις οὕτως ἦν. Μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. But the begetting of Jesus Christ was as follows. Now then, when his mother Mary was betrothed to Joseph, before they came together, she was found to be with child, by holy spirit. begetting: or, more loosely, birth.
to be with child ← having in belly.
by ← out of.
See Jer 22:30 and Luke 3:23 for how this genealogy fits in a broader picture.
Matt 1:19 Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὤν, καὶ μὴ θέλων αὐτὴν παραδειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. But Joseph, her husband-to-be, being righteous, and not wishing to make an example of her, wanted to divorce her secretly.
Matt 1:20 Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος, ἰδού, ἄγγελος κυρίου κατ' ὄναρ ἐφάνη αὐτῷ, λέγων, Ἰωσήφ, υἱὸς {RP P1904: Δαυίδ,} [TR: Δαβίδ,] μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου· τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου. But after he had reflected on these things, what should happen but the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary to be your wife, for that which has been conceived in her is so by holy spirit. David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
what should happen but ← behold.
by ← out of.
Matt 1:21 Τέξεται δὲ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. And she shall bear a son, and you will call him Jesus, for he will save his people from their sins.” him ← his name, a Hebraism. We do not continue to remark on this idiom.
Matt 1:22 Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ κυρίου διὰ τοῦ προφήτου, λέγοντος, Now all this took place in order that that which was spoken by the Lord through the prophet should be fulfilled, where he says,
Matt 1:23 Ἰδού, ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ, ὅ ἐστιν μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ θεός. “Behold, a virgin will be with child and will bear a son, and they will call him Emmanuel, which when translated is ‘God with us.’ ” Isa 7:14.
a virgin ← the virgin. An unexpected definite article, a frequent phenomenon in Hebrew, including in Isa 7:14. See Gen 22:9.
Matt 1:24 Διεγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου, ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος κυρίου· καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ, So when Joseph had woken up from the sleep, he did as the angel of the Lord had commanded him and took his wife,
Matt 1:25 καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. but he did not know her until she had borne her firstborn son, and he called him Jesus.
Matt 2:1 Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδού, μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα, Now after Jesus had been born in Bethlehem of Judaea, in the days of Herod the king, it so happened that magi from the east came to Jerusalem, had been born ← was born.
it so happened that ← behold.
Matt 2:2 λέγοντες, Ποῦ ἐστὶν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; Εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ, καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. and they said, “Where is the king of the Jews who has just been born? For we have seen his star in the east, and we have come to worship him.” have seen ← saw.
have come ← came.
We will not necessarily continue to remark on such tense accommodation (Greek aorist to English perfect-with-have). Other examples: Matt 12:28, Matt 22:4, Matt 27:46, Luke 2:30, John 13:31, Rev 19:7, Rev 21:4. The reverse case also occurs, especially in Hebrews and Revelation. See Heb 7:6. Another tense accommodation in Matt 23:20.
Matt 2:3 Ἀκούσας δὲ Ἡρῴδης ὁ βασιλεὺς ἐταράχθη, καὶ πᾶσα Ἱεροσόλυμα μετ' αὐτοῦ· But when Herod the king heard of it, he was disturbed, as was all of Jerusalem with him,
Matt 2:4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ, ἐπυνθάνετο παρ' αὐτῶν ποῦ ὁ χριστὸς γεννᾶται. and when he had gathered all the senior priests and scribes of the people, he inquired from them where Christ was to be born. was to be born ← was born (but present tense in Greek, the tense of the direct speech).
Matt 2:5 Οἱ δὲ εἶπον αὐτῷ, Ἐν Βηθλεὲμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου, So they said to him, “In Bethlehem of Judaea. For it has been written as follows by the prophet: as follows ← thus.
by ← through.
Matt 2:6 Καὶ σὺ Βηθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.

‘And you, Bethlehem, of the land of Judah,

Are by no means the least among the governmental towns of Judah,

For from you will come a governor

Who will be shepherd to my people Israel.’ ”

 Mic 5:1MT (Mic 5:2AV).
Matt 2:7 Τότε Ἡρῴδης, λάθρᾳ καλέσας τοὺς μάγους, ἠκρίβωσεν παρ' αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος. Then Herod called the magi privately and assiduously inquired from them the time when the star appeared, the time when the star appeared ← the time of the appearing star.
Matt 2:8 Καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπεν, Πορευθέντες ἀκριβῶς ἐξετάσατε περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. and he sent them to Bethlehem and said, “Go and make careful inquiries about the child, and when you find him, report back to me so that I too may go and worship him.” go and (first occurrence in verse): imperatival use of the participle.
may go and worship ← having come may worship.
Matt 2:9 Οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν· καὶ ἰδού, ὁ ἀστήρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, προῆγεν αὐτούς, ἕως ἐλθὼν ἔστη ἐπάνω οὗ ἦν τὸ παιδίον. So when they had heard the king, they went, and they saw that the star which they had seen in the east went ahead of them until it had arrived, when it remained above the place where the child was. they saw that ← behold.
Matt 2:10 Ἰδόντες δὲ τὸν ἀστέρα, ἐχάρησαν χαρὰν μεγάλην σφόδρα. Indeed, when they saw the star, they rejoiced with very great joy, when they saw ← having seen. See Matt 23:20.
Matt 2:11 Καὶ ἐλθόντες εἰς τὴν οἰκίαν, {RP P1904 S1894: εἶδον} [S1550 E1624: εὕρον] τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. and when they had come to the house, they {RP P1904 S1894: saw} [S1550 E1624: found] the child with Mary his mother, and they fell down and worshipped him, and they opened their treasure chests and offered him gifts: gold and frankincense and myrrh. εἶδον, saw, RP P1904 S1894 F1853=16/19 F1859=5/6 vs. εὕρον, found, S1550 E1624 F1853=3/19 F1859=1/6. AV follows RP.
Matt 2:12 Καὶ χρηματισθέντες κατ' ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην, δι' ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν. Then having been oracularly warned in a dream not to return to Herod, they went back to their country by another route.
Matt 2:13 Ἀναχωρησάντων δὲ αὐτῶν, ἰδού, ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῷ Ἰωσήφ, λέγων, Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοί· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον, τοῦ ἀπολέσαι αὐτό. When they had gone back, this happened: the angel of the Lord appeared in a dream to Joseph and said, “Get up and take the child and his mother with you, and flee to Egypt, and stay there until I tell you, for Herod intends to seek the child in order to destroy him.” this happened ← behold.
get up: imperatival use of the participle.
stay ← be.
Matt 2:14 Ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτός, καὶ ἀνεχώρησεν εἰς Αἴγυπτον, So he got up and took the child and his mother with him by night, and he withdrew to Egypt,
Matt 2:15 καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ κυρίου διὰ τοῦ προφήτου, λέγοντος, Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου. and he stayed there until the death of Herod, in order that what was spoken by the Lord through the prophet might be fulfilled, when he said, “I have called my son out of Egypt.” Hos 11:1.
stayed ← was.
Matt 2:16 Τότε Ἡρῴδης, ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων, ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσιν τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων. Then when Herod saw that he had been fooled by the magi, he became very angry, and he sent troops, and he had all the children in Bethlehem and in all its districts killed, from two years and under, according to the time which he had assiduously inquired about from the magi. that: or, less literally, how.
had ... killed ← killed, eliminated. Causative use of such a verb also in Matt 14:3, Matt 14:10, Matt 18:30, Matt 27:26, Mark 14:10, Luke 9:9, John 3:22, John 19:1, John 19:10.
Matt 2:17 Τότε ἐπληρώθη τὸ ῥηθὲν ὑπὸ Ἰερεμίου τοῦ προφήτου, λέγοντος, Then that which was spoken by Jeremiah the prophet was fulfilled, where he says,
Matt 2:18 Φωνὴ ἐν Ῥαμᾶ ἠκούσθη, θρῆνος καὶ κλαυθμὸς καὶ ὀδυρμὸς πολύς, Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, ὅτι οὐκ εἰσίν.

“A cry was heard in Ramah

– Lamentation and weeping and much mourning –

Rachel weeping for her children,

And she refused to be comforted,

For they were no more.”

 Jer 31:15.
Ramah: AV= Rama, as the Greek, but we align it with the Hebrew name.
were no more ← are not (in existence).
Matt 2:19 Τελευτήσαντος δὲ τοῦ Ἡρῴδου, ἰδού, ἄγγελος κυρίου κατ' ὄναρ φαίνεται τῷ Ἰωσὴφ ἐν Αἰγύπτῳ, But when Herod had died, this is what happened: the angel of the Lord appeared in a dream to Joseph in Egypt this is what happened ← behold.
Matt 2:20 λέγων, Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ πορεύου εἰς γῆν Ἰσραήλ· τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. and said, “Get up and take the child and his mother with you and go to the land of Israel, for those who sought the life of the child have died.” sought ← are seeking.
life ← soul.
Matt 2:21 Ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ ἦλθεν εἰς γῆν Ἰσραήλ. So he got up and took the child and his mother with him and went to the land of Israel.
Matt 2:22 Ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει ἐπὶ τῆς Ἰουδαίας ἀντὶ Ἡρῴδου τοῦ πατρὸς αὐτοῦ, ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατ' ὄναρ, ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, But when he heard that Archelaus was reigning over Judaea in place of Herod his father, he was afraid to set off back there, but after he had been oracularly informed in a dream, he went back to the regions of Galilee,
Matt 2:23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην {RP P1904 S1550 E1624: Ναζαρέτ} [S1894: Ναζαρέθ]· ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν, ὅτι Ναζωραῖος κληθήσεται. and when he arrived, he settled in a town called Nazareth, in order that what was spoken by the prophets might be fulfilled, that he should be called a Nazarene. Ναζαρέτ, Nazaret, RP P1904 S1550 E1624 F1853=16/19 F1859=4/6 vs. Ναζαρέθ, Nazareth, S1894 F1853=3/19 (Scrivener's cdx) F1859=2/6.
In other verses, RP P1904 S1550 always read Ναζαρέτ, S1894 always reads Ναζαρέθ, and E1624 is variable. Our English is the traditional English name, though not an exact transliteration of RP.
Perhaps the references to Nazarene are to the branch, ‫נֵצֶר‬, nezer, in Isa 11:1 and / or the ↴
Matt 3:1 Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστής, κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας, Now in those days John the Baptist appeared on the scene, preaching in the desert of Judaea, ↳ combined testimony of references to nazarite, ‫נָזִיר‬, nazir, pointing to Christ as fulfilling the foreshadowing of one separate, in particular from sinners.
John ← Ioannes.
appeared on the scene ← becomes alongside (vivid present).
Matt 3:2 καὶ λέγων, Μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. and he would say, “Repent, for the kingdom of the heavens has drawn near.”
Matt 3:3 Οὗτος γάρ ἐστιν ὁ ῥηθεὶς ὑπὸ Ἠσαΐου τοῦ προφήτου, λέγοντος, Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου· εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. For this man is the one spoken of by Isaiah the prophet, who said,

“The voice of one crying out in the desert,

‘Prepare the way of the Lord.

Make his paths straight.’ ”

 Our punctuation agrees with RP P1904 TBS-TR AV, but not HF, who read: crying out, ‘In the desert prepare ...’
Isa 40:3.
Isaiah: Greek and AV, Esaias.
Matt 3:4 Αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ· ἡ δὲ τροφὴ αὐτοῦ ἦν ἀκρίδες καὶ μέλι ἄγριον. Now John himself wore clothing made from camels' hair and a leather belt around his loins, while his food was locusts and wild honey. wore clothing ← had his clothing.
Matt 3:5 Τότε ἐξεπορεύετο πρὸς αὐτὸν Ἱεροσόλυμα καὶ πᾶσα ἡ Ἰουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου· Then Jerusalem and all of Judaea and all the region around Jordan came out to him,
Matt 3:6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ὑπ' αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. and they were baptized by him in the Jordan, confessing their sins.
Matt 3:7 Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς, Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You offspring of vipers, who has intimated to you to flee from the wrath to come?
Matt 3:8 Ποιήσατε οὖν {RP P1904: καρπὸν ἄξιον} [TR: καρποὺς ἀξίους] τῆς μετανοίας· So produce {RP P1904: fruit} [TR: fruits] worthy of repentance, καρπὸν ἄξιον, fruit worthy, RP P1904 F1853=14/19 F1859=4/7 vs. καρποὺς ἀξίους, fruits worthy, TR F1853=4/19 (Scrivener's bcxy) F1859=3/7 vs. another reading, F1853=1/19 (Scrivener's u) F1859=0/7.
Matt 3:9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς, Πατέρα ἔχομεν τὸν Ἀβραάμ· λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. and do not think you can say to yourselves, ‘We have our father Abraham.’ For I say to you that God can raise children to Abraham from these stones, to yourselves ← in yourselves.
Matt 3:10 Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. and the axe has already been laid at the root of the trees. For every tree which does not bear good fruit is cut down and is thrown into fire. has already been laid ← already lies, but the verb κεῖμαι is used as the passive of to lay / put (τίθημι).
Matt 3:11 Ἐγὼ μὲν βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ {RP: - } [P1904 TR: καὶ πυρί]. Now I baptize you with water for repentance, but he who is coming after me is mightier than me, whose shoes I am not fit to carry. He will baptize you with holy spirit {RP: - } [P1904 TR: and fire] καὶ πυρί, and fire: absent in RP F1853=11/19 F1859=4/6 vs. present in P1904 TR F1853=8/19 F1859=2/6. AV differs textually.
than me: or, if the reader prefers, than I.
Matt 3:12 Οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. – he whose winnowing fan is in his hand – and he will thoroughly clean his threshing floor, and he will gather his wheat into his storehouse, but he will burn up the chaff with inextinguishable fire.”
Matt 3:13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, τοῦ βαπτισθῆναι ὑπ' αὐτοῦ. Then Jesus came from Galilee to the Jordan to John in order to be baptized by him,
Matt 3:14 Ὁ δὲ Ἰωάννης διεκώλυεν αὐτόν, λέγων, Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; although John tried to prevent him, saying, “I need to be baptized by you, yet do you come to me?” although: concessive use of δέ.
tried to prevent: conative imperfect (διεκώλυεν).
Matt 3:15 Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, Ἄφες ἄρτι· οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. Τότε ἀφίησιν αὐτόν. But Jesus answered by saying to him, “Allow it right now, for in this way it is fitting for us to fulfil all righteousness.” Then he allowed him.
Matt 3:16 Καὶ βαπτισθεὶς ὁ Ἰησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος· καὶ ἰδού, ἀνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ εἶδεν τὸ πνεῦμα τοῦ θεοῦ καταβαῖνον ὡσεὶ περιστερὰν καὶ ἐρχόμενον ἐπ' αὐτόν. Then when Jesus had been baptized, straightaway he came up out of the water, and behold, the heavens were opened to him, and he saw the spirit of God descending as a dove and alighting on him.
Matt 3:17 Καὶ ἰδού, φωνὴ ἐκ τῶν οὐρανῶν, λέγουσα, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. And there was a voice from the heavens, which said, “This is my beloved son, with whom I am very pleased.” there was ← behold.
Matt 4:1 Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. Next Jesus was led up to the desert by the spirit to be tempted by the devil,
Matt 4:2 Καὶ νηστεύσας ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, ὕστερον ἐπείνασεν. and having fasted for forty days and forty nights – after all that – he was hungry.
Matt 4:3 Καὶ προσελθὼν αὐτῷ ὁ πειράζων εἶπεν, Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. Then the tempter came to him and said, “If you are the son of God, tell these stones to become loaves of bread.”
Matt 4:4 Ὁ δὲ ἀποκριθεὶς εἶπεν, Γέγραπται, Οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. But he answered and said, “It stands written: ‘Man shall not live by bread alone, but by every word issuing through the mouth of God.’ ” Deut 8:3.
Matt 4:5 Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἵστησιν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, Then the devil took him along to the holy city, and he set him on the pinnacle of the temple, pinnacle: or wing.
Matt 4:6 καὶ λέγει αὐτῷ, Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σοῦ. and he said to him, “If you are the son of God, throw yourself down. For it stands written:

‘He will command his angels concerning you,

and,

They will lift you up in their hands

In case at any time

You should strike your foot against a stone.’ ”

 Ps 91:11, Ps 91:12.
in ← on.
Matt 4:7 Ἔφη αὐτῷ ὁ Ἰησοῦς, Πάλιν γέγραπται, Οὐκ ἐκπειράσεις κύριον τὸν θεόν σου. Jesus said to him, “Again, it stands written: ‘You shall not tempt the Lord your God.’ ” Deut 6:16.
Matt 4:8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, Again, the devil took him along to a very high mountain and showed him all the kingdoms of the world and their glory,
Matt 4:9 καὶ λέγει αὐτῷ, Ταῦτα πάντα σοι δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι. and he said to him, “I will give you all these if you fall down and worship me.” fall down ← having fallen down. See Matt 23:20.
Matt 4:10 Τότε λέγει αὐτῷ ὁ Ἰησοῦς, Ὕπαγε {RP P1904: ὀπίσω μου} [TR: - ], Σατανᾶ· γέγραπται γάρ, Κύριον τὸν θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις. Then Jesus said to him, “Be off {RP P1904: behind me} [TR: - ], Satan, for it stands written: ‘You shall worship the Lord your God, and you shall serve him only.’ ” ὀπίσω μου, behind me: present in RP P1904 F1853=14/18 F1859=4/7 vs. absent in TR F1853=4/18 (Scrivener's bkou, u being very doubtful) F1859=1/7 vs. ὀπίσω, behind, F1853=0/18 F1859=2/7.
Deut 6:13.
Matt 4:11 Τότε ἀφίησιν αὐτὸν ὁ διάβολος· καὶ ἰδού, ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. Then the devil left him, and the next thing that happened was that angels came and took care of him. the next thing that happened was that ← behold.
Matt 4:12 Ἀκούσας δὲ ὁ Ἰησοῦς ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν· Now when Jesus had heard that John had been delivered up, he withdrew to Galilee, delivered up: or betrayed. AV differs (cast into prison), extrapolating somewhat.
Matt 4:13 καὶ καταλιπὼν τὴν {RP P1904 S1550 E1624: Ναζαρέτ} [S1894: Ναζαρέθ], ἐλθὼν κατῴκησεν εἰς Καπερναοὺμ τὴν παραθαλασσίαν, ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ· and having left Nazareth, he came and settled in Capernaum, which is beside the sea in the territories of Zebulun and Naphtali, Ναζαρέτ, Nazaret, RP P1904 S1550 E1624 F1853=15/18 F1859=5/6 vs. Ναζαρέθ, Nazareth, S1894 F1853=3/18 (Scrivener's dhx) F1859=1/6.
Greek: Zaboulon ... Nephthaleim.
Matt 4:14 ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου, λέγοντος, in order that that which was spoken through the prophet Isaiah might be fulfilled, where he says,
Matt 4:15 Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν,

“The land of Zebulun and the land of Naphtali,

The road to the sea,

Across the Jordan,

Galilee of the Gentiles –

 Isa 8:23MT (Isa 9:1AV).
to ← of.
Matt 4:16 ὁ λαὸς ὁ καθήμενος ἐν σκότει εἶδεν φῶς μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς.

The people who sat in darkness

Have seen a great light,

And on those who were dwelling in a region and shadow of death

A light has risen.”

 Isa 9:1MT (Isa 9:2AV).
on ← to.
dwelling ← sitting, a Hebraism (‫יָשַׁב‬, yashav).
Matt 4:17 Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν, Μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. From then on Jesus began to preach and say, “Repent, for the kingdom of the heavens has drawn near.”
Matt 4:18 Περιπατῶν δὲ {RP P1904: - } [TR: ὁ Ἰησοῦς] παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον, καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς. While walking by the Sea of Galilee, {RP P1904: he} [TR: Jesus] saw two brothers, Simon who is called Peter, and Andrew his brother, casting a round net into the sea, for they were fishermen, ὁ Ἰησοῦς, Jesus: absent in RP P1904 F1853=16/19 F1859=2/6 vs. present in TR F1853=3/19 (Scrivener's k**xy) F1859=4/6.
Matt 4:19 Καὶ λέγει αὐτοῖς, Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. and he said to them, “Follow me, and I will make you fishermen of men.”
Matt 4:20 Οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. At this they immediately left their nets and followed him.
Matt 4:21 Καὶ προβὰς ἐκεῖθεν, εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν, καταρτίζοντας τὰ δίκτυα αὐτῶν· καὶ ἐκάλεσεν αὐτούς. Then going on from there, he saw another two brothers, James, the son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets, and he called them, James ← Jacob ← Iakobos (and throughout the New Testament).
a boat ← the boat. See Gen 22:9.
Matt 4:22 Οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ. and they immediately left the boat and their father and followed him.
Matt 4:23 Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ Ἰησοῦς, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. Then Jesus would go round all of Galilee teaching in their synagogues and proclaiming the gospel of the kingdom and curing every sickness and every ailment among the people,
Matt 4:24 Καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, καὶ δαιμονιζομένους, καὶ σεληνιαζομένους, καὶ παραλυτικούς· καὶ ἐθεράπευσεν αὐτούς. and his fame spread to the whole of Syria, and they brought to him all the sick with various diseases, and those afflicted with torments, and those possessed by a demon, and lunatics, and paralytics, and he cured them. spread ← went away.
with ← having.
Matt 4:25 Καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἱεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου. And large crowds followed him from Galilee and Decapolis and Jerusalem and Judaea and beyond the Jordan. large ← many (but large justified here; AV= great).
Matt 5:1 Ἰδὼν δὲ τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ, προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ· But when he saw the crowds, he went up a mountain, and when he had sat down, his disciples came to him, went up a mountain ← went up into the mountain, perhaps for a mountainous region, so went up into the hills.
Matt 5:2 καὶ ἀνοίξας τὸ στόμα αὐτοῦ, ἐδίδασκεν αὐτούς, λέγων, and he opened his mouth and taught them and said, taught ← was teaching. The imperfect could perhaps be justified by the length of the sermon, but it is common with verbs of saying and asking, e.g. Matt 9:34, Matt 12:23, Mark 3:30, Mark 5:31, Acts 1:6, Acts 26:1 (applying to most of the 110 occurrences of ἔλεγε and ἔλεγον). We do not necessarily remark on such instances.
Matt 5:3 Μακάριοι οἱ πτωχοὶ τῷ πνεύματι· ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

“Blessed are the poor in spirit,

For theirs is the kingdom of the heavens.

 We feel that μακάριος answers to ‫אַשְׁרֵי‬, ashre, happy (compare Ps 1:1) and εὐλογητός to ‫בָּרוּךְ‬, barukh, blessed, as in Matt 21:9, quoting Ps 118:26, but happy is too weak here, and elsewhere, but English appears to lack an alternative. We also considered blissful.
The direct speech started here continues until Matt 7:27.
Matt 5:4 Μακάριοι οἱ πενθοῦντες· ὅτι αὐτοὶ παρακληθήσονται.

Blessed are those who mourn,

For they shall be comforted.
Matt 5:5 Μακάριοι οἱ πρᾳεῖς· ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.

Blessed are the meek,

For they shall inherit the earth.

 Ps 37:11.
Matt 5:6 Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην· ὅτι αὐτοὶ χορτασθήσονται.

Blessed are those who hunger and thirst for righteousness,

For they shall be satisfied.
Matt 5:7 Μακάριοι οἱ ἐλεήμονες· ὅτι αὐτοὶ ἐλεηθήσονται.

Blessed are the merciful,

For they shall be shown mercy.
Matt 5:8 Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ· ὅτι αὐτοὶ τὸν θεὸν ὄψονται.

Blessed are the pure in heart,

For they shall see God.
Matt 5:9 Μακάριοι οἱ εἰρηνοποιοί· ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.

Blessed are the peacemakers,

For they shall be called sons of God.
Matt 5:10 Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης· ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

Blessed are those who have been persecuted on account of righteousness,

For theirs is the kingdom of the heavens.
Matt 5:11 Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν, καὶ εἴπωσιν πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, ἕνεκεν ἐμοῦ. Blessed are you whenever they reproach you and persecute you, and they speak all kinds of offensive words and lie about you on account of me. all kinds of offensive words ← every evil word.
about you: one could take καθ' ὑμῶν with offensive words, where the meaning would be against you.
Matt 5:12 Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. Rejoice and be glad, for your reward in the heavens is great, for it is like this that they persecuted the prophets who were before you. great ← much.
Matt 5:13 Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; Εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθῆναι ἔξω καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. You are the salt of the earth. But if the salt becomes insipid, by what can it be salted? It is no longer good for anything except to be thrown out and trampled on by men. can ← will, a Hebraism.
Matt 5:14 Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου· οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη· You are the light of the world. A city cannot be hidden if it is located on a mountain, if: conditional use of the participle.
located ← lying, but κεῖμαι can be used as the passive of τίθημι, to set, put.
Matt 5:15 οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ' ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ. nor does one light a lamp and put it under a bushel of corn, but one puts it on a lampstand, and it gives light to all those in the house. does one ← do they.
bushel ← peck, which, strictly speaking, is ¼ bushel, = 2 imperial gallons or 9 litres, e.g. of corn or hay. We retain bushel as it has acquired a metaphorical meaning.
Matt 5:16 Οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Let your light shine like this before men, so that they see your fine works and glorify your father who is in the heavens.
Matt 5:17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι. Do not think that I have come to annul the law or the prophets. I have not come to annul, but to fulfil,
Matt 5:18 Ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται. for truly, I say to you, until heaven and earth pass away, not one jot or one tittle will pass away from the law at all, until all has taken place. one jot or one tittle: the jot is Greek letter iota (ι), which may stand for the Hebrew letter yod (‫י‬), whereas the tittle is any other small stroke, such as a serif to the letter, or ornament, or punctuation mark.
has taken place ← takes place, perfective aspect.
Matt 5:19 Ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων, καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ' ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. So whoever breaks any one of the least of these commandments, or who teaches men to do so, will be called the least in the kingdom of the heavens, whereas it is whoever carries out and teaches the commandments who will be called great in the kingdom of the heavens. or: disjunctive use of καί; (καί can stand for and, or, but etc. as a Hebraism).
who ← this (one).
Matt 5:20 Λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. For I say to you that unless your righteousness exceeds that of the scribes and Pharisees, you certainly will not go into the kingdom of the heavens. exceeds ← exceeds more than.
Matt 5:21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις· ὃς δ' ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει· You have heard that it was said by the ancients, ‘You shall not commit murder’, and whoever commits murder shall be liable to judgment, Ex 20:13, Deut 5:17.
by: or to (the dative, typically indirect object, can also be the agent of the passive, especially in past tenses).
Matt 5:22 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῇ ἔνοχος ἔσται τῇ κρίσει· ὃς δ' ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ, Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ' ἂν εἴπῃ, Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. but I say to you that everyone who becomes angry with his brother without reason will be liable to judgment, and whoever says to his brother, ‘Raka’ shall be liable to the Sanhedrin council, and whoever says, ‘You fool’ will be liable to fiery Gehenna. Raka: cognate with Hebrew ‫רֵיק‬, req, empty.
fiery Gehenna ← Gehenna of fire, a Hebraic genitive.
Gehenna: from Hebrew ‫גֵי־הִנֹּם‬, Ge-Hinnom, Valley of Hinnom, a place where dead bodies were constantly burnt.
Matt 5:23 Ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, {RP: καὶ ἐκεῖ} [P1904 TR: κἀκεῖ] μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, So if you are bringing your gift to the altar and there you remember that your brother holds something against you, καὶ ἐκεῖ, and there (two words), RP F1853=14/18 F1859=2/6 vs. κἀκεῖ, and there (one word by crasis), P1904 TR F1853=4/18 (Scrivener's fgux, u being very doubtful) F1859=4/6.
Matt 5:24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε, πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. leave your gift there in front of the altar and go away, and first be reconciled to your brother, and then come and offer your gift. come: imperatival use of the participle.
Matt 5:25 Ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχύ, ἕως ὅτου εἶ ἐν τῇ ὁδῷ μετ' αὐτοῦ, μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτής σε παραδῷ τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ. Be well-disposed to your opponent quickly while you are on the way with him, in case your opponent delivers you to the judge, and the judge delivers you to the officer, and you are thrown in prison.
Matt 5:26 Ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἕως {RP TR: ἂν} [P1904: οὗ] ἀποδῷς τὸν ἔσχατον κοδράντην. Truly, I say to you, you will certainly not come out of there until you have repaid the last quadrans. ἂν, indefinite particle in until, RP TR F1853=15/18 F1859=4/6 vs. οὗ, a more definite word in until (still followed by subjunctive), P1904 F1853=3/18 (Scrivener's bqr) F1859=1/6 vs. word absent, F1853=0/18 F1859=1/6.
have repaid ← repay.
quadrans: a small bronze coin; 1/64 denary.
Matt 5:27 Ἠκούσατε ὅτι ἐρρέθη {RP: - } [P1904 TR: τοῖς ἀρχαίοις], Οὐ μοιχεύσεις· You have heard that it has been said {RP: - } [P1904 TR: by the ancients], ‘You shall not commit adultery’, τοῖς ἀρχαίοις, by the ancients: absent in RP F1853=15/18 F1859=3/6 vs. present in P1904 TR F1853=3/18 (Scrivener's bsx) F1859=3/6. AV differs textually.
Ex 20:14, Deut 5:18.
by: or to, as in Matt 5:21.
Matt 5:28 ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι {RP P1904: αὐτὴν} [TR: αὐτῆς] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. but I say to you that everyone who looks at a married woman intent on lusting after her has already committed adultery with her in his heart. αὐτὴν, her, accusative, RP P1904 F1853=16/19 F1859=6/6 vs. αὐτῆς, her, genitive, TR F1853=3/19 (Scrivener's r*sx) F1859=0/6.
married woman ← woman or wife.
Matt 5:29 Εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου, καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν. And if your right eye ensnares you, pluck it out and throw it away, for it is more profitable to you that one of your organs should perish than that your whole body should be thrown into Gehenna. away ← away from you.
than that ← and not.
Gehenna: see Matt 5:22.
Matt 5:30 Καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ· συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου, καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν. And if your right hand ensnares you, cut it off and throw it away, for it is more profitable to you that one of your limbs should perish than that your whole body should be thrown into Gehenna. away ← away from you.
than that ← and not.
Gehenna: see Matt 5:22.
Matt 5:31 Ἐρρέθη δὲ {RP TR: ὅτι} [P1904: - ] Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον· And it has been said, ‘Whoever divorces his wife, let him give her a deed of divorce’, ὅτι, (said) that (but simply introduces direct speech here): present in RP TR F1853=19/19 F1859=5/6 vs. absent in P1904 F1853=0/19 F1859=1/6.
Deut 24:1.
Matt 5:32 ἐγὼ δὲ λέγω ὑμῖν, ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχᾶσθαι· καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται. but I say to you that whoever divorces his wife, apart from by reason of fornication, causes her to commit adultery, and whoever marries a divorced woman commits adultery.
Matt 5:33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου· Again, you have heard that it was said by the ancients, ‘You shall not swear falsely, but you will perform your oaths to the Lord’, Ex 20:7, Lev 19:12, Num 30:3MT (Num 30:2AV), Deut 23:22MT (Deut 23:21AV).
by: or to, as in Matt 5:21, Matt 5:27.
Matt 5:34 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· but I say to you, do not swear at all, neither by heaven, for it is the throne of God, Isa 66:1.
Matt 5:35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· nor by the earth, for it is his footstool, nor by Jerusalem, for it is the city of the great king. Isa 66:1.
his footstool ← a footstool of his feet.
Matt 5:36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ἢ μέλαιναν ποιῆσαι. And do not swear by your head, for you cannot make one hair white or black,
Matt 5:37 Ἔστω δὲ ὁ λόγος ὑμῶν, ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν. but let your speech be, ‘Yes, yes; no, no’, for any more than these is of evil. evil: or the evil one.
Matt 5:38 Ἠκούσατε ὅτι ἐρρέθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καί, Ὀδόντα ἀντὶ ὀδόντος· You have heard that it has been said, ‘An eye for an eye’ and, ‘A tooth for a tooth’, Ex 21:24.
Matt 5:39 ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλ' ὅστις σε ῥαπίσει ἐπὶ τὴν {RP-text P1904: δεξιὰν} [RP-marg TR: δεξιάν σου] σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην· but I say to you, do not resist evil, but whoever strikes you on {RP-text P1904: the} [RP-marg TR: your] right cheek – turn also the other cheek to him, σου, your: absent in RP-text P1904 F1853=7/18 F1859=2/6 vs. present in RP-marg TR F1853=11/18 F1859=4/6. A disparity with RP-text, R=10:16.
Matt 5:40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· and as for him who wishes you to be judged and to take your tunic, let him have your coat as well,
Matt 5:41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ' αὐτοῦ δύο. and whoever presses you to go one mile – go with him two.
Matt 5:42 Τῷ αἰτοῦντί σε δίδου· καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς. Give to him who asks you, and do not turn away from him who wishes to borrow from you.
Matt 5:43 Ἠκούσατε ὅτι ἐρρέθη, Ἀγαπήσεις τὸν πλησίον σου, καί, Μισήσεις τὸν ἐχθρόν σου· You have heard that it has been said, ‘You shall love your neighbour’, and, ‘You shall hate your enemy’, Lev 19:18.
you shall hate your enemy: there is the sense of this in, e.g., Ps 139:21, Ps 139:22.
Matt 5:44 ἐγὼ δὲ λέγω ὑμῖν, Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, καλῶς ποιεῖτε {RP P1904: τοῖς μισοῦσιν} [TR: τοὺς μισοῦντας] ὑμᾶς, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ διωκόντων ὑμᾶς· but I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who treat you spitefully and persecute you, τοῖς μισοῦσιν, to those who hate, RP P1904 F1853=17/18 F1859=6/6 vs. τους μισουντας, those who hate (a direct object of a transitive verb), TR F1853=1/18 (Scrivener's p) F1859=0/6.
Matt 5:45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν {RP-text: τοῖς} [RP-marg P1904 TR: - ] οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθούς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. so that you become sons of your father in {RP-text: the} [RP-marg P1904 TR: the] heavens, for he makes his sun rise on the wicked and the good, and he sends rain on the righteous and the unrighteous. τοῖς, (in) the (heavens): present in RP-text F1853=10/19 F1859=3/6 vs. absent in RP-marg P1904 TR F1853=9/19 F1859=3/6. A weak disparity with RP-text, R=13:14.
Matt 5:46 Ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; Οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; For if you love those who love you, what reward do you have? Do not the tax collectors also do the same?
Matt 5:47 Καὶ ἐὰν ἀσπάσησθε τοὺς {RP P1904: φίλους} [TR: ἀδελφοὺς] ὑμῶν μόνον, τί περισσὸν ποιεῖτε; Οὐχὶ καὶ οἱ τελῶναι οὕτως ποιοῦσιν; And if you only greet your {RP P1904: friends} [TR: brothers], what do you do that is exceptional? Do not the tax collectors act in this way? φίλους, friends, RP P1904 F1853=17/18 F1859=6/6 vs. ἀδελφοὺς, brothers, TR F1853=1/18 (Scrivener's u, so very doubtful) F1859=0/6. AV differs textually.
Matt 5:48 Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν. So be perfect, as your father in the heavens is perfect. perfect (2x): or complete.
Matt 6:1 Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. And take care not to give your alms in the presence of men, so as to be seen by them. Otherwise, you do not have a reward from your father in the heavens. give ← do.
from your father ← with your father.
Matt 6:2 Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. So when you give alms, do not blow a trumpet in front of you, as the hypocrites do in the synagogues and in the streets, in order to be glorified by men. Truly, I say to you, they have their reward. give ← do.
have ← receive as due.
Matt 6:3 Σοῦ δὲ ποιοῦντος ἐλεημοσύνην, μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, But when you give alms, let your left hand not know what your right hand is doing, give ← do.
Matt 6:4 ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ {RP TR: αὐτὸς} [P1904: - ] ἀποδώσει σοι ἐν τῷ φανερῷ. so that your alms are given in secret, and your father, who sees in secret, will reward you in public. αὐτὸς, he (will reward): present in RP TR F1853=15/18 F1859=3/6 vs. absent in P1904 F1853=3/18 (Scrivener's asu), F1859=3/6.
Matt 6:5 Καὶ ὅταν προσεύχῃ, οὐκ ἔσῃ ὥσπερ οἱ ὑποκριταί, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως ἂν φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν ὅτι ἀπέχουσιν τὸν μισθὸν αὐτῶν. And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the corners of the streets, in order to be seen by men. Truly, I say to you, they have their reward. do not be ← you shall not be.
have ← receive as due.
Matt 6:6 Σὺ δέ, ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμιεῖόν σου, καὶ κλείσας τὴν θύραν σου, πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι ἐν τῷ φανερῷ. But when you pray, go into your private room and shut the door and pray to your father who is hidden, and your father, who sees what is done in secret, will reward you in public. shut: imperatival use of the participle.
the door ← your door.
who is hidden ← in the secret.
Matt 6:7 Προσευχόμενοι δὲ μὴ βαττολογήσητε, ὥσπερ οἱ ἐθνικοί· δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. And when you pray, do not gabble like the Gentiles, for they think that they will be heard in their loquacity. in: or because of.
Matt 6:8 Μὴ οὖν ὁμοιωθῆτε αὐτοῖς· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε, πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. So do not be like them. For your father knows what you need before you ask him.
Matt 6:9 Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου. So then, pray like this:

Our father in the heavens,

May your name be sanctified.

 in ← who in.
Matt 6:10 Ἐλθέτω ἡ βασιλεία σου. Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς.

May your kingdom come;

May your will be done,

As in heaven, so also on the earth.
Matt 6:11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον.

Give us our oncoming bread today,

 oncoming ← A word only known from Matt 6:11 and Luke 11:3, apparently made up from epi = on and ousios, suggesting coming or being. Perhaps a reference to manna coming upon the earth from above. Consider also that Jesus is the bread of life from heaven: John 6:30-35.
Matt 6:12 Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν.

And cancel our debts,

As we also cancel the debts of our debtors.

 and cancel our debts: or, as an Aramaism: forgive our sins.
cancel the debts of our debtors: or, as an Aramaism: forgive the sinners against us.
Matt 6:13 Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

And do not lead us into temptation,

But rescue us from evil,

For yours is the kingdom,

And the power and the glory,

Throughout the ages. Amen.

 evil: or the evil one.
Matt 6:14 Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· For if you forgive men their transgressions, so also will your heavenly father forgive you.
Matt 6:15 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. But if you do not forgive men their transgressions, neither will your father forgive your transgressions.
Matt 6:16 Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὥσπερ οἱ ὑποκριταὶ σκυθρωποί· ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν, ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν ὅτι ἀπέχουσιν τὸν μισθὸν αὐτῶν. Now whenever you fast, do not be like the sullen-looking hypocrites, for they disfigure their faces in order for it to be obvious to men that they are fasting. Truly, I say to you, they have their reward. for it to be obvious ← that they may be obvious.
have ← receive as due.
Matt 6:17 Σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλήν, καὶ τὸ πρόσωπόν σου νίψαι, But you, when you fast, anoint your head and wash your face,
Matt 6:18 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι {RP: - } [P1904 TR: ἐν τῷ φανερῷ]. so that it is not obvious to men that you are fasting, but it will be known to your father who is hidden, and your father who sees in secret will reward you {RP: - } [P1904 TR: in public]. ἐν τῷ φανερῷ, in public: absent in RP F1853=16/20 F1859=5/6 vs. present in P1904 TR F1853=4/20 (Scrivener's f**suy, u being very doubtful) F1859=1/6. AV differs textually.
so that it is not obvious ← so that you are not obvious.
who is hidden ← in the secret.
Matt 6:19 Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· Do not save up treasures for yourself on the earth, where the moth and corrosion cause ruin, and where thieves break in and steal, break in ← dig through.
Matt 6:20 θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν. but save up for yourselves treasures in heaven where neither moth nor corrosion cause ruin, and where no robbers break in and steal. no robbers ← robbers do not, which in English would suggest that there are robbers, but they don't break in and steal.
Matt 6:21 Ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ ἔσται καὶ ἡ καρδία ὑμῶν. For where your treasure is, there your heart will be as well.
Matt 6:22 Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός· ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται· The light of the body is the eye. So if your eye is clear-sighted, the whole of your body will be bright. clear-sighted ← simple, unfolded.
Matt 6:23 ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. Εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον; But if your eye is ill-disposed, the whole of your body will be dark. So if the light which is in you is darkness, how great the darkness is! We punctuate as an exclamation. RP P1904 TBS-TR punctuate as a question, How great is the darkness?
ill-disposed ← evil; in this context covetous or miserly.
Matt 6:24 Οὐδεὶς δύναται δυσὶν κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει· ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. Οὐ δύνασθε θεῷ δουλεύειν καὶ {RP P1904: μαμωνᾷ} [TR: μαμμωνᾷ]. No-one can serve two masters, for he will either hate one and love the other, or he will cling to one and despise the other. You cannot serve God and mammon. μαμωνᾷ, mamon, RP P1904 F1853=16/19 F1859=6/6 vs. μαμμωνᾷ, mammon, TR F1853=3/19 (Scrivener's cou, u being very doubtful) F1859=0/6. No difference in our English (though this traditional spelling is not as RP).
mammon ← Aramaic ‫מָמוֹן‬, riches.
Matt 6:25 Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν, τί φάγητε καὶ τί πίητε· μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. Οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος; On account of this I say to you, do not be anxious for your life, about what you will eat and what you will drink, nor for your body, about what you will wear. Is not life more than food, and the body more than clothing? life (2x) ← soul.
Matt 6:26 Ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν, οὐδὲ θερίζουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; Look at the birds of the sky, how they do not sow or reap or gather into storehouses, yet your heavenly father feeds them; surely you are worth much more than they are? yet: adversative use of καί.
Matt 6:27 Τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; And who of you can by being anxious add one cubit to his stature? by being anxious: gerundial use of the participle.
cubit: about 18 inches or 50 cm.
Matt 6:28 Καὶ περὶ ἐνδύματος τί μεριμνᾶτε; Καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνει· οὐ κοπιᾷ, οὐδὲ νήθει· And why are you anxious about clothing? Observe the wild lilies – how they grow. Yet they neither toil nor spin thread. wild lilies ← lilies of the field.
In the second sentence, we retain the Greek word order, with the lilies towards the head of their clause (prolepsis, common in Aramaic).
Matt 6:29 λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. But I tell you, not even Solomon in all his glory was clothed like one of these. was clothed: aorist middle, so strictly neither passive nor reflexive, nor a habitual imperfect, but the form is used here loosely.
Matt 6:30 Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ, σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; Now if God so clothes the wild vegetation, which exists today, and tomorrow is thrown into a furnace, will he not much more clothe you, you of little faith? wild vegetation ← grass / vegetation of the field.
Matt 6:31 Μὴ οὖν μεριμνήσητε, λέγοντες, Τί φάγωμεν, ἤ, Τί πίωμεν, ἤ, Τί περιβαλώμεθα; So do not be anxious, saying, ‘What will we eat?’ or, ‘What will we drink?’ or, ‘What will we wear?’
Matt 6:32 Πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητεῖ· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. For the Gentiles seek all these things. Well then, your heavenly father knows that you need all these things.
Matt 6:33 Ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. But first seek the kingdom of God and his righteousness, and all these things will be added to you.
Matt 6:34 Μὴ οὖν {RP P1904 S1550 S1894: μεριμνήσητε} [E1624: μεριμνήσετε] εἰς τὴν αὔριον· ἡ γὰρ αὔριον μεριμνήσει τὰ ἑαυτῆς. Ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. So do not be anxious about tomorrow, for tomorrow will be anxious about its own affairs. Sufficient for the day is its own evil. μεριμνήσητε, be anxious (aorist subjunctive), RP P1904 S1550 S1894 F1853=15/19 F1859=4/7 vs. μεριμνήσετε, be anxious (future indicative), E1624 F1853=3/19 (Scrivener's uxy, u being very doubtful) F1859=3/7 vs. another reading, F1853=1/19 (Scrivener's x) F1859=0/7.
Matt 7:1 Μὴ κρίνετε, ἵνα μὴ κριθῆτε· Do not judge, in order that you may not be judged,
Matt 7:2 ἐν ᾧ γὰρ κρίματι κρίνετε, κριθήσεσθε· καὶ ἐν ᾧ μέτρῳ μετρεῖτε, {RP P1904: μετρηθήσεται} [TR: ἀντιμετρηθήσεται] ὑμῖν. for you will be judged with the judgment with which you judge, and by whatever measure you measure, it will be {RP P1904: measured} [TR: measured back] to you. μετρηθήσεται, measured, RP P1904 F1853=13/21 F1859=2/6 vs. ἀντιμετρηθήσεται, measured back, TR, F1853=5/21 F1859=3/6 vs. other readings, F1853=3/21 (Scrivener's byx) F1859=1/6.
Matt 7:3 Τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; Why do you look at the speck in your brother's eye but do not take notice of the joist in your own eye?
Matt 7:4 Ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, Ἄφες ἐκβάλω τὸ κάρφος ἀπὸ τοῦ ὀφθαλμοῦ σου· καὶ ἰδού, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου; Or how can you say to your brother, ‘Let me take the speck out of your eye’, when all along there is a joist in your eye? can ← will, a Hebraism.
when all along there is ← and behold.
Matt 7:5 Ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. You hypocrite! First take the joist out of your own eye, and then you will see clearly to take the speck out of your brother's eye. to take the speck out ← to take out the speck out.
Matt 7:6 Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν· μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσωσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς. Do not give anything sacred to dogs, and do not cast your pearls before swine, in case they trample them with their feet and turn and tear at you.
Matt 7:7 Αἰτεῖτε, καὶ δοθήσεται {RP P1904c TR: ὑμῖν} [P1904u: ἡμῖν]· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Ask, and it will be given to you; seek, and you shall find; knock, and it will be opened to you.
Matt 7:8 Πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῷ κρούοντι ἀνοιγήσεται. For everyone who asks will receive, and he who seeks will find, and to him who knocks it will be opened.
Matt 7:9 Ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Or what man is there among you, who, if his son asks him for bread, will give him a stone? among you ← out of you.
Matt 7:10 Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ; And if he asks for fish, surely he will not give him a serpent?
Matt 7:11 Εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν; So if you, being evil, know how to give good gifts to your children, how much more will your father in the heavens give good things to those who ask him! We punctuate as an exclamation; RP P1904 TBS-TR as a question.
Matt 7:12 Πάντα οὖν ὅσα ἂν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. Whatever you would like men to do to you, do the same to them. For this is the law and the prophets. whatever ← all as many as (things).
the same ← likewise.
Matt 7:13 Εἰσέλθετε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι' αὐτῆς· Enter through the narrow gate. For wide is the gate and broad is the way which leads to destruction, and many are those who are entering through it. leads ← leads away.
destruction: or waste, as in Matt 26:8.
Matt 7:14 {RP P1904: τί} [TR: ὅτι] στενὴ ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. {RP P1904: How narrow the gate is and confined the way is which leads to life, and how few they are who find it!} [TR: Because the gate is narrow and the way which leads to life is confined, and they are few who find it.] τί, how, RP P1904 F1853=18/19 F1859=5/8 vs. ὅτι, because, TR F1853=1/19 (Scrivener's y) F1859=3/8. AV differs textually.
Matt 7:15 Προσέχετε δὲ ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. But beware of false prophets, who come to you in sheep's clothing, but inside are rapacious wolves.
Matt 7:16 Ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλήν, ἢ ἀπὸ τριβόλων σῦκα; By their fruit you will recognize them. Does one really gather a bunch of grapes from thorn bushes, or figs from thistles? fruit ← fruits, also in the next few verses.
Matt 7:17 Οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ· τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. In this way every good tree produces fine fruit, but a rotten tree produces bad fruit.
Matt 7:18 Οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν. A good tree cannot produce bad fruit, nor can a rotten tree produce fine fruit.
Matt 7:19 Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. Every tree which does not produce fine fruit is cut down and thrown into fire.
Matt 7:20 Ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. Therefore, by their fruit you will recognize them.
Matt 7:21 Οὐ πᾶς ὁ λέγων μοι, Κύριε, κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν· ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. Not everyone who says to me, ‘Lord, Lord’ will go into the kingdom of the heavens, but rather, he who does the will of my father in the heavens.
Matt 7:22 Πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, Κύριε, κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and cast out demons in your name and perform many deeds of power in your name?’
Matt 7:23 Καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπ' ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. And then I will confess to them, ‘I never knew you. Go away from me, you workers of lawlessness.’
Matt 7:24 Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιώσω αὐτὸν ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν· So everyone who hears these words of mine and does them – I will liken him to a prudent man who built his house on rock, Prolepsis, as in Matt 6:28.
Matt 7:25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ προσέπεσον τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν· τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. and the rain came down and the torrents arrived, and the winds blew and beat against that house, but it did not fall, for it had been founded on rock. torrents ← rivers.
Matt 7:26 Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτούς, ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον· But everyone who hears these words of mine and does not do them will be likened to a foolish man who built his house on sand, but: adversative use of καί.
Matt 7:27 καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν· καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. and the rain came down, and the torrents arrived, and the winds blew and beat against that house, and it fell down, and its fall was great.” The direct speech which ends here started at Matt 5:3.
Matt 7:28 Καὶ ἐγένετο ὅτε συνετέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ· And it came to pass when Jesus had finished these words, that the crowds were astounded at his teaching,
Matt 7:29 ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς. for he taught them as one having authority, and not as the scribes. taught ← was teaching.
Matt 8:1 Καταβάντι δὲ αὐτῷ ἀπὸ τοῦ ὄρους, ἠκολούθησαν αὐτῷ ὄχλοι πολλοί· Then when he had come down from the mountain, large crowds followed him, large ← many.
Matt 8:2 καὶ ἰδού, λεπρὸς ἐλθὼν προσεκύνει αὐτῷ, λέγων, Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι. and it so happened that a leper came and worshipped him and said, “Lord, if you will, you can cleanse me.” it so happened that ← behold.
Matt 8:3 Καὶ ἐκτείνας τὴν χεῖρα, ἥψατο αὐτοῦ ὁ Ἰησοῦς, λέγων, Θέλω, καθαρίσθητι. Καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα. At this Jesus held out his hand and touched him and said, “I will; be cleansed.” And immediately his leprosy was cleansed.
Matt 8:4 Καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Ὅρα μηδενὶ εἴπῃς· {RP P1904 E1624: ἀλλὰ} [S1550 S1894: ἀλλ'] ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε τὸ δῶρον ὃ προσέταξεν Μωσῆς, εἰς μαρτύριον αὐτοῖς. Then Jesus said to him, “See to it that you tell no-one, but go and show yourself to the priest, and offer the gift which Moses commanded, as a witness to them.” ἀλλ', but (apocopated form), RP P1904 E1624 F1853=10/19 F1859=4/6 vs. ἀλλὰ, but (unapocopated form), S1550 S1894 F1853=8/19 F1859=2/6 vs. another spelling, F1853=1/19 (Scrivener's x) F1859=0/6.
priest: not a senior priest (ἀρχιερέυς), which is the word used of the enemies of the Lord, e.g. in Matt 27:1, but an ordinary priest (ἱερέυς) doing his job in the temple.
Matt 8:5 Εἰσελθόντι δὲ {RP P1904: αὐτῷ} [TR: τῷ Ἰησοῦ] εἰς Καπερναούμ, προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτόν, Subsequently, when {RP P1904: he} [TR: Jesus] had gone to Capernaum, a centurion approached him, appealing to him, αὐτῷ, him, RP P1904 F1853=15/20 F1859=3/7 vs. τῷ Ἰησοῦ, Jesus, TR F1853=4/20 (Scrivener's bf**xy) F1859=4/7 vs. another reading, F1853=1/20 (Scrivener's b) F1859=0/7.
Matt 8:6 καὶ λέγων, Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. and saying, “Lord, my servant has become ill at home paralysed and is tormented terribly.” has become ill ← has been thrown.
Matt 8:7 Καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. At this Jesus said to him, “I will go and cure him.”
Matt 8:8 Καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ {RP P1904: λόγῳ} [TR: λόγον], καὶ ἰαθήσεται ὁ παῖς μου. Then the centurion answered and said, “Lord, I am not worthy that you should enter under my roof, but just pronounce {RP P1904: with a word} [TR: a word] and my servant will be cured, λόγῳ, with a word, RP P1904 F1853=17/19 F1859=5/6 vs. λόγον, a word, TR F1853=2/19 (Scrivener's uy, u being very doubtful) F1859=1/6.
Matt 8:9 Καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ' ἐμαυτὸν στρατιώτας· καὶ λέγω τούτῳ, Πορεύθητι, καὶ πορεύεται· καὶ ἄλλῳ, Ἔρχου, καὶ ἔρχεται· καὶ τῷ δούλῳ μου, Ποίησον τοῦτο, καὶ ποιεῖ. for I am also a man under a system of authority, having soldiers under me, and I say to this one, ‘Go’, and he goes, and to another, ‘Come’, and he comes, and to my servant, ‘Do this’, and he does it.”
Matt 8:10 Ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν, καὶ εἶπεν τοῖς ἀκολουθοῦσιν, Ἀμὴν λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. When Jesus heard that, he was amazed and said to those following, “Truly, I say to you, not even in Israel have I found such great faith.
Matt 8:11 Λέγω δὲ ὑμῖν, ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· But I say to you that many will come from the east and from the west and will recline at table with Abraham and Isaac and Jacob in the kingdom of the heavens,
Matt 8:12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. whereas the sons of the kingdom will be cast out into the outer darkness. There, there will be weeping and gnashing of teeth.”
Matt 8:13 Καὶ εἶπεν ὁ Ἰησοῦς τῷ {RP: ἑκατοντάρχῃ} [P1904 TR: ἑκατοντάρχῳ], Ὕπαγε, καὶ ὡς ἐπίστευσας γενηθήτω σοι. Καὶ ἰάθη ὁ παῖς αὐτοῦ ἐν τῇ ὥρᾳ ἐκείνῃ. Then Jesus said to the centurion, “Go your way, and as you have believed, so be it to you.” And his servant was cured at that hour. ἑκατοντάρχῃ, centurion (1), RP F1853=15/19 F1859=4/6 vs. ἑκατοντάρχῳ, centurion (2), P1904 TR F1853=4/19 (Scrivener's lmnu, u being very doubtful) F1859=2/6. ἑκατοντάρχης is the usual classical form, but ἑκατόνταρχος is used by Xenophon [LS].
Matt 8:14 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου, εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν, Then Jesus went to Peter's house, and he saw his mother-in-law lying ill with a fever, lying ill with a fever ← thrown and with a fever.
Matt 8:15 καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός· καὶ ἠγέρθη, καὶ διηκόνει {RP P1904: αὐτῷ} [TR: αὐτοῖς]. and he touched her hand, at which the fever left her, and she rose and waited on {RP P1904: him} [TR: them]. αὐτῷ, him, RP P1904 F1853=15/19 F1859=4/6 vs. αὐτοῖς, them, TR F1853=4/19 (Scrivener's pqru, u being very doubtful) F1859=2/6. AV differs textually.
Matt 8:16 Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· Then in the evening, they brought to him many who were possessed by demons, and he cast out the spirits by a word, and he cured all those who were ill, in the evening ← evening having become.
Matt 8:17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου, λέγοντος, Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν, καὶ τὰς νόσους ἐβάστασεν. in order that that which was spoken through Isaiah the prophet should be fulfilled, where he says,

“He took our ailments

And bore our sicknesses.”

 Isa 53:4.
Matt 8:18 Ἰδὼν δὲ ὁ Ἰησοῦς πολλοὺς ὄχλους περὶ αὐτόν, ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν. But when Jesus saw large crowds around him, he ordered them to go further away, to go further away ← to go away to the beyond / to the other side.
Matt 8:19 Καὶ προσελθὼν εἷς γραμματεὺς εἶπεν αὐτῷ, Διδάσκαλε, ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ. and a certain scribe came along and said to him, “Master, I will follow you wherever you go.” master ← teacher.
Matt 8:20 Καὶ λέγει αὐτῷ ὁ Ἰησοῦς, Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις· ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. At this Jesus said to him, “The foxes have dens, and the birds of the sky have nests, but the son of man does not have anywhere to lay his head.” dens ← holes.
nests ← tent-(like)-dwellings.
Matt 8:21 Ἕτερος δὲ τῶν μαθητῶν αὐτοῦ εἶπεν αὐτῷ, Κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου. Then another of his disciples said to him, “Lord, let me first go and bury my father.”
Matt 8:22 Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Ἀκολούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς. But Jesus said to him, “Follow me, and leave the dead to bury their own dead.”
Matt 8:23 Καὶ ἐμβάντι αὐτῷ εἰς τὸ πλοῖον, ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. Then his disciples followed him when he went on board a boat, a boat ← the boat. See Gen 22:9.
Matt 8:24 Καὶ ἰδού, σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων· αὐτὸς δὲ ἐκάθευδεν. and what happened next was that a great storm arose in the sea, so that the boat was covered by the waves. But he was sleeping. what happened next was that ← behold.
storm: or earthquake; lit. shaking.
Matt 8:25 Καὶ προσελθόντες οἱ μαθηταὶ {RP: - } [P1904 TR: αὐτοῦ] ἤγειραν αὐτόν, λέγοντες, Κύριε, σῶσον ἡμᾶς, ἀπολλύμεθα. Then {RP: his} [P1904 TR: his] disciples came to him, and they woke him up and said, “Lord, save us; we are not going to survive.” αὐτοῦ, of him: absent in RP F1853=13/19 F1859=6/6 vs. present in P1904 TR F1853=6/19 F1859=0/6.
not going to survive ← perishing.
Matt 8:26 Καὶ λέγει αὐτοῖς, Τί δειλοί ἐστε, ὀλιγόπιστοι; Τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. But he said to them, “Why are you fearful, you of little faith?” Then he arose and rebuked the winds and the sea, and a great calm came about.
Matt 8:27 Οἱ δὲ ἄνθρωποι ἐθαύμασαν, λέγοντες, Ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα ὑπακούουσιν αὐτῷ; But the men were amazed, and they said, “What kind of a man is this, that even the winds and the sea obey him?”
Matt 8:28 Καὶ ἐλθόντι αὐτῷ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γεργεσηνῶν, ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης· Then when he had gone to the far side, to the region of the Gergesenes, two men possessed by demons met him, as they came out of the tombs. They were very dangerous, so that no-one could pass by that way. could ← was strong to.
Matt 8:29 καὶ ἰδού, ἔκραξαν λέγοντες, Τί ἡμῖν καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ; Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; And in this case they shouted, and they said, “What have you got to do with us, Jesus the son of God? Have you come here to torment us before the due time?” in this case ← behold.
what have you got to do with us ← what to us and to you.
Matt 8:30 Ἦν δὲ μακρὰν ἀπ' αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. Now there was a herd of many pigs feeding at a distance from them,
Matt 8:31 Οἱ δὲ δαίμονες παρεκάλουν αὐτόν, λέγοντες, Εἰ ἐκβάλλεις ἡμᾶς, ἐπίτρεψον ἡμῖν ἀπελθεῖν εἰς τὴν ἀγέλην τῶν χοίρων. so the demons pleaded with him and said, “If you cast us out, allow us to go off to the herd of pigs.”
Matt 8:32 Καὶ εἶπεν αὐτοῖς, Ὑπάγετε. Οἱ δὲ ἐξελθόντες ἀπῆλθον εἰς τὴν ἀγέλην τῶν χοίρων· καὶ ἰδού, ὥρμησεν πᾶσα ἡ ἀγέλη τῶν χοίρων κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. And he said to them, “Go.” So they came out and went into the herd of pigs. And at this point the whole herd of pigs rushed headlong down the cliff into the sea, and they died in the waters. at this point ← behold.
Matt 8:33 Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα, καὶ τὰ τῶν δαιμονιζομένων. But the herdsmen fled and went away to the city and reported everything, including the things concerning those possessed by demons.
Matt 8:34 Καὶ ἰδού, πᾶσα ἡ πόλις ἐξῆλθεν εἰς συνάντησιν τῷ Ἰησοῦ· καὶ ἰδόντες αὐτόν, παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν. Then it ensued that the whole city came out to meet Jesus, and when they saw him, they appealed to him to move from their districts. it ensued that ← behold.
Matt 9:1 Καὶ ἐμβὰς εἰς {RP TR: τὸ} [P1904: - ] πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. Next he went on board {RP TR: the} [P1904: a] boat and crossed over and came to his own city, τὸ, the: present in RP TR Mred F1853=16/19 F1859=4/6 vs. absent in P1904 F1853=3/19 (Scrivener's sxy) F1859=2/6.
Matt 9:2 Καὶ ἰδού, προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον· καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ, Θάρσει, τέκνον· ἀφέωνταί σοι αἱ ἁμαρτίαι σου. and along they came bringing a paralytic man to him lying on a bed. And when Jesus saw their faith, he said to the paralytic man, “Pluck up courage, my child. You have been forgiven your sins.” along they came bringing ← behold, they were bringing.
lying ← cast.
You have been forgiven your sins ← Your sins have been forgiven you.
Matt 9:3 Καὶ ἰδού, τινὲς τῶν γραμματέων εἶπον ἐν ἑαυτοῖς, Οὗτος βλασφημεῖ. Then at this, some of the scribes said to themselves, “This man is blaspheming.” at this ← behold.
Matt 9:4 Καὶ {RP-text P1904 TR: ἰδὼν} [RP-marg: εἰδὼς] ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, Ἵνα τί ὑμεῖς ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; Then Jesus, who {RP-text P1904 TR: had perceived} [RP-marg: knew] their thoughts, said, “Why do you have evil thoughts in your hearts? ἰδὼν, having seen, RP-text P1904 TR F1853=14/20 F1859=5/6 vs. εἰδὼς, knowing, RP-marg F1853=6/20 F1859=1/6.
{RP-text P1904 TR: had perceived ← having seen, compare English saw through.}
Matt 9:5 Τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, Ἀφέωνταί {RP-text P1904: σου} [RP-marg TR: σοι] αἱ ἁμαρτίαι· ἢ εἰπεῖν, {RP TR: Ἔγειραι} [P1904: Ἔγειρε] καὶ περιπάτει; For which is easier, to say, ‘You have been forgiven your sins’, or to say, ‘Arise and walk’? σου, of you, RP-text P1904 F1853=13/19 F1859=4/6 vs. σοι, to you, RP-marg TR F1853=6/19 F1859=2/6. Matt 9:2 = σοι. No difference in our English (see note below).
ἔγειραι, arise (aorist middle), RP TR F1853=12/19 F1859=3/6 vs. ἔγειρε, rise (present active), P1904 F1853=7/19 F1859=3/6. No difference in our English.
you have been forgiven your sins ← {RP-text TR: your sins have been forgiven} [RP-marg P1904: the sins have been forgiven you].
walk ← walk around, but no emphasis on around.
Matt 9:6 Ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας - τότε λέγει τῷ παραλυτικῷ - Ἐγερθεὶς ἆρόν σου τὴν κλίνην, καὶ ὕπαγε εἰς τὸν οἶκόν σου. But in order that you may know that the son of man has authority on earth to forgive sins” – he then spoke to the paralytic man – “Arise, and pick up your bed and go to your home.” arise: imperatival use of the participle.
Matt 9:7 Καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. And he rose and went off to his home.
Matt 9:8 Ἰδόντες δὲ οἱ ὄχλοι ἐθαύμασαν, καὶ ἐδόξασαν τὸν θεόν, τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις. And when the crowds saw it, they were amazed, and they glorified God, who had given such authority to men.
Matt 9:9 Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Ματθαῖον λεγόμενον, καὶ λέγει αὐτῷ, Ἀκολούθει μοι. Καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. Then as Jesus passed on from there, he saw a man called Matthew sitting at the tax desk, and he said to him, “Follow me.” And he got up and followed him.
Matt 9:10 Καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, καὶ ἰδού, πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ. And it came to pass, as he was reclining in his house, that there were many tax collectors and sinners who had come and were reclining with Jesus and his disciples. that there were ← and behold.
Matt 9:11 Καὶ ἰδόντες οἱ Φαρισαῖοι εἶπον τοῖς μαθηταῖς αὐτοῦ, Διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; And when the Pharisees saw it, they said to his disciples, “Why does your master eat with the tax collectors and sinners?” master ← teacher.
Matt 9:12 Ὁ δὲ Ἰησοῦς ἀκούσας εἶπεν αὐτοῖς, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. But Jesus heard it and said to them, “Those who are in sound health have no need of a doctor, but rather those who are ill.
Matt 9:13 Πορευθέντες δὲ μάθετε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους, {RP P1904: ἀλλὰ} [TR: ἀλλ'] ἁμαρτωλοὺς εἰς μετάνοιαν. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I have not come to call the righteous, but sinners to repentance.” ἀλλὰ, but (unapocopated form), RP P1904 F1853=18/19 F1859=5/6 vs. ἀλλ', but (apocopated form), TR F1853=1/19 (Scrivener's u, so very doubtful) F1859=1/6.
Hos 6:6.
go: imperatival use of the participle.
means ← is.
Matt 9:14 Τότε προσέρχονται αὐτῷ οἱ μαθηταὶ Ἰωάννου, λέγοντες, Διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν; Then John's disciples came to him and said, “Why do we and the Pharisees fast often, but your disciples don't fast?” often: or much. [LS] gives both meanings.
Matt 9:15 Καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ' ὅσον {RP TR: - } [P1904: χρόνον] μετ' αὐτῶν ἐστιν ὁ νυμφίος; Ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. And Jesus said to them, “Surely the wedding guests cannot mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. χρόνον, (for as much) time (as): absent in RP TR F1853=14/19 F1859=5/6 vs. present in P1904 F1853=5/19 (incl. 1 misspelled) F1859=1/6. No difference in our English, time being understood if absent.
wedding guests ← sons of the wedding venue / canopy (Hebrew ‫חֻפָּה‬, huppah). We consider groom's close friends, where νυμφῶν is a seclusion room, less likely.
Matt 9:16 Οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. And no-one puts a patch of uncarded flannel on an old garment, for its piece added will pull strands from the garment, and the tear will become worse, piece added ← filling.
Matt 9:17 Οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται, καὶ οἱ ἀσκοὶ ἀπολοῦνται· ἀλλὰ {RP TR: βάλλουσιν οἶνον νέον εἰς ἀσκοὺς} [P1904: οἶνον νέον εἰς ασκους βάλλουσιν] καινούς, καὶ {RP P1904: ἀμφότεροι} [TR: ἀμφότερα] συντηροῦνται. nor does one put new wine in old wineskins, or else the wineskins tear, and the wine leaks out, and the wineskins will be ruined. But one puts new wine in new wineskins, and both are preserved together.” βάλλουσιν οἶνον νέον εἰς ἀσκοὺς, they put + wine new in flasks, RP TR F1853=18/19 F1859=5/6 vs. οἶνον νέον εἰς ασκους βάλλουσιν, wine new in flasks + they put, P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
ἀμφότεροι, both (masculine), RP P1904 F1853=17/19 F1859=5/6 vs. ἀμφότερα, both (neuter), TR F1853=2/19 (Scrivener's ux, u being very doubtful) F1859=1/6.
Matt 9:18 Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς, ἰδού, ἄρχων {RP P1904 S1894: εἷς} [S1550 E1624: - ] [MISC: τις] {RP TR: ἐλθὼν} [P1904: προσελθὼν] προσεκύνει αὐτῷ, λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ' αὐτήν, καὶ ζήσεται. While he was saying these things to them, it so happened that a certain governor came {RP TR: - } [P1904: up] and worshipped him and said, “My daughter has just died, but come and put your hand on her, and she will live.” εἷς, one (governor): present in RP P1904 S1894 F1853=3/20 (Scrivener's dko) F1859=1/7 vs. absent in S1550 E1624 F1853=4/20 (Scrivener's af**pu, u being very doubtful) F1859=1/7 vs. τις, a certain (governor), F1853=12/20 F1859=5/7 vs. another reading, F1853=1/20 (Scrivener's c) F1859=0/7. A strong disparity with RP, R=6:17.
ἐλθὼν, came, RP TR F1853=11/18 F1859=2/7 vs. προσελθὼν, came to, P1904 F1853=7/18 F1859=4/7 vs. another reading, F1853=0/18 F1859=1/7.
Ignoring diacritics and spaces (absent in early manuscripts), RP could also be read as εἰσελθὼν, (a governor) entered.
it so happened that ← behold.
come: imperatival use of the participle.
Matt 9:19 Καὶ ἐγερθεὶς ὁ Ἰησοῦς ἠκολούθησεν αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. Then Jesus rose and followed him, as did his disciples,
Matt 9:20 Καὶ ἰδού, γυνὴ αἱμορροοῦσα δώδεκα ἔτη, προσελθοῦσα ὄπισθεν, ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ. and at this point a woman who had been suffering from haemorrhage for twelve years approached him from behind and touched the hem of his coat, at this point ← behold.
Matt 9:21 Ἔλεγεν γὰρ ἐν ἑαυτῇ, Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι. for she said to herself, “If only I can touch his coat, I will be cured.” to herself ← in herself.
cured ← saved.
Matt 9:22 Ὁ δὲ Ἰησοῦς ἐπιστραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. Καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. But Jesus turned round and saw her and said, “Be of good courage, my daughter. Your faith has cured you.” And the woman was cured from that hour. cured (2x) ← saved.
Matt 9:23 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος, καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον, Then Jesus went to the house of the governor, and seeing the flute-players and the crowd wailing, seeing ← having seen. See Matt 23:20.
Matt 9:24 λέγει αὐτοῖς, Ἀναχωρεῖτε· οὐ γὰρ ἀπέθανεν τὸ κοράσιον, ἀλλὰ καθεύδει. Καὶ κατεγέλων αὐτοῦ. he said to them, “Leave the room. For the girl has not died but is asleep.” But they laughed at him. leave the room ← withdraw.
Matt 9:25 Ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. Then when the crowd had been sent out, he went in and held her hand, and the girl arose.
Matt 9:26 Καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην. And the account of this went around in the whole of that district. the account of this ← this report.
went around ← went out.
district ← land.
Matt 9:27 Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ, ἠκολούθησαν αὐτῷ δύο τυφλοί, κράζοντες καὶ λέγοντες, Ἐλέησον ἡμᾶς, {RP-text P1904 TR: υἱὲ} [RP-marg: υἱὸς] {RP P1904: Δαυίδ} [TR: Δαβίδ]. Then as Jesus passed on from there, two blind men followed him, shouting and saying, “Have mercy on us, son of David.” υἱὲ, son (vocative), RP-text P1904 TR F1853=8/19 F1859=4/6 vs. υἱὸς, son (nominative), RP-marg F1853=11/19 F1859=2/6. Nearly a disparity with RP-text, R=14:13.
David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 9:28 Ἐλθόντι δὲ εἰς τὴν οἰκίαν, προσῆλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, Πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; Λέγουσιν αὐτῷ, Ναί, κύριε. And when he had come to the house, the blind men approached him, and Jesus said to them, “Do you believe I am able to do this?” They said to him, “Yes, Lord.”
Matt 9:29 Τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν, λέγων, Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. Then he touched their eyes and said, “According to your faith, so let it be to you.” be ← become.
Matt 9:30 Καὶ ἀνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί· καὶ ἐνεβριμήσατο αὐτοῖς ὁ Ἰησοῦς, λέγων, Ὁρᾶτε μηδεὶς γινωσκέτω. And their eyes were opened, but Jesus admonished them sternly, and he said, “See that no-one gets to know of this.” but: adversative use of καί.
admonished them sternly ← snorted at them.
Matt 9:31 Οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ. But they went out and spread the account of him in all that district. district ← land.
Matt 9:32 Αὐτῶν δὲ ἐξερχομένων, ἰδού, προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν δαιμονιζόμενον. However, while they were going out, it so happened that they brought to him a mute man possessed by a demon, it so happened that ← behold.
they: i.e. others.
Matt 9:33 Καὶ ἐκβληθέντος τοῦ δαιμονίου, ἐλάλησεν ὁ κωφός· καὶ ἐθαύμασαν οἱ ὄχλοι, λέγοντες, {RP S1894: - } [P1904 S1550 E1624: ὅτι] Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. and when the demon had been cast out, the mute man spoke, and the crowds were amazed and said, “Never before has anything like this been seen in Israel.” ὅτι, (and said) that (also introducing direct speech): absent in RP S1894 F1853=15/19 F1859=6/6 vs. present in P1904 S1550 E1624 F1853=4/19 (Scrivener's lmnu, u being very doubtful) F1859=0/6.
like this ← thus.
Matt 9:34 Οἱ δὲ Φαρισαῖοι ἔλεγον, Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. But the Pharisees said, “He casts out the demons by the ruler of demons.”
Matt 9:35 Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. Then Jesus went around all the cities and the villages teaching in their synagogues and proclaiming the gospel of the kingdom and curing every sickness and every ailment among the people.
Matt 9:36 Ἰδὼν δὲ τοὺς ὄχλους, ἐσπλαγχνίσθη περὶ αὐτῶν, ὅτι ἦσαν {RP: ἐσκυλμένοι} [P1904 TR: ἐκλελυμένοι] καὶ ἐρριμμένοι {RP TR: ὡσεὶ} [P1904: ὡς] πρόβατα μὴ ἔχοντα ποιμένα. But when he saw the crowds, he had compassion on them, because they were {RP: distressed} [P1904 TR: untended] and tossed about, like sheep not having a shepherd. ἐσκυλμένοι, distressed, RP F1853=16/19 F1859=3/6 vs. ἐκλελυμένοι, untended, P1904 TR F1853=3/19 (Scrivener's lxy) F1859=2/6 vs. σκυλμένοι, distressed (misspelled), F1853=0/19 F1859=1/6. AV differs textually.
ὡσεὶ, as if, RP TR F1853=14/19 F1859=4/6 vs. ὡς, as, P1904 F1853=5/19 F1859=2/6.
[P1904: untended ← loose, lit: having been loosed out, or enfeebled, faint.]
Matt 9:37 Τότε λέγει τοῖς μαθηταῖς αὐτοῦ, Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· Then he said to his disciples, “The harvest is great, but the workers are few,
Matt 9:38 δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. so entreat the Lord of the harvest that he sends out workers to his harvest.”
Matt 10:1 Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων, ὥστε ἐκβάλλειν αὐτά, καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. And when he had called his twelve disciples, he gave them authority over unclean spirits, to cast them out and to cure every sickness and every ailment. called ← summoned, called to (come).
to cast them out ← with a result to them out.
Matt 10:2 Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά {RP TR: ἐστιν} [P1904: εἰσι] ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος, καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ· Ἰάκωβος ὁ τοῦ Ζεβεδαίου, καὶ Ἰωάννης ὁ ἀδελφὸς αὐτοῦ· Now the names of the twelve apostles are these: first Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother, ἐστι(ν), are (classical form for a neuter subject), RP TR F1853=15/19 F1859=4/6 vs. εἰσι(ν), are (non-classical form for a neuter subject), P1904 F1853=4/19 (Scrivener's mnsy) F1859=2/6.
Matt 10:3 Φίλιππος, καὶ Βαρθολομαῖος· Θωμᾶς, καὶ Ματθαῖος ὁ τελώνης· Ἰάκωβος ὁ τοῦ Ἀλφαίου, καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος· Philip and Bartholomew, Thomas and Matthew the tax collector, James the son of Alphaeus, and Lebbaeus who is surnamed Thaddaeus,
Matt 10:4 Σίμων ὁ Κανανίτης, καὶ Ἰούδας {RP S1550 S1894: - } [P1904 E1624: ὁ] Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν. Simon the Kananite, and Judas Iscariot who for his part betrayed him. ὁ, the (Iscariot): absent in RP S1550 S1894 F1853=14/19 F1859=4/6 vs. present in P1904 E1624 F1853=5/19 F1859=2/6.
Kananite: AV differs (Canaanite). The word is from the Aramaic root qoph-nun-aleph, to be zealous, not kaph-nun-ayin, from which the ↴
for his part ← also.
Matt 10:5 Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς, παραγγείλας αὐτοῖς, λέγων, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε· Jesus sent these twelve out, and he gave them orders and said, “Do not go off into the way of the Gentiles, and do not go into any city of the Samaritans, ↳ demonym Canaanite, as in Gen 10:18, Zech 14:21, Matt 15:22 (with a different Greek spelling to that of this verse). Luke 6:15 translates Simon's title, Zealot.
This direct speech ends at Matt 10:42.
Matt 10:6 πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. but go rather to the lost sheep of the house of Israel.
Matt 10:7 Πορευόμενοι δὲ κηρύσσετε, λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. And as you go, preach, saying, ‘The kingdom of the heavens has drawn near.’
Matt 10:8 Ἀσθενοῦντας θεραπεύετε, λεπροὺς καθαρίζετε, {RP: - } [P1904 TR: νεκροὺς ἐγείρετε,] δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. Cure those who are ill, cleanse the {RP: lepers;} [P1904 TR: lepers, raise the dead;] cast out demons. You have received without charge; give without charge. νεκροὺς ἐγείρετε, raise the dead: absent in RP F1853=18/19 F1859=6/7 vs. present in P1904 TR F1853=1/19 (Scrivener's d) F1859=1/7. AV differs textually.
Matt 10:9 Μὴ κτήσησθε χρυσόν, μηδὲ ἄργυρον, μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, Do not get gold or silver or bronze for your belts,
Matt 10:10 μὴ πήραν εἰς ὁδόν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα, μηδὲ {RP S1894: ῥάβδους} [P1904 S1550 E1624: ῥάβδον]· ἄξιος {RP TR: γὰρ} [P1904: γάρ ἐστιν] ὁ ἐργάτης τῆς τροφῆς αὐτοῦ {RP TR: ἐστιν} [P1904: - ]. nor a wallet for the way, nor two tunics, nor shoes, nor {RP S1894: staffs} [P1904 S1550 E1624: a staff], for the workman is worthy of his livelihood. ῥάβδους, staffs, RP S1894 F1853=16/19 F1859=3/6 vs. ῥάβδον, staff, P1904 S1550 E1624 F1853=3/19 (Scrivener's sxy) F1859=3/6.
ἐστιν, is, at end of sentence, RP TR F1853=18/19 F1859=4/6 vs. ἐστιν, is, before ὁ ἐργάτης, P1904 F1853=1/19 (Scrivener's y) F1859=1/6 vs. word absent, F1853=0/19 F1859=1/6.
livelihood ← nourishment.
Matt 10:11 Εἰς ἣν δ' ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε, ἕως ἂν ἐξέλθητε. And in whatever city or village you enter, make careful inquiries as to who is worthy in it, and stay there until you leave.
Matt 10:12 Εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν, ἀσπάσασθε αὐτήν {RP TR: - } [P1904: λέγοντες· εἰρήνη τῷ οἴκῳ τούτῳ]. And when you go into the house, greet those of it {RP TR: - } [P1904: and say, ‘Peace be to this house’], λέγοντες· εἰρήνη τῷ οἴκῳ τούτῳ, saying, “Peace to this house”: absent in RP TR F1853=13/19 F1859=5/7 vs. present in P1904 F1853=6/19 F1859=2/7.
Matt 10:13 Καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθέτω ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω. and if the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you.
Matt 10:14 Καὶ ὃς ἐὰν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι {RP TR: - } [P1904: ἔξω] τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης, ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. And as for whoever does not receive you or hear your words – come {RP TR: out} [P1904: outside of] of that house or city, and shake the dust off your feet. ἔξω, outside of: absent in RP TR F1853=18/19 F1859=5/6 vs. present in P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
Matt 10:15 Ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ {RP TR: Γομόρρων} [P1904: Γομόρρας] ἐν ἡμέρᾳ κρίσεως, ἢ τῇ πόλει ἐκείνῃ. Truly, I say to you, it will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city. Γομόρρων, Gomorrah (as a plural noun, like Athens), RP TR F1853=15/19 F1859=4/6 vs. Γομόρρας, Gomorrah (as a singular noun), P1904 F1853=4/19 (Scrivener's agpy) F1859=1/6 vs. Γομόρας, Gomorah (as a singular noun), F1853=0/19 F1859=1/6.
Matt 10:16 Ἰδού, ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὡς αἱ περιστεραί. You see, I am sending you as sheep in the midst of wolves, so be prudent like serpents and guileless like doves. you see ← behold.
guileless ← unmixed.
Matt 10:17 Προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· But beware of men, for they will deliver you up to the Sanhedrin councils, and they will scourge you in their synagogues,
Matt 10:18 καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ, εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. and you will be led to rulers and kings on account of me as a witness to them and the Gentiles.
Matt 10:19 Ὅταν δὲ {RP TR: παραδιδῶσιν} [P1904: παραδώσουσιν] ὑμᾶς, μὴ μεριμνήσητε πῶς ἢ τί {RP TR: λαλήσητε} [P1904: λαλήσετε]· δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσετε· But when they deliver you up, do not be anxious about how or what you {RP TR: are to} [P1904: will] say, because what you will say will be given to you in that hour, παραδιδῶσιν, they deliver up (classical aorist subjunctive), RP TR F1853=17/19 F1859=4/7 vs. παραδώσουσιν, they will deliver up (non-classical future), P1904 F1853=1/19 (Scrivener's s) F1859=1/7 vs. other readings, F1853=1/19 (Scrivener's c) F1859=2/7.
λαλήσητε, you should say (deliberative), RP TR F1853=7/21 F1859=5/6 vs. λαλήσετε, you will say, P1904 F1853=12/21 F1859=1/6. A weak disparity with RP, R=13:14 vs. another reading, F1853=2/21 (Scrivener's cxonce) F1859=0/6.
Matt 10:20 οὐ γὰρ ὑμεῖς ἐστὲ οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. for it is not you who speak, but the spirit of your father speaking in you.
Matt 10:21 Παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ πατὴρ τέκνον· καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς, καὶ θανατώσουσιν αὐτούς. Furthermore, brother will deliver up brother to death, and father a child, and children will rise up against parents and will have them put to death, have them put to death ← put them to death. Compare Matt 2:16.
Matt 10:22 Καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. and you will be hated by everyone on account of my name, but it is he who endures to the end who will be saved. who ← this (one).
Matt 10:23 Ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἄλλην· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραήλ, ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου. And when they persecute you in this city, flee to another. For truly, I say to you, you will certainly not have completed going round the cities of Israel until the son of man comes.
Matt 10:24 Οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. A pupil is not above the teacher, nor is a slave above his master. pupil: or disciple.
master: or lord.
Matt 10:25 Ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ {RP TR: ὁ δοῦλος} [P1904: τῷ δούλῳ] ὡς ὁ κύριος αὐτοῦ. Εἰ τὸν οἰκοδεσπότην {RP P1904 S1550 E1624: Βεελζεβοὺλ} [S1894: Βεελζεβοὺβ] ἐκάλεσαν, πόσῳ μᾶλλον τοὺς {RP: οἰκειακοὺς} [P1904 TR: οἰκιακοὺς] αὐτοῦ; It is sufficient for the pupil that he becomes like his teacher, and {RP TR: the servant} [P1904: for the servant to be] as his master. If they called the master of the house {RP P1904 S1550 E1624: Beelzebul} [S1894: Beelzebub], how much more the members of his household! ὁ δοῦλος, the servant, RP TR F1853=18/19 F1859=5/6 vs. τῷ δούλῳ, for the servant, P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
Βεελζεβοὺλ, Beelzeboul, RP P1904 S1550 E1624 F1853=19/19 F1859=6/6 vs. Βεελζεβοὺβ, Beelzeboub, S1894 F1853=0/19 F1859=0/6.
ἐκάλεσαν, called, RP P1904 TR F1853=7/19 F1859=3/6 vs. ἐπεκάλεσαν, surnamed; nicknamed, F1853=5/19 F1859=3/6 vs. ἀπεκάλεσαν, called (disparagingly), F1853=7/19 F1859=0/6.
οἰκειακοὺς, members of the household (1), RP F1853=12/20 F1859=4/6 vs. οἰκιακοὺς, members of the household (2), P1904 TR F1853=8/20 F1859=2/6.
We punctuate as an exclamation; RP P1904 TBS-TR as a question.
pupil ... master (first occurrence in verse): see previous verse.
Beelzebul ← Beelzeboul, Greek being ↴
Matt 10:26 Μὴ οὖν φοβηθῆτε αὐτούς· οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται· καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. So do not fear them. For nothing is hidden which will not be revealed, or secret which will not become known. ↳ averse to a noun ending in b, but the Hebrew is ‫בַּעַל זְבוּב‬, Baal zebub, lord of the fly, from which the usual English Beelzebub, although we maintain the distinction Beelzebul / Beelzebub according to the Greek.
Matt 10:27 Ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί· καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. What I tell you in darkness, speak in daylight, and what you hear in your ear, proclaim from the rooftops, from ← on.
Matt 10:28 Καὶ μὴ {RP: φοβεῖσθε} [P1904 TR: φοβηθῆτε] ἀπὸ τῶν {RP: ἀποκτενόντων} [P1904: ἀποκτεννόντων] [TR: ἀποκτεινόντων] τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ {RP-text: τὴν ψυχὴν καὶ τὸ σῶμα} [RP-marg P1904 TR: ψυχὴν καὶ σῶμα] ἀπολέσαι ἐν γεέννῃ. and do not fear those who kill the body, but who cannot kill the soul, but fear rather him who can destroy both {RP: the soul and the body} [P1904 TR: soul and body] in Gehenna. φοβεῖσθε, fear (present middle / passive), RP F1853=14/19 F1859=3/7 vs. φοβηθῆτε, fear (aorist passive), P1904 TR F1853=3/19 (Scrivener's uxy, u being very doubtful) F1859=3/7 vs. another reading, F1853=2/19 (Scrivener's qr) F1859=1/7. No difference in our English.
ἀποκτενόντων, RP F1853=14/19 F1859=4/6 vs. ἀποκτεννόντων, P1904 F1853=3/19 (Scrivener's fhs) F1859=1/6 vs. ἀποκτεινόντων, TR F1853=2/19 (Scrivener's ux, u being very doubtful) F1859=1/6. All are present participles, those who kill.
τὴν ψυχὴν καὶ τὸ σῶμα, the soul and the body, RP-text F1853=8/19 F1859=3/6 vs. ψυχὴν καὶ σῶμα, soul and body, RP-marg P1904 TR F1853=10/19 F1859=2/6 vs. other readings, F1853=1/19 (Scrivener's h) F1859=1/6. A disparity with RP-text, R=11:14.
Gehenna: see Matt 5:22.
Matt 10:29 Οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; Καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν· Are not two sparrows sold for an assarion? Yet not one of them will fall to the ground without your father's control. assarion: a bronze or copper coin; 1/16 denary.
Matt 10:30 ὑμῶν δὲ καὶ αἱ τρίχες τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. But even all the hairs of your head are numbered. are numbered ← have been numbered.
Matt 10:31 Μὴ οὖν φοβηθῆτε· πολλῶν στρουθίων διαφέρετε ὑμεῖς. So do not fear. You are worth more than many sparrows.
Matt 10:32 Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. So as for everyone who confesses me before men, I for my part will confess him before my father in the heavens. for my part ← also.
Matt 10:33 Ὅστις δ' ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι αὐτὸν κἀγὼ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. But as for whoever denies me before men, I in turn will deny him before my father in the heavens. in turn ← also.
Matt 10:34 Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. Do not think I have come to bring peace on earth. I have not come to bring peace, but the sword. bring (2x) ← cast.
Matt 10:35 Ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ, καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς, καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς· For I have come to set a man apart against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law, Mic 7:6.
Matt 10:36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ {RP: οἰκειακοὶ} [P1904 TR: οἰκιακοὶ] αὐτοῦ. and the enemies of the man will be those of his household. οἰκειακοὶ, those of the household (1), RP F1853=13/19 F1859=4/6 vs. οἰκιακοὶ, those of the household (2), P1904 TR F1853=6/19 F1859=2/6.
Mic 7:6.
Matt 10:37 Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμέ, οὐκ ἔστιν μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμέ, οὐκ ἔστιν μου ἄξιος· He who loves his father or mother more than me is not worthy of me, and he who loves his son or daughter more than me is not worthy of me,
Matt 10:38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος. and he who does not take his cross and follow me is not worthy of me. follow ← follow behind / after.
Matt 10:39 Ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν· καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. He who finds his life shall lose it, and he who loses his life for my sake will find it. life (2x) ← soul.
Matt 10:40 Ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται· καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. He who receives you receives me, and he who receives me receives him who sent me.
Matt 10:41 Ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου λήψεται· καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν δικαίου λήψεται. He who receives a prophet on the grounds of his being a prophet will receive the reward of a prophet, and he who receives a righteous man on the grounds of his being righteous will receive the reward of a righteous man. on the grounds of (2x) ← to name of.
Matt 10:42 Καὶ ὃς ἐὰν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. And whoever gives just a cup of cool water to drink to one of these little ones on the grounds of him being a disciple – truly, I say to you – he certainly will not lose his reward.” on the grounds of ← to name of.
him: refers to the little one, who is also a disciple.
The direct speech which ends here started at Matt 10:5.
Matt 11:1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν. And it came to pass when Jesus had finished giving instructions to his twelve disciples, that he moved on from there in order to teach and preach in their cities.
Matt 11:2 Ὁ δὲ Ἰωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ χριστοῦ, πέμψας δύο τῶν μαθητῶν αὐτοῦ, But when John had heard in prison about the works of Christ, he sent two of his disciples
Matt 11:3 εἶπεν αὐτῷ, Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν; to say to him, “Are you the one who is coming, or are we to expect another?” to say ← he said.
Matt 11:4 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ ἀκούετε καὶ βλέπετε· And Jesus answered and said to them, “Go and report to John what you hear and see. go: imperatival use of the participle.
Matt 11:5 τυφλοὶ ἀναβλέπουσιν, καὶ χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται, καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, καὶ πτωχοὶ εὐαγγελίζονται· The blind see again and the lame walk, lepers are cleansed and the deaf hear, the dead are raised and the poor have the gospel preached to them, Allusions to Isa 35:5, Isa 35:6, Isa 61:1.
Matt 11:6 καὶ μακάριός ἐστιν, ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. and blessed is he who does not stumble because of me.” who does not stumble ← whoever is not caused to stumble, or: does not take offence.
Matt 11:7 Τούτων δὲ πορευομένων, ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ Ἰωάννου, Τί ἐξήλθετε εἰς τὴν ἔρημον θεάσασθαι; Κάλαμον ὑπὸ ἀνέμου σαλευόμενον; Then as these went, Jesus began to speak to the crowds concerning John and said, “What did you go out into the desert to see? A wind-swept reed? swept ← shaken.
Matt 11:8 Ἀλλὰ τί ἐξήλθετε ἰδεῖν; Ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; Ἰδού, οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν {RP-text: βασιλείων} [RP-marg P1904 TR: βασιλέων] εἰσίν. If not, what then did you go out to see? A man clothed in luxurious garments? Look, those who wear luxurious garments are in {RP-text: royal} [RP-marg P1904 TR: kings'] houses. βασιλείων, royal, RP-text F1853=13/20 F1859=5/6 vs. βασιλέων, of kings, RP-marg P1904 TR F1853=7/20 F1859=1/6.
if not ← but.
{RP-text: royal ← of royal (people).}
Matt 11:9 Ἀλλὰ τί ἐξήλθετε ἰδεῖν; Προφήτην; Ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου· If not, what did you go out to see? A prophet? Yes, I tell you, and one greater than a prophet. if not ← but.
Matt 11:10 οὗτος γάρ ἐστιν περὶ οὗ γέγραπται, Ἰδού, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. For this man is he of whom it stands written:

‘See how I am sending my messenger in front of you,

Who will prepare your way ahead of you.’

 Mal 3:1.
see how ← behold.
Matt 11:11 Ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων Ἰωάννου τοῦ βαπτιστοῦ. Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Truly, I say to you, there has not arisen among those born of women anyone greater than John the Baptist. But he who is least in the kingdom of the heavens is greater than he. least ← lesser, Greek comparative for superlative.
Matt 11:12 Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. However, from the days of John the Baptist up to now the kingdom of the heavens has been suffering violence, and violent men are seizing it.
Matt 11:13 Πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάννου προεφήτευσαν· For all the prophets and the law up to John have prophesied,
Matt 11:14 καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι. and if you are willing to accept it, he is Elijah who is to come. Elijah ← Elias.
Matt 11:15 Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. He who has ears to hear, let him hear.
Matt 11:16 Τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; Ὁμοία ἐστὶν {RP P1904: παιδίοις} [TR: παιδαρίοις] {RP-text TR: ἐν ἀγοραῖς καθημένοις} [RP-marg: ἐν ἀγορᾷ καθημένοις] [P1904: καθημένοις ἐν ἀγοραῖς], {RP TR: καὶ προσφωνοῦσιν} [P1904: ἃ προσφωνοῦντα] τοῖς {RP-text P1904 TR: ἑταίροις} [RP-marg: ἑτέροις] αὐτῶν, But to what shall I liken this generation? It is like {RP P1904: children} [TR: little children] {RP-text P1904 TR: sitting in the market places} [RP-marg: sitting in the market place] {RP TR: and calling} [P1904: who, calling] to {RP-text P1904 TR: their companions} [RP-marg: the others of their company], παιδίοις, children, RP P1904 F1853=16/19 F1859=5/6 vs. παιδαρίοις, little children, TR F1853=3/19 (Scrivener's uxy, u being very doubtful) F1859=1/6.
ἐν ἀγοραῖς καθημένοις, in market places + sitting, RP-text TR F1853=15/19 F1859=5/6 vs. ἐν ἀγορᾷ καθημένοις, in market place + sitting, RP-marg F1853=3/19 (Scrivener's als) F1859=0/6 vs. καθημένοις ἐν ἀγοραῖς, sitting + in market places, P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
καὶ προσφωνοῦσιν, and calling, RP TR F1853=19/19 F1859=6/6 vs. ἃ προσφωνοῦντα, who calling, P1904 F1853=0/19 F1859=0/6.
ἑταίροις, companions, RP-text P1904 TR F1853=12/21 F1859=2/7 vs. ἑτέροις, others, RP-marg F1853=9/21 F1859=5/7.
Matt 11:17 {RP TR: καὶ} [P1904: - ] λέγουσιν, Ηὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν ὑμῖν, καὶ οὐκ ἐκόψασθε. {RP TR: and} [P1904: - ] saying,

‘We have played the flute to you,

But you did not dance;

We have lamented to you,

But you did not mourn.’

 καὶ, and: present in RP TR F1853=19/19 F1859=6/6 vs. absent in P1904 F1853=0/19 F1859=0/6.
Matt 11:18 Ἦλθεν γὰρ Ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν, Δαιμόνιον ἔχει. For John came neither eating nor drinking, and they say, ‘He is possessed by a demon.’ is possessed by ← has.
Matt 11:19 Ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν, Ἰδού, ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς. The son of man came eating and drinking, and they say, ‘Look, a glutton and a wine-drinker, a friend of tax collectors and sinners.’ But wisdom is vindicated by its children.” but: adversative use of καί.
The direct speech which ends here started at Matt 10:42.
Matt 11:20 Τότε ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν. Then he began to reproach the cities in which the majority of his mighty deeds took place, because they did not repent.
Matt 11:21 Οὐαί σοι, Χοραζίν, οὐαί σοι, {RP-text P1904 S1894: Βηθσαϊδά} [RP-marg S1550 E1624: Βηθσαϊδάν], ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι {RP TR: ἐγένοντο} [P1904: ἐγενήθησαν] αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ {RP TR: - } [P1904: καθήμεναι] μετενόησαν. “Woe to you, Chorazin, woe to you, Bethsaida, for if the mighty works which took place in you had taken place in Tyre and Sidon, they would have repented long ago {RP TR: - } [P1904: sitting] in sackcloth and ashes. Βηθσαϊδά, Bethsaida, RP-text P1904 S1894 F1853=11/20 F1859=4/6 vs. Βηθσαϊδάν, Bethsaidan, RP-marg S1550 E1624 F1853=8/20 F1859=1/6 vs. other spellings, F1853=1/20 (Scrivener's k) F1859=1/6.
ἐγένοντο, took place (aorist middle), RP TR F1853=19/19 F1859=6/6 vs. ἐγενήθησαν, took place (aorist passive), P1904 F1853=0/19 F1859=0/6.
καθήμεναι, sitting: absent in RP TR F1853=15/19 F1859=5/6 vs. present in P1904 F1853=4/19 (Scrivener's hlqr) F1859=1/6.
Direct speech ends at Matt 11:30.
Matt 11:22 Πλὴν λέγω ὑμῖν, Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως, ἢ ὑμῖν. However, I say to you, it will be more bearable for Tyre and Sidon than for you in the day of judgment.
Matt 11:23 Καὶ σύ, Καπερναούμ, ἡ ἕως τοῦ οὐρανοῦ {RP-text P1904 TR: ὑψωθεῖσα} [RP-marg: ὑψωθῇς], ἕως ᾍδου καταβιβασθήσῃ· ὅτι εἰ ἐν Σοδόμοις {RP TR: ἐγένοντο} [P1904: ἐγενήθησαν] αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμειναν ἂν μέχρι τῆς σήμερον. And you, Capernaum, you which have been exalted up to heaven, you will be brought down to Hades, for if the mighty deeds which took place in you had taken place in Sodom, it would have remained intact up to this day. ὑψωθεῖσα, having been exalted, RP-text P1904 TR F1853=12/21 F1859=5/7 vs. ὑψωθῇς, you may be exalted, RP-marg F1853=9/21 F1859=1/7 vs. another reading, F1853=0/21, F1859=1/7.
ἐγένοντο, took place (aorist middle), RP TR F1853=19/19 F1859=6/6 vs. ἐγενήθησαν, took place (aorist passive), P1904 F1853=0/19 F1859=0/6. No difference in our English.
Hades: the place of the dead.
Matt 11:24 Πλὴν λέγω ὑμῖν, ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως, ἢ σοί. However, I say to you that it will be more bearable on the day of judgment for the land of Sodom than for you.”
Matt 11:25 Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν, Ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. At that time Jesus reacted and said, “I give thanks to you, father, Lord of heaven and earth, that you have hidden these things from wise and intelligent men and have revealed them to infants. reacted ← answered, but no question was asked. Compare the Hebrew in 2 Ki 1:11.
Matt 11:26 Ναί, ὁ πατήρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. Indeed, father, because it was with good pleasure in your sight that it should be like this.
Matt 11:27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου· καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱόν, εἰ μὴ ὁ πατήρ· οὐδὲ τὸν πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ υἱός, καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. Everything has been handed over to me by my father. And no-one knows the son except the father, and neither does anyone know the father except the son and whoever the son wishes to reveal him to. knows: or acknowledges.
know: or acknowledge.
Matt 11:28 Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Come to me, all you who are toiling and are burdened, and I will give you rest.
Matt 11:29 Ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾷός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ· καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Take my yoke upon yourselves, and learn from me, for I am meek and lowly in heart, and you will find rest for your souls, souls: i.e. inner selves.
Matt 11:30 Ὁ γὰρ ζυγός μου χρηστός, καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. for my yoke is mild and my burden is light.” Direct speech started at Matt 11:21.
Matt 12:1 Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. At that time Jesus went through the cornfields on a Sabbath day, and his disciples were hungry, and they began to pluck ears of corn and eat them.
Matt 12:2 Οἱ δὲ Φαρισαῖοι ἰδόντες εἶπον αὐτῷ, Ἰδού, οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. But when the Pharisees saw it, they said to him, “Look, your disciples are doing something which it is not permitted to do on a Sabbath.”
Matt 12:3 Ὁ δὲ εἶπεν αὐτοῖς, Οὐκ ἀνέγνωτε τί ἐποίησεν {RP P1904: Δαυίδ} [TR: Δαβίδ], ὅτε ἐπείνασεν αὐτὸς καὶ οἱ μετ' αὐτοῦ· However, he said to them, “Have you not read what David did when he and those with him were hungry? David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 12:4 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν, οὐδὲ τοῖς μετ' αὐτοῦ, εἰ μὴ {RP TR: τοῖς ἱερεῦσιν μόνοις} [P1904: μόνοις τοῖς ἱερεῦσι]; – how he went into the house of God and ate the showbread loaves, which were not permitted for him or those with him to eat, except for the priests alone? τοῖς ἱερεῦσιν μόνοις, the priests + alone, RP TR F1853=19/19 F1859=6/6 vs. μόνοις τοῖς ἱερεῦσι, alone + the priests, P1904 F1853=0/19 F1859=0/6.
The reference is to 1 Sam 21:6MT (1 Sam 21:5AV).
Matt 12:5 Ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ, ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν, καὶ ἀναίτιοί εἰσιν; Or have you not read in the law that on the Sabbath days the priests in the temple profane the Sabbath, yet are guiltless?
Matt 12:6 Λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ {RP P1904: μεῖζόν ἐστιν} [TR: μείζων ἐστὶν] ὧδε. But I say to you that there is {RP P1904: something greater} [TR: someone greater] than the temple here. μεῖζόν, something greater, RP P1904 F1853=13/20 F1859=3/6 vs. μείζων, someone greater, TR F1853=7/20 F1859=3/6. AV differs textually.
Matt 12:7 Εἰ δὲ ἐγνώκειτε τί ἐστιν, Ἔλεον θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. And if you had known what ‘I desire mercy and not sacrifice’ means, you would not have condemned the innocent, Hos 6:6.
means ← is.
Matt 12:8 Κύριος γάρ ἐστιν {RP: τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου} [P1904: ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου] [TR: καὶ τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου]. for the son of man is Lord of the Sabbath {RP: - } [P1904 TR: too].” τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου, of the Sabbath + the son of man (is Lord), RP F1853=15/19 F1859=3/6 vs. ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου, the son of man (is Lord) + also of the Sabbath, P1904 F1853=1/19 (Scrivener's h) F1859=2/6 vs. καὶ τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου, also of the Sabbath + the son of man (is Lord), TR F1853=3/19 (Scrivener's uxy, u being very doubtful) F1859=1/6.
Matt 12:9 Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν. Then moving on from there, he came to their synagogue, moving on ← having moved on. See Matt 23:20.
Matt 12:10 Καὶ ἰδού, ἄνθρωπος ἦν {RP TR: - } [P1904: ἐκεῖ] τὴν χεῖρα ἔχων ξηράν· καὶ ἐπηρώτησαν αὐτόν, λέγοντες, Εἰ ἔξεστιν τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. and it so happened that there was a man {RP TR: - } [P1904: there] with a withered hand, and they questioned him and asked, “Is it permitted to heal on a Sabbath?” in order to accuse him. ἐκεῖ, there: absent in RP TR F1853=13/19 F1859=4/6 vs. present in P1904 F1853=6/19 F1859=2/6.
it so happened that ← behold.
with ← having.
asked ← saying.
Matt 12:11 Ὁ δὲ εἶπεν αὐτοῖς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος, ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; But he said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, he will not get hold of it and lift it out? is ← will be.
among ← out of.
has ← will have.
a sheep ← one sheep.
it ← this.
Matt 12:12 Πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. Ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. Well then, how much more a man is worth than a sheep! So it is permitted to do good on Sabbaths.”
Matt 12:13 Τότε λέγει τῷ ἀνθρώπῳ, {RP TR: Ἔκτεινον τὴν χεῖρά σου} [P1904: Ἔκτεινόν σου τὴν χεῖρα]. Καὶ ἐξέτεινεν, καὶ ἀποκατεστάθη ὑγιὴς ὡς ἡ ἄλλη. Then he said to the man, “Stretch out your hand .” So he stretched it out, and it was restored as sound as the other one. τὴν χεῖρά σου, the hand + of you, RP TR F1853=18/19 F1859=5/6 vs. σου τὴν χεῖρα, of you + the hand, P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
Matt 12:14 {RP TR: Οἱ δὲ} [P1904: Ἐξελθόντες δὲ οἱ] Φαρισαῖοι συμβούλιον ἔλαβον κατ' αὐτοῦ {RP TR: ἐξελθόντες} [P1904: - ], ὅπως αὐτὸν ἀπολέσωσιν. But the Pharisees went away and held a council against him, plotting how they might destroy him. οἱ δὲ Φαρισαῖοι ... αὐτοῦ ἐξελθόντες, But the Pharisees ... against him went away, RP TR F1853=18/19 F1859=6/6 vs. ἐξελθόντες δὲ οἱ Φαρισαῖοι ... αὐτοῦ, But the Pharisees went away ... against him, P1904 F1853=0/19 F1859=0/6 vs. another reading, F1853=1/19 (Scrivener's y) F1859=0/6.
away ← out.
Matt 12:15 Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν· καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας, However, Jesus, being aware of it, withdrew from there, and large crowds followed him, and he healed them all,
Matt 12:16 καὶ ἐπετίμησεν αὐτοῖς, ἵνα μὴ φανερὸν {RP TR: αὐτὸν ποιήσωσιν} [P1904: ποιήσωσιν αὐτόν]· and he charged them not to make him publicly known, αὐτὸν ποιήσωσιν, him + make, RP TR F1853=18/19 F1859=6/7 vs. ποιήσωσιν αὐτόν, make + him, P1904 F1853=1/19 (Scrivener's y) F1859=1/7.
charged ← rebuked.
make him publicly known ← make him manifest.
Matt 12:17 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου, λέγοντος, in order that that which was spoken through Isaiah the prophet might be fulfilled, where he says,
Matt 12:18 Ἰδού, ὁ παῖς μου ὃν ᾑρέτισα· ὁ ἀγαπητός μου εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ' αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ.

“Behold my servant, whom I have chosen,

My beloved, with whom my being is very pleased.

I will put my spirit on him,

And he will announce judgment to the Gentiles.

 Isa 41:8, Isa 42:1.
with ← in, into.
being ← soul.
Matt 12:19 Οὐκ ἐρίσει, οὐδὲ κραυγάσει· οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ.

He will not strive or shout,

Nor will anyone in the streets hear his voice.

 Isa 42:2.
Matt 12:20 Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει· ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν.

He will not break a buckled reed

Nor extinguish a smouldering wick

Until he brings judgment to a victory.

 Isa 42:3.
wick ← flax.
brings ← casts out, throws to an issue.
Matt 12:21 Καὶ {RP P1904: - } [TR: ἐν] τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.

And the Gentiles will set their hope in his name.”

 Isa 11:10.
ἐν, in (his name): absent (so plain dative) in RP P1904 F1853=18/19 F1859=6/6 vs. present (so with this preposition) in TR F1853=1/19 (Scrivener's u, so very doubtful) F1859=0/6. No difference in our English.
Matt 12:22 Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος, τυφλὸς καὶ κωφός· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν. Then a blind and mute man possessed by a demon was brought to him, and he healed him, so the blind and mute man could both speak and see,
Matt 12:23 Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον, Μήτι οὗτός ἐστιν {RP TR: - } [P1904: ὁ χριστὸς] ὁ υἱὸς {RP P1904: Δαυίδ} [TR: Δαβίδ]; and all the crowds were amazed and said, “Isn't this {RP TR: - } [P1904: the Christ,] the son of David?” ὁ χριστὸς, the Christ: absent in RP TR F1853=15/20 F1859=4/7 vs. present in P1904 F1853=5/20 F1859=3/7.
David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 12:24 Οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον, Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων. But when the Pharisees heard it, they said, “This man does not cast out demons except by Beelzebul, the ruler of the demons.”
Matt 12:25 Εἰδὼς δὲ ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς, Πᾶσα βασιλεία μερισθεῖσα καθ' {RP TR: ἑαυτῆς} [P1904: ἑαυτὴν] ἐρημοῦται· καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ' {RP TR: ἑαυτῆς} [P1904: ἑαυτὴν] οὐ σταθήσεται. But Jesus, knowing their thoughts, said to them, “Every kingdom which is divided against itself is reduced to desolation, and no city or household which is divided against itself will stand . First occurrence in verse: ἑαυτῆς, (against) itself, RP TR F1853=13/19 F1859=4/6 vs. ἑαυτὴν, (in relation to) itself, P1904 F1853=5/19 F1859=2/6 vs. another reading, F1853=1/19 (Scrivener's p) F1859=0/6.
Second occurrence in verse: ἑαυτῆς, (against) itself, RP TR F1853=13/19 F1859=4/6 vs. ἑαυτὴν, (in relation to) itself, P1904 F1853=6/19 F1859=2/6.
no city or household which is divided against itself will stand ← every city or household which is divided against itself will not stand.
Matt 12:26 Καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ' ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand?
Matt 12:27 Καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι {RP TR: ἐκβάλλουσιν} [P1904: ἐκβαλοῦσιν]; Διὰ τοῦτο αὐτοὶ {RP TR: ὑμῶν ἔσονται κριταί} [P1904: κριταὶ ἔσονται ὑμῶν]. And if I cast out the demons by Beelzebul, by whom {RP TR: do} [P1904: will] your people cast them out? On account of this, they themselves will be judges over you. ἐκβάλλουσιν, they cast out, RP TR F1853=13/19 F1859=5/6 vs. ἐκβαλοῦσιν, they will cast out, P1904 F1853=6/19 F1859=1/6.
ὑμῶν ἔσονται κριταί, of you + they will be + judges, RP TR F1853=18/19 F1859=5/6 vs. κριταὶ ἔσονται ὑμῶν, judges + they will be + of you, P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
people ← sons.
over ← of.
Matt 12:28 Εἰ δὲ {RP: ἐν πνεύματι θεοῦ ἐγὼ} [P1904 TR: ἐγὼ ἐν πνεύματι θεοῦ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. But if I cast the demons out by the spirit of God, then the kingdom of God has come upon you. ἐν πνεύματι θεοῦ ἐγὼ, in spirit of God + I, RP F1853=9/19 F1859=3/6 vs. ἐγὼ ἐν πνεύματι θεοῦ, I + in spirit of God, P1904 TR F1853=10/19 F1859=3/6. A disparity with RP, R=12:15.
has come: this is a good example of an aorist in Greek (ἔφθασεν) requiring a perfect-with-have in English (has come). See Matt 2:2.
Matt 12:29 Ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ {RP TR: διαρπάσαι} [P1904: ἁρπάσαι], ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; Καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. Or how can anyone go into a strong man's house and plunder his belongings, if he does not first bind the strong man, so that then he can plunder his house? διαρπάσαι, plunder (1), RP TR F1853=18/19 F1859=5/6 vs. ἁρπάσαι, plunder (2), P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
a strong ← the strong. See Gen 22:9.
so that: purposive use of καί; a Hebraism.
can ← will, a Hebraism.
Matt 12:30 Ὁ μὴ ὢν μετ' ἐμοῦ, κατ' ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ' ἐμοῦ, σκορπίζει. He who is not with me is against me, and he who does not gather with me scatters.
Matt 12:31 Διὰ τοῦτο λέγω ὑμῖν, Πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις· ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται τοῖς ἀνθρώποις. On account of this I say to you, every sin and blasphemy will be forgiven men, but blasphemy against the spirit will not be forgiven men. blasphemy against ← the blasphemy of.
This sentence could be more naturally translated ... men will have every sin and blasphemy forgiven them, but men will not have blasphemy against the spirit forgiven them.
Matt 12:32 Καὶ ὃς {RP P1904: ἐὰν} [TR: ἂν] εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ' ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν {RP P1904: τῷ νῦν} [TR: τούτῳ τῷ] αἰῶνι οὔτε ἐν τῷ μέλλοντι. And whoever speaks a word against the son of man will be forgiven, but whoever speaks against the holy spirit will not be forgiven, either in {RP P1904: the present} [TR: this] age or in the one to come. ἐὰν, (who)ever (1), RP P1904 F1853=15/19 F1859=5/7 vs. ἂν, (who)ever (2), TR F1853=4/19 (Scrivener's gosu, u being very doubtful) F1859=2/7.
τῷ νῦν, (in) the present (age), RP P1904 F1853=19/19 F1859=4/6 vs. τούτῳ τῷ, (in) this (age), TR F1853=0/19 F1859=1/6 vs. another reading, F1853=0/19 F1859=1/6.
Matt 12:33 Ἢ ποιήσατε τὸ δένδρον καλόν, καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρόν, καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. Either make the tree good, and its fruit good, or make the tree rotten, and its fruit rotten. For by the fruit the tree is known. make the tree good: i.e. impute me with being good.
Matt 12:34 Γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες; Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. You offspring of vipers, how can you speak good things when you are evil? For the mouth speaks from the overflow of the heart.
Matt 12:35 Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ {RP P1904: - } [TR: τῆς καρδίας] ἐκβάλλει {RP P1904: - } [TR: τὰ] ἀγαθά· καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά. A good man brings out {RP P1904: - } [TR: the] good things from his good treasure {RP P1904: - } [TR: of the heart], and an evil man brings out evil things from his evil treasure. τῆς καρδίας, of the heart: absent in RP P1904 F1853=19/19 F1859=6/7 vs. present in TR F1853=0/19 F1859=1/7, after θησαυροῦ (Scrivener's w** in margin). AV differs textually.
τὰ, the: absent in RP P1904 F1853=13/19 F1859=5/7 vs. present in TR F1853=6/19 F1859=2/7.
a good man ... an evil man ← the good man ... the evil man. See Gen 22:9.
Matt 12:36 Λέγω δὲ ὑμῖν, ὅτι πᾶν ῥῆμα ἀργόν, ὃ ἐὰν λαλήσωσιν οἱ ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως. But I say to you that for every idle word which men may speak, they will give an account of it on the day of judgment,
Matt 12:37 Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ. for by your words you will be justified, and by your words you will be condemned.”
Matt 12:38 Τότε ἀπεκρίθησάν τινες τῶν γραμματέων καὶ Φαρισαίων, λέγοντες, Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. Then some of the scribes and Pharisees answered and said, “Teacher, we wish to see a sign from you.”
Matt 12:39 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ· καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. But he answered and said to them, “An evil and adulterous generation seeks a sign, but no sign will be given to it except the sign of Jonah the prophet.
Matt 12:40 Ὥσπερ γὰρ {RP TR: ἦν} [P1904: ἐγένετο] Ἰωνᾶς {RP TR: - } [P1904: ὁ προφήτης] ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται {RP TR: - } [P1904: καὶ] ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. For as Jonah {RP TR: - } [P1904: the prophet] was in the stomach of the whale for three days and three nights, so {RP TR: - } [P1904: also] the son of man will be in the heart of the earth for three days and three nights. ἦν, was, RP TR F1853=17/19 F1859=6/6 vs. ἐγένετο, became, P1904 F1853=1/19 (Scrivener's y) F1859=0/6 vs. another reading, F1853=1/19 (Scrivener's c) F1859=0/6.
ὁ προφήτης, the prophet: absent in RP TR F1853=18/19 F1859=6/6 vs. present in P1904 F1853=1/19 (Scrivener's y) F1859=0/6.
καὶ, also: absent in RP TR F1853=13/20 F1859=4/6 vs. present in P1904 F1853=7/20 F1859=2/6.
Jonah 2:1MT (Jonah 1:17AV). Greek: Jonas.
whale: or sea-monster.
Matt 12:41 Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδού, πλεῖον Ἰωνᾶ ὧδε. The Ninevite men will rise in the judgment with this generation and will condemn it, because they repented at Jonah's preaching, and behold, something greater than Jonah is here. the judgment: we include the definite article, present in Greek, in English too, assuming this is a unique specific event, rather than just judgment, though this could be a general abstract noun. So also in the next verse.
greater ← more (neuter, so something).
Matt 12:42 Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν {RP P1904: Σολομῶνος} [TR: Σολομῶντος]· καὶ ἰδού, πλεῖον {RP P1904: Σολομῶνος} [TR: Σολομῶντος] ὧδε. The queen of the south will rise in the judgment with this generation and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. (2x): Σολομῶνος, Solomon (1), RP P1904 F1853=15/21 F1859=3/6 vs. Σολομῶντος, Solomon (2), TR F1853=3/21 (Scrivener's uxy, u being very doubtful) F1859=1/6 vs. other spellings or disparate, F1853=3/21 (Scrivener's b*c**c*) F1859=2/6. Compare Matt 1:6.
rise: or be raised up.
greater ← more (neuter, so something).
Matt 12:43 Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι' ἀνύδρων τόπων, ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. And whenever an unclean spirit comes out of a man, it passes through arid places seeking rest, but it does not find it. an unclean spirit ← the unclean spirit. See Gen 22:9.
but: adversative use of καί.
Matt 12:44 Τότε λέγει, {RP TR: Ἐπιστρέψω εἰς τὸν οἶκόν μου} [P1904: Εἰς τὸν οἶκόν μου ἐπιστρέψω] ὅθεν ἐξῆλθον· καὶ ἐλθὸν εὑρίσκει σχολάζοντα, {RP TR: - } [P1904: καὶ] σεσαρωμένον, καὶ κεκοσμημένον. Then it says, ‘I will go back to my house, from where I came out.’ And when it has gone back, it finds it unoccupied {RP TR: and} [P1904: and] swept clean and tidied up. ἐπιστρέψω εἰς τὸν οἶκόν μου, I will return + to my house, RP TR F1853=16/19 F1859=6/6 vs. εἰς τὸν οἶκόν μου ἐπιστρέψω, to my house + I will return, P1904 F1853=0/19 F1859=0/6 vs. another reading, F1853=3/19 (Scrivener's gqr) F1859=0/6.
καὶ, and: absent in RP TR F1853=17/19 F1859=5/6 vs. present in P1904 F1853=2/19 (Scrivener's ms) F1859=1/6.
Matt 12:45 Τότε πορεύεται καὶ παραλαμβάνει μεθ' ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. Οὕτως ἔσται καὶ τῇ γενεᾷ {RP TR: ταύτῃ τῇ πονηρᾷ} [P1904: τῇ πονηρᾷ ταύτη]. Then it goes out and takes seven other spirits more evil than itself with it, and when they have entered, they live there, and the last condition of that man becomes worse than the first. So it will be with this evil generation as well.” ταύτῃ τῇ πονηρᾷ, with this + evil, RP TR F1853=19/19 F1859=6/6 vs. τῇ πονηρᾷ ταύτῃ, with evil + this, P1904 F1853=0/19 F1859=0/6.
Matt 12:46 Ἔτι δὲ αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδού, ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω, ζητοῦντες {RP TR: αὐτῷ λαλῆσαι} [P1904: λαλῆσαι αὐτῷ]. And while he was still speaking to the crowds, it so happened that his mother and his brothers were standing outside, wanting to speak to him. αὐτῷ λαλῆσαι, to him + to speak, RP TR F1853=17/19 F1859=6/6 vs. λαλῆσαι αὐτῷ, to speak + to him, P1904 F1853=0/19 F1859=0/6 vs. other readings, F1853=2/19 (Scrivener's uy) F1859=0/6.
it so happened that ← behold.
wanting ← seeking.
Matt 12:47 Εἶπεν δέ τις αὐτῷ, Ἰδού, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου {RP TR: ἔξω ἑστήκασιν} [P1904: ἑστήκασιν ἔξω], ζητοῦντές {RP TR: σοι λαλῆσαι} [P1904: σε ἰδεῖν]. Then someone said to him, “Look, your mother and your brothers are standing outside, wanting {RP TR: to speak to you} [P1904: to see you].” ἔξω ἑστήκασιν, outside + they are standing, RP TR F1853=19/19 F1859=6/6 with some other variations vs. ἑστήκασιν ἔξω, they are standing + outside, P1904 F1853=0/19 F1859=0/6.
σοι λαλῆσαι, to speak to you, RP TR F1853=19/19 F1859=6/6 vs. σε ἰδεῖν, to see you, P1904 F1853=0/19 F1859=0/6.
wanting ← seeking.
Matt 12:48 Ὁ δὲ ἀποκριθεὶς εἶπεν τῷ {RP TR: εἰπόντι} [P1904: λέγοντι] αὐτῷ, Τίς ἐστιν ἡ μήτηρ μου; Καὶ τίνες εἰσὶν οἱ ἀδελφοί μου; But he answered and said to him who {RP TR: had spoken} [P1904: was speaking] to him, “Who is my mother and who are my brothers?” εἰπόντι, had spoken, RP TR F1853=19/19 F1859=6/6 vs. λέγοντι was speaking, P1904 F1853=0/19 F1859=0/6.
Matt 12:49 Καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ {RP TR: εἶπεν} [P1904: ἔφη], Ἰδού, ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. And stretching out his hand to his disciples, he said, “Behold my mother and my brothers. εἶπεν, he said, RP TR F1853=19/19 F1859=6/6 vs. ἔφη, he said (different verb), P1904 F1853=0/19 F1859=0/6.
stretching ← having stretched. See Matt 23:20.
Matt 12:50 Ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. For it is whoever does the will of my father in the heavens who is my brother and sister and mother.” who ← he himself.
Matt 13:1 Ἐν δὲ τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς {RP TR: ἀπὸ} [P1904: - ] τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν. And on that day, Jesus went out {RP TR: from} [P1904: of] the house and sat by the sea, ἀπὸ, from, out of: present in RP TR F1853=19/19 F1859=5/6 vs. absent in P1904 F1853=0/19 F1859=1/6.
Matt 13:2 Καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς {RP TR: τὸ} [P1904: - ] πλοῖον ἐμβάντα καθῆσθαι· καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. and large crowds gathered together around him, so he went on board a boat and sat down, while the whole crowd was standing on the shore. τὸ, the: present in RP TR F1853=16/19 F1859=6/6 vs. absent in P1904 F1853=3/19 (Scrivener's lmn) F1859=0/6. We nevertheless translate a boat.
large: see Matt 4:25.
around ← to.
so ← so that (result).
Matt 13:3 Καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς, λέγων, Ἰδού, ἐξῆλθεν ὁ σπείρων τοῦ {RP-text TR: σπείρειν} [RP-marg P1904: σπεῖραι]. And he told them many things in parables, and he said, “A sower once went out to sow, σπείρειν, to sow (present, imperfective aspect), RP-text TR F1853=12/20 F1859=3/6 vs. σπεῖραι, to sow (aorist, perfective aspect), RP-marg P1904 F1853=8/20 F1859=3/6.
a sower once ← behold the sower.
Matt 13:4 Καὶ ἐν τῷ σπείρειν αὐτόν, ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν· καὶ {RP TR: ἦλθεν τὰ πετεινὰ καὶ} [P1904: ἐλθόντα τὰ πετεινὰ] κατέφαγεν αὐτά. and as he was sowing, some seed fell beside the road, and the birds came and ate it up. ἦλθεν τὰ πετεινὰ καὶ, the birds came and (ate it up), RP TR F1853=18/19 F1859=5/6 vs. ἐλθόντα τὰ πετεινὰ, the birds having come (ate it up), P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
Matt 13:5 Ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη, ὅπου οὐκ εἶχεν γῆν πολλήν· καὶ εὐθέως ἐξανέτειλεν, διὰ τὸ μὴ ἔχειν βάθος γῆς· Other seed fell on stony ground, where it did not have much soil, and it quickly sprang up through not having depth of soil, quickly ← immediately.
Matt 13:6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν ῥίζαν, ἐξηράνθη. but when the sun rose, it was scorched, and because it did not have a root, it withered.
Matt 13:7 Ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἀπέπνιξαν αὐτά. And other seed fell in the thorn bushes, and the thorn plants came up and smothered it.
Matt 13:8 Ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλήν, καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα. But other seed fell on good ground, and it yielded produce: some a hundredfold return, some a sixtyfold, and some a thirtyfold. good ground ← the good ground. See Gen 22:9.
produce ← fruit.
Matt 13:9 Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. He who has ears to hear, let him hear.” ears: no pun intended, and none in Greek, where τὸ οὖς = ear (for hearing), ὁ στάχυς = ear (of corn).
Matt 13:10 Καὶ προσελθόντες οἱ μαθηταὶ εἶπον αὐτῷ, Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; Then the disciples came to him and said to him, “Why do you speak to them in parables?”
Matt 13:11 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. He answered and said to them, “To you it is granted to know the secrets of the kingdom of the heavens, but to them it is not granted. them ← those.
Matt 13:12 Ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτοῦ. For whoever has something, to him will be given more, and it will be in abundance, but whoever does not have anything, even that which he has will be taken from him. be in abundance ← be made to abound.
Matt 13:13 Διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, {RP TR: ὅτι βλέποντες οὐ βλέπουσιν, καὶ ἀκούοντες οὐκ ἀκούουσιν, οὐδὲ συνιοῦσιν} [P1904: ἵνα βλέποντες μὴ βλέπωσι καὶ ἀκούοντες μὴ ἀκούωσιν, μηδὲ συνῶσι] {RP TR: - } [P1904: μήποτε ἐπιστρέψωσι]. This is why I speak to them in parables, {RP TR: because} [P1904: so that] although seeing, they do not see, and although hearing, they do not hear, nor do they understand {RP TR: - } [P1904: lest they should repent]. ὅτι ... συνιοῦσιν, because ... understand, RP TR F1853=18/19 F1859=4/6 vs. ἵνα ... συνῶσι, so that ... understand, P1904 F1853=1/19 (Scrivener's y, but only as far as βλέπωσι) F1859=1/6 vs. another reading, F1853=0/19 F1859=1/6.
μήποτε ἐπιστρέψωσι, lest they should (at any time) repent: absent in RP TR F1853=19/19 F1859=5/6 vs. present in P1904 F1853=0/19 F1859=1/6.
this is why ← on account of this.
although (2x): concessive use of the participle.
repent ← return.
Matt 13:14 Καὶ {RP: ἀναπληροῦται} [P1904: τότε πληρωθήσεται] [TR: ἀναπληροῦται ἐπ'] αὐτοῖς ἡ προφητεία Ἠσαΐου, ἡ λέγουσα, Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε· καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. And {RP TR: - } [P1904: then] the prophecy of Isaiah {RP TR: is being} [P1904: will be] fulfilled in them, which says,

‘You will definitely hear

But certainly not understand,

And you will definitely see

But certainly not perceive,

 ἀναπληροῦται, is being fulfilled, RP F1853=14/20 F1859=5/6 vs. τότε πληρωθήσεται, then will be fulfilled, P1904 F1853=1/20 (Scrivener's y, but without τότε) F1859=0/6 vs. ἀναπληροῦται ἐπ', is being fulfilled in, TR F1853=3/20 (Scrivener's cux) F1859=1/6 vs. another reading, F1853=2/20 (Scrivener's s*y) F1859=0/6.
Isa 6:9.
Matt 13:15 Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσὶν ἀκούσωσιν, καὶ τῇ καρδίᾳ συνῶσιν, καὶ ἐπιστρέψωσιν, καὶ {RP-text P1904: ἰάσομαι} [RP-marg TR: ἰάσωμαι] αὐτούς.

For the heart of this people has become obtuse,

And with their ears they hear with difficulty,

And they have shut their eyes,

Lest they should see with their eyes,

And hear with their ears,

And understand with their heart,

And repent,

And I {RP-text P1904: would heal} [RP-marg TR: should heal] them.’

 ἰάσομαι, will heal, RP-text P1904 F1853=9/19 F1859=5/6 vs. ἰάσωμαι, should heal, RP-marg TR F1853=10/19 F1859=1/6.
Isa 6:10.
obtuse ← fat.
repent ← return.
{RP: and I would heal: or but I will heal; καί can be adversative, as in Matt 13:17. The verb is not in the subjunctive, so apparently not governed by lest.}
Matt 13:16 Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοί, ὅτι βλέπουσιν· καὶ τὰ ὦτα ὑμῶν, ὅτι {RP TR: ἀκούει} [P1904: ἀκούουσιν]. But blessed are your eyes, because they see, and your ears, because they hear. ἀκούει, they hear (classical form for neuter plural subject), RP TR F1853=17/19 F1859=3/6 vs. ἀκούουσι(ν), they hear (non-classical form), P1904 F1853=2/19 (Scrivener's cy) F1859=3/6.
Matt 13:17 Ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον· καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. For truly, I say to you that many prophets and righteous men longed to see what you see, but they did not see, and to hear what you hear, but they did not hear.
Matt 13:18 Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ {RP TR: σπείροντος} [P1904: σπείραντος]. So hear the meaning of the parable of the sower. σπείροντος, of him who sows, RP TR F1853=19/19 F1859=5/6 vs. σπείραντος, of him who sowed, P1904 F1853=0/19 F1859=1/6. No difference in our English.
Matt 13:19 Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρός, καὶ {RP TR: ἁρπάζει} [P1904: αἴρει] τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. When anyone hears the word of the kingdom but does not understand, the evil one comes and {RP TR: seizes} [P1904: takes away] what was sown in his heart. This is he who was sown by the wayside. ἁρπάζει, seizes, RP TR F1853=18/19 F1859=5/6 vs. αἴρει, takes away, P1904 F1853=1/19 (Scrivener's y, misspelled) F1859=1/6.
anyone ← everyone.
Matt 13:20 Ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ {RP TR: εὐθὺς} [P1904: εὐθέως] μετὰ χαρᾶς {RP TR: - } [P1904: δεχόμενος καὶ] λαμβάνων αὐτόν· But he who was sown on the stony ground is he who, hearing the word immediately {RP TR: - } [P1904: accepts it and] receives it with joy, εὐθὺς, immediately (1), RP TR F1853=19/19 F1859=5/6 vs. εὐθέως, immediately (2), P1904 F1853=0/19 F1859=1/6.
δεχόμενος καὶ, receives and: absent in RP TR F1853=19/19 F1859=5/6 vs. present in P1904 F1853=0/19 F1859=1/6.
is he who ← this is he.
Matt 13:21 οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ, ἀλλὰ πρόσκαιρός ἐστιν· γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, εὐθὺς σκανδαλίζεται. but he does not have root in himself, but is for a season, and when tribulation or persecution comes on account of the word, he quickly stumbles. quickly ← immediately.
Matt 13:22 Ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος τούτου καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται. And as for him who was sown in the thorn bushes, this is he who hears the word, but for whom the care of this age and the deceit of riches choke the word, and he becomes unfruitful. age: AV differs somewhat (world).
Matt 13:23 Ὁ δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιῶν· ὃς δὴ καρποφορεῖ, καὶ ποιεῖ ὁ μὲν ἑκατόν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα. But he who was sown on the good ground is the one who hears the word and understands it – one who indeed bears fruit – and one produces a hundredfold, while another sixtyfold, and another thirtyfold.” is the one who ← this is who.
Matt 13:24 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς, λέγων, Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ {RP S1550 E1624: σπείροντι} [P1904 S1894: σπείραντι] καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ· He put another parable to them and said, “The kingdom of the heavens is comparable to a man who {RP S1550 E1624: sows} [P1904 S1894: sowed] good seed in his field. σπείροντι, who sows, RP S1550 E1624 F1853=14/19 F1859=6/6 vs. σπείραντι, who sowed, P1904 S1894 F1853=5/19 F1859=0/6.
comparable to ← was compared with.
Matt 13:25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους, ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἔσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου, καὶ ἀπῆλθεν. But while the men were sleeping, his enemy came and sowed tares among the wheat and went away again, tares: probably what is known locally in our day as zewan [CB], i.e. darnel.
Matt 13:26 Ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. and when the grains sprouted and produced fruit, then the tares appeared as well. grains ← grass, fodder.
Matt 13:27 Προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ, Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; Πόθεν οὖν ἔχει {RP P1904: - } [TR: τὰ] ζιζάνια; Then when the servants of the master of the house went to him, they said to him, ‘Sir, did you not sow good seed in your field? From where then is it infested with {RP P1904: - } [TR: the] tares?’ τὰ, the (tares): absent in RP P1904 F1853=16/20 F1859=2/6 vs. present in TR F1853=4/20 (Scrivener's hkm*x) F1859=4/6.
is it infested with ← has it got.
Matt 13:28 Ὁ δὲ ἔφη αὐτοῖς, Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. Οἱ δὲ δοῦλοι εἶπον αὐτῷ, Θέλεις οὖν ἀπελθόντες {RP-text: συλλέξομεν} [RP-marg P1904 TR: συλλέξωμεν] αὐτά; So he said to them, ‘An enemy has done this.’ Then the servants said to him, ‘Do you want us then to go {RP-text: out, and we will} [RP-marg P1904 TR: out and] gather them up?’ συλλέξομεν, we will gather (indicative), RP-text F1853=11/20 F1859=5/6 vs. συλλέξωμεν, we should gather (subjunctive), RP-marg P1904 TR F1853=9/20 F1859=1/6.
enemy ← inimical man.
Matt 13:29 Ὁ δὲ ἔφη, Οὔ· μήποτε, συλλέγοντες τὰ ζιζάνια, ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον. But he said, ‘No, don't, in case when gathering the tares you uproot the wheat together with them.
Matt 13:30 Ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι τοῦ θερισμοῦ· καὶ ἐν {RP P1904: - } [TR: τῷ] καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς, Συλλέξατε πρῶτον τὰ ζιζάνια, καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου. Leave both to grow up together until the harvest, and at {RP P1904: the} [TR: the] time of the harvest I will say to the reapers, «Gather first the tares and bind them in bundles to burn them up, but gather the wheat into my storehouse.» ’ ” τῷ, the (time): absent in RP P1904 F1853=17/19 F1859=3/6 vs. present in TR F1853=2/19 (Scrivener's ux, u being very doubtful) F1859=3/6.
Matt 13:31 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς, λέγων, Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ· He put another parable to them and said, “The kingdom of the heavens is like a grain of mustard seed, which a man took and sowed in his field,
Matt 13:32 ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων· ὅταν δὲ αὐξηθῇ, μεῖζον {RP TR: - } [P1904: πάντων] τῶν λαχάνων ἐστίν, καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ. which is the smallest of all seeds, but when it grows, it is bigger than {RP TR: - } [P1904: all] other vegetables, and it becomes a tree, so that the birds of the sky come and settle on its branches.” πάντων, all: absent in RP TR F1853=10/20 F1859=5/7 vs. present in P1904 F1853=10/20 F1859=2/7.
smallest ← smaller, Greek comparative for superlative.
Mustard seeds are about the same size as cabbage or carrot seeds, but were presumably the smallest of the seeds sown at the time (beans, cucumber, corn etc.).
Matt 13:33 Ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς, Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ {RP-text: ἔκρυψεν} [RP-marg P1904 TR: ἐνέκρυψεν] εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον. He told them another parable: “The kingdom of the heavens is like leaven, which a woman took and hid in three sack measures of flour, until it was all leavened.” ἔκρυψεν, hid, RP-text F1853=12/20 F1859=3/7 vs. ἐνέκρυψεν, in-hid, RP-marg P1904 TR F1853=8/20 F1859=4/7. Nearly a disparity with RP-text, R=15:14.
sack measures ← pecks. 1 peck = 2 imperial gallons or 9 litres.
Matt 13:34 Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς {RP TR: οὐκ} [P1904: οὐδὲν] ἐλάλει αὐτοῖς· Jesus spoke all these things in parables to the crowds, and he didn't {RP TR: speak} [P1904: say anything] to them without a parable, οὐκ, not, RP TR F1853=18/19 F1859=5/6 vs. οὐδὲν, nothing, P1904 F1853=1/19 (Scrivener's y) F1859=0/6 vs. word absent, F1853=0/19 F1859=1/6.
Matt 13:35 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, λέγοντος, Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμου. in order that that which was spoken through the prophet might be fulfilled, when he said,

“I will open my mouth in parables;

I will utter things hidden

Since the overthrow of the world.”

 Ps 78:2.
overthrow: AV differs. Classical (see καταβάλλω in [LS]) and especially Septuagintal use of the word supports overthrow, rather than AV's foundation, which is θεμέλιος / θεμέλιον. See our Translation Issues study, and [CB] Appendix 146. Christ undoes the works of the devil; see 1 John 3:8 and also Eph 2:2, John 12:31.
Matt 13:36 Τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν {RP TR: ὁ Ἰησοῦς} [P1904: αὐτοῦ]· καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, Φράσον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. Then {RP TR: Jesus} [P1904: he] left the crowds and went to {RP TR: the} [P1904: his] house. And his disciples came to him and said, “Explain the parable of the tares in the field to us.” ὁ Ἰησοῦς, Jesus: present in RP TR F1853=18/19 F1859=6/6 vs. absent in P1904 F1853=1/19 (Scrivener's y) F1859=0/6.
αὐτοῦ, his: absent in RP TR F1853=18/19 F1859=5/6 vs. present in P1904 F1853=1/19 (Scrivener's y) F1859=1/6.
left: or sent away, but that is usually ἀπολύω, as in Matt 14:15.
Matt 13:37 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου· So he answered and said to them, “The sower of the good seed is the son of man.
Matt 13:38 ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ· The field is the world; the good seed is what represents the sons of the kingdom, but the tares are the sons of the evil one. is what represents ← these are.
Matt 13:39 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια τοῦ αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. The enemy who sowed them is the devil, the harvest is the consummation of the age; the harvesters are the angels. the (2x): the definite article is omitted here in the Greek as the predicates precede the verb – compare John 1:1. In the next verse, where consummation is not the predicate, the article is present.
Matt 13:40 Ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ {RP P1904: καίεται} [TR: κατακαίεται], οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου. So just as the tares are gathered and {RP P1904: burned} [TR: burned up] in a fire, so it will be at the consummation of this age. καίεται, are burned, RP P1904 F1853=15/19 F1859=5/6 vs. κατακαίεται, are burned up, TR F1853=4/19 (Scrivener's cuxy, u being very doubtful) F1859=1/6.
Matt 13:41 Ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, The son of man will send his angels, and they will gather up out of his kingdom all causes of offence, and those who commit iniquity,
Matt 13:42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. and they will throw them into the fiery furnace. There, there will be weeping and gnashing of teeth. fiery furnace ← furnace of fire, a Hebraic genitive.
Matt 13:43 Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. Then the righteous will shine like the sun in the kingdom of their father. He who has ears to hear, let him hear. shine ← shine out.
Compare Dan 12:3.
Matt 13:44 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν· καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει, καὶ πάντα ὅσα ἔχει πωλεῖ, καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον. Again, the kingdom of the heavens is like a treasure hidden in a field, which a man found and hid, and for the joy of it went away and sold everything he had and bought that field. Greek: hid is in the past tense (aorist), but went, sold, and bought are in the vivid present.
Matt 13:45 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας· Again, the kingdom of the heavens is like a merchant seeking good quality pearls, merchant ← merchant man.
Matt 13:46 ὃς εὑρὼν ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν, καὶ ἠγόρασεν αὐτόν. who, finding one very expensive pearl, went away and sold everything he had and bought it. sold ← has sold. See Matt 2:2, though the aorist of this verb (but not of πωλέω) is wanting.
Matt 13:47 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν, καὶ ἐκ παντὸς γένους συναγαγούσῃ· Again, the kingdom of the heavens is like a dragnet which was cast in the sea and caught all sorts of species, all sorts of species ← out of every race.
Matt 13:48 ἥν, ὅτε ἐπληρώθη, ἀναβιβάσαντες {RP TR: - } [P1904: αὐτὴν] ἐπὶ τὸν αἰγιαλόν, καὶ καθίσαντες, συνέλεξαν τὰ καλὰ εἰς ἀγγεῖα, τὰ δὲ σαπρὰ ἔξω ἔβαλον. which, when it was full, they brought to land on the shore and sat down and gathered the good fish into containers, but they threw the rotten fish out. αὐτὴν, (which ... they brought) it: absent in RP TR F1853=18/19 F1859=6/6 vs. present in P1904 F1853=1/19 (Scrivener's s) F1859=0/6. The pleonastic αὐτὴν is a Hebraism.
Matt 13:49 Οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι, καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων, So will it be in the consummation of the age. The angels will go out and separate the evil ones from the midst of the righteous, age: see Matt 13:22.
Matt 13:50 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. and they will throw them into the fiery furnace. There, there will be weeping and gnashing of teeth.” fiery furnace ← furnace of fire, a Hebraic genitive.
Matt 13:51 Λέγει αὐτοῖς ὁ Ἰησοῦς, Συνήκατε ταῦτα πάντα; Λέγουσιν αὐτῷ, Ναί, κύριε. Jesus said to them, “Did you understand all these things?” And they said to him, “Yes, Lord.”
Matt 13:52 Ὁ δὲ εἶπεν αὐτοῖς, Διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς εἰς τὴν βασιλείαν τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά. But he said to them, “On account of this, every scribe who has been schooled in the kingdom of the heavens is like a master of a house who brings out of his storehouse new things and old.” brings out: classically, casts out, but, perhaps under Semitic influence (‫הוֹצִיא‬), also brings out.
Matt 13:53 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν· And it came to pass, when Jesus had finished these parables, that he moved on from there,
Matt 13:54 καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήττεσθαι αὐτοὺς καὶ λέγειν, Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; and he came to his native district, and he taught them in their synagogue, in consequence of which they were amazed and said, “Where does this man get this wisdom and these powers from? does this man get ← to this (man).
Matt 13:55 Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; Οὐχὶ ἡ μήτηρ αὐτοῦ λέγεται Μαριάμ, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσῆς καὶ Σίμων καὶ Ἰούδας; Isn't he the carpenter's son? Isn't his mother called Mary, and his brothers, James and Joses, Simon and Judas?
Matt 13:56 Καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσίν; Πόθεν οὖν τούτῳ ταῦτα πάντα; And are not his sisters all in our company? Where then does this man get all these things from?” in our company ← to us.
does this man get ← to this (man).
Matt 13:57 Καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. And they were offended at him. But Jesus said to them, “A prophet is not without honour except in his native district and in his house”,
Matt 13:58 Καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλάς, διὰ τὴν ἀπιστίαν αὐτῶν. and he did not perform many miracles there, because of their unbelief.
Matt 14:1 Ἐν ἐκείνῳ τῷ καιρῷ ἤκουσεν Ἡρῴδης ὁ τετράρχης τὴν ἀκοὴν Ἰησοῦ, At that time, Herod the tetrarch heard of Jesus's fame,
Matt 14:2 καὶ εἶπεν τοῖς παισὶν αὐτοῦ, Οὗτός ἐστιν Ἰωάννης ὁ βαπτιστής· αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ. and he said to his servants, “This is John the Baptist. He has risen from the dead, which is why there are powers at work in him.” risen: or has been raised.
which is why ← and on account of this.
there are powers at work ← the powers are at work.
Matt 14:3 Ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάννην ἔδησεν αὐτὸν καὶ ἔθετο ἐν φυλακῇ, διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ. For Herod had arrested John and bound him and put him in prison on account of Herodias the wife of Philip his brother, had arrested: i.e. had had arrested (causative).
put him: i.e. had had (him) put (causative).
Matt 14:4 Ἔλεγεν γὰρ αὐτῷ ὁ Ἰωάννης, Οὐκ ἔξεστίν σοι ἔχειν αὐτήν. because John had kept on saying to him, “It is not lawful for you to have her”, had kept on saying ← was saying, iterative imperfect, but not necessarily so – see Matt 5:2.
Matt 14:5 Καὶ θέλων αὐτὸν ἀποκτεῖναι, ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον. and although he wished to kill him, he feared the crowd, because they regarded him as a prophet. although: concessive use of the participle.
Matt 14:6 Γενεσίων δὲ ἀγομένων τοῦ Ἡρῴδου, ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρῳδιάδος ἐν τῷ μέσῳ, καὶ ἤρεσεν τῷ Ἡρῴδῃ· Then when Herod's birthday was celebrated, Herodias's daughter danced in their presence and pleased Herod, in their presence ← in the midst.
Matt 14:7 ὅθεν μεθ' ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. with the result that he promised with an oath to give her whatever she asked for. with the result that ← whence, from where.
Matt 14:8 Ἡ δέ, προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, Δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ. But she, being so induced by her mother, said, “Give me here the head of John the Baptist on a dish.”
Matt 14:9 Καὶ ἐλυπήθη ὁ βασιλεύς, διὰ δὲ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσεν δοθῆναι· At this the king was grieved, but on account of his oaths and those reclining with him, he ordered it to be given, at this: wider use of καί.
Matt 14:10 καὶ πέμψας ἀπεκεφάλισεν τὸν Ἰωάννην ἐν τῇ φυλακῇ. and he sent an executioner and had John beheaded in the prison. had John beheaded ← and he beheaded John. Compare Matt 2:16.
Matt 14:11 Καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι, καὶ ἐδόθη τῷ κορασίῳ· καὶ ἤνεγκεν τῇ μητρὶ αὐτῆς. So his head was brought on a dish, and it was given to the girl, and she brought it to her mother.
Matt 14:12 Καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἦραν τὸ σῶμα, καὶ ἔθαψαν αὐτό· καὶ ἐλθόντες ἀπήγγειλαν τῷ Ἰησοῦ. Then his disciples came and took away the body and buried it, and they came and reported it to Jesus.
Matt 14:13 {RP TR: Καὶ ἀκούσας} [P1904: Ἀκούσας δὲ] ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ' ἰδίαν· καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. But when Jesus heard it, he withdrew from there in a boat to a deserted place privately. Then when the crowds heard about it, they followed him on foot from the cities, καὶ ἀκούσας, and / but having heard, RP TR F1853=20/20 F1859=4/6 vs. ἀκούσας δὲ, but having heard, P1904 F1853=0/20 F1859=2/6. F1853 and F1859 are very significantly disparate, X2=7.2 PV=0.7%. No difference in our English.
Matt 14:14 Καὶ ἐξελθὼν ὁ Ἰησοῦς εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ' {RP P1904: αὐτοῖς} [TR: αὐτούς], καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν. and when Jesus went out, he saw a large crowd, and he felt compassion for them and cured their infirm. αὐτοῖς, (for) them (dative), RP P1904 F1853=14/20 F1859=6/6 vs. αὐτούς, (for) them (accusative), TR F1853=6/20 F1859=0/6.
Matt 14:15 Ὀψίας δὲ γενομένης, προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, Ἔρημός ἐστιν ὁ τόπος, καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα. When it was evening, his disciples came to him and said, “The place is desolate, and the hour has already passed. Dismiss the crowds, so that they can go back to their villages and buy food for themselves.”
Matt 14:16 Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν. But Jesus said to them, “They do not need to go away. You give them food to eat.”
Matt 14:17 Οἱ δὲ λέγουσιν αὐτῷ, Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. Then they said to him, “We haven't got anything here except five loaves and two fish.”
Matt 14:18 Ὁ δὲ εἶπεν, Φέρετέ μοι αὐτοὺς ὧδε. But he said, “Bring them here to me.”
Matt 14:19 Καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοὺς χόρτους, {RP P1904: - } [TR: καὶ] λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανόν, εὐλόγησεν, καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους, οἱ δὲ μαθηταὶ τοῖς ὄχλοις. Then he commanded the crowds to recline on the grass, and he took the five loaves and the two fish, and he looked up to heaven and offered a blessing, and he broke the bread and gave it to the disciples, while the disciples gave it to the crowds. καὶ, and (having taken): absent in RP P1904 F1853=16/20 F1859=6/7 vs. present in TR F1853=4/20 (Scrivener's csuy) F1859=1/7.
broke the bread and gave it ← having broken gave the loaves.
Matt 14:20 Καὶ ἔφαγον πάντες, καὶ ἐχορτάσθησαν· καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων, δώδεκα κοφίνους πλήρεις. And they all ate and were filled, and they gathered up the excess pieces – twelve basketsful.
Matt 14:21 Οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι, χωρὶς γυναικῶν καὶ παιδίων. Now those who ate were about five thousand men, excluding women and children.
Matt 14:22 Καὶ εὐθέως ἠνάγκασεν ὁ Ἰησοῦς τοὺς μαθητὰς {RP: - } [P1904 TR: αὐτοῦ] ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ ἀπολύσῃ τοὺς ὄχλους. Then straightaway Jesus made {RP: his} [P1904 TR: his] disciples go on board the boat and go on ahead of him to the other side, while he dismissed the crowds. αὐτοῦ, his: absent in RP F1853=11/22 F1859=4/7 vs. present in P1904 TR F1853=11/22 F1859=3/7. A weak disparity with RP, R=15:16.
while ← until.
Matt 14:23 Καὶ ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος κατ' ἰδίαν προσεύξασθαι· ὀψίας δὲ γενομένης, μόνος ἦν ἐκεῖ. Then when he had dismissed the crowds, he went up a mountain privately to pray. It was evening, and he was there alone. a mountain ← the mountain. See Gen 22:9.
Matt 14:24 Τὸ δὲ πλοῖον ἤδη μέσον τῆς θαλάσσης ἦν, βασανιζόμενον ὑπὸ τῶν κυμάτων· ἦν γὰρ ἐναντίος ὁ ἄνεμος. But the boat was already in the middle of the sea, being buffeted by waves, for the wind was against them.
Matt 14:25 Τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἀπῆλθεν πρὸς αὐτοὺς ὁ Ἰησοῦς, περιπατῶν ἐπὶ τῆς θαλάσσης. Now then, at the fourth watch of the night, Jesus came to them, walking on the sea, the fourth watch: 3:00 a.m. - 6:00 a.m.
came ← came away.
Matt 14:26 Καὶ ἰδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν θάλασσαν περιπατοῦντα ἐταράχθησαν, λέγοντες ὅτι Φάντασμά ἐστιν· καὶ ἀπὸ τοῦ φόβου ἔκραξαν. and when the disciples saw him walking on the sea, they were disturbed, saying, “It is a ghost”, and they shouted for fear.
Matt 14:27 Εὐθέως δὲ ἐλάλησεν αὐτοῖς ὁ Ἰησοῦς, λέγων, Θαρσεῖτε· ἐγώ εἰμι· μὴ φοβεῖσθε. But Jesus immediately spoke to them and said, “Be of good courage – it is me – do not be afraid.” it is me ← I am. See John 18:5-6. If the reader prefers, read it is I.
Matt 14:28 Ἀποκριθεὶς δὲ αὐτῷ ὁ Πέτρος εἶπεν, Κύριε, εἰ σὺ εἶ, κέλευσόν με πρός σε ἐλθεῖν ἐπὶ τὰ ὕδατα. Then Peter replied to him and said, “Lord, if it is you, command me to come to you on the waters.”
Matt 14:29 Ὁ δὲ εἶπεν, Ἐλθέ. Καὶ καταβὰς ἀπὸ τοῦ πλοίου ὁ Πέτρος περιεπάτησεν ἐπὶ τὰ ὕδατα, ἐλθεῖν πρὸς τὸν Ἰησοῦν. And he said, “Come.” So Peter went down from the boat and walked on the water to go to Jesus.
Matt 14:30 Βλέπων δὲ τὸν ἄνεμον ἰσχυρὸν ἐφοβήθη· καὶ ἀρξάμενος καταποντίζεσθαι ἔκραξεν, λέγων, Κύριε, σῶσόν με. But when he saw that the wind was strong, he was afraid, and as he was beginning to sink, he called out and said, “Lord, save me.”
Matt 14:31 Εὐθέως δὲ ὁ Ἰησοῦς ἐκτείνας τὴν χεῖρα ἐπελάβετο αὐτοῦ, καὶ λέγει αὐτῷ, Ὀλιγόπιστε, εἰς τί ἐδίστασας; Then Jesus immediately stretched out his hand and held on to him, and he said to him, “You of little faith, why did you doubt?”
Matt 14:32 Καὶ ἐμβάντων αὐτῶν εἰς τὸ πλοῖον, ἐκόπασεν ὁ ἄνεμος· Then when they had gone on board the boat, the wind abated,
Matt 14:33 οἱ δὲ ἐν τῷ πλοίῳ ἐλθόντες προσεκύνησαν αὐτῷ, λέγοντες, Ἀληθῶς θεοῦ υἱὸς εἶ. and those in the boat came and worshipped him and said, “Truly, you are the son of God.”
Matt 14:34 Καὶ διαπεράσαντες ἦλθον εἰς τὴν γῆν Γεννησαρέτ. Then when they had crossed over, they came to the district of Gennesaret,
Matt 14:35 Καὶ ἐπιγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου ἐκείνου ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην, καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας· and when the men of that place recognized him, they sent word out to the whole of that region, and they brought all those who were unwell to him,
Matt 14:36 καὶ παρεκάλουν αὐτόν, ἵνα {RP TR: - } [P1904: κἂν] μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι ἥψαντο διεσώθησαν. and they pleaded with him that {RP TR: they might only} [P1904: if only they might] touch the hem of his coat. And any who touched it recovered. κἂν, even if: absent in RP TR F1853=17/20 F1859=6/6 vs. present in P1904 F1853=3/20 (Scrivener's lmn) F1859=0/6.
Matt 15:1 Τότε προσέρχονται τῷ Ἰησοῦ οἱ ἀπὸ Ἱεροσολύμων γραμματεῖς καὶ Φαρισαῖοι, λέγοντες, Then the scribes and Pharisees from Jerusalem came to Jesus and said,
Matt 15:2 Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; Οὐ γὰρ νίπτονται τὰς χεῖρας αὐτῶν, ὅταν ἄρτον ἐσθίωσιν. “Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.”
Matt 15:3 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; But he replied saying to them, “Why do you for your part transgress the commandment of God by your tradition? for your part ← also.
Matt 15:4 Ὁ γὰρ θεὸς ἐνετείλατο, λέγων, Τίμα τὸν πατέρα {RP P1904: - } [TR: σου] καὶ τὴν μητέρα· καί, Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· For God gave commandment, saying, ‘Honour {RP P1904: your} [TR: your] father and your mother’, and, ‘He who speaks ill of his father or mother must certainly die.’ σοῦ, your (father): absent in RP P1904 F1853=14/20 F1859=4/6 vs. present in TR F1853=6/20 F1859=2/6.
Ex 20:12, Ex 21:17, Deut 5:16.
Matt 15:5 ὑμεῖς δὲ λέγετε, Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί, Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, καὶ οὐ μὴ τιμήσῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ· But you say, ‘Whoever says to his father or mother, «That by which you might have been benefitted from me is a dedicatory gift», is acting correctly’, ¶ and he does not honour his father or his mother at all. ¶ Verse division: in AV numbering, Matt 15:6 begins here.
by which ← by whatever.
Matt 15:6 καὶ ἠκυρώσατε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν· So you invalidate the commandment of God by your tradition.
Matt 15:7 ὑποκριταί, καλῶς προεφήτευσεν περὶ ὑμῶν Ἠσαΐας, λέγων, You hypocrites! Isaiah prophesied well concerning you, saying,
Matt 15:8 Ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσίν με τιμᾷ· ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ.

‘This people approaches me with their mouth,

And with their lips they honour me,

But their heart is far removed from me.

 Isa 29:13.
Matt 15:9 Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.

They worship me vainly,

Teaching as doctrines

The commandments of men.’ ”

 Isa 29:13.
Matt 15:10 Καὶ προσκαλεσάμενος τὸν ὄχλον, εἶπεν αὐτοῖς, Ἀκούετε καὶ συνίετε. Then he called the crowd and said to them, “Listen to this and understand:
Matt 15:11 Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον· ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν ἄνθρωπον. it is not that which goes into the mouth which defiles a man, but that which comes out of his mouth – that defiles a man.” that ← this.
Matt 15:12 Τότε προσελθόντες οἱ μαθηταὶ αὐτοῦ εἶπον αὐτῷ, Οἶδας ὅτι οἱ Φαρισαῖοι {RP TR: ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν} [P1904: ἐσκανδαλίσθησαν ἀκούσαντες τὸν λόγον]; Then his disciples came to him and said to him, “Do you know that the Pharisees take offence when they hear the word?” ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν, having heard the word + take offence, RP TR F1853=20/20 F1859=4/6 vs. ἐσκανδαλίσθησαν ἀκούσαντες τὸν λόγον, take offence + having heard the word, P1904 F1853=0/20 F1859=2/6. F1853 and F1859 are very significantly disparate, X2=7.2 PV=0.7%.
Matt 15:13 Ὁ δὲ ἀποκριθεὶς εἶπεν, Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται. But he answered and said, “Every plant which my heavenly father did not plant will be uprooted.
Matt 15:14 Ἄφετε αὐτούς· ὁδηγοί εἰσιν τυφλοὶ τυφλῶν· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. Leave them alone. They are blind guides of the blind. And if a blind man leads a blind man, both will fall in a pit.”
Matt 15:15 Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ, Φράσον ἡμῖν τὴν παραβολὴν ταύτην. Then Peter responded and said to him, “Explain this parable to us.”
Matt 15:16 Ὁ δὲ Ἰησοῦς εἶπεν, Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; And Jesus said, “Are you too still lacking in understanding?
Matt 15:17 Οὔπω νοεῖτε, ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; Do you not yet understand that everything that goes into the mouth proceeds into the stomach and is discharged into the latrine?
Matt 15:18 Τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. But the things which come out of the mouth come out of the heart, and those things defile a man.
Matt 15:19 Ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι· For out of the heart come evil reasonings, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
Matt 15:20 ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον· τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον. These are the things which defile a man. But eating with unwashed hands does not defile a man.”
Matt 15:21 Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. Then Jesus went out from there and withdrew to the districts of Tyre and Sidon,
Matt 15:22 Καὶ ἰδού, γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἐκραύγασεν αὐτῷ, λέγουσα, Ἐλέησόν με, κύριε, υἱὲ {RP P1904: Δαυίδ} [TR: Δαβίδ]· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. and it so happened that a Canaanite woman from those territories came out and cried aloud to him saying, “Have mercy on me, Lord, son of David. My daughter is severely possessed by a demon.” David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
it so happened that ← behold.
This section shows the dispensational position of Gentiles at the time. Contrast Eph 2:11-19.
Matt 15:23 Ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. Καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτων αὐτόν, λέγοντες, Ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν. But he did not answer her a word. And his disciples came and appealed to him and said, “Send her away, because she is shouting after us.” appealed to ← asked.
Matt 15:24 Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. But he answered and said, “I have not been sent except to the lost sheep of the house of Israel.” I have not been sent ← I was not sent, but see Matt 2:2 and Acts 28:28.
Matt 15:25 Ἡ δὲ ἐλθοῦσα {RP P1904: προσεκύνησεν} [TR: προσεκύνει] αὐτῷ λέγουσα, Κύριε, βοήθει μοι. But she came and worshipped him and said, “Lord, help me.” προσεκύνησεν, worshipped, RP P1904 F1853=16/20 F1859=6/6 vs. προσεκύνει, was worshipping, TR F1853=4/20 (Scrivener's eqru, u being very doubtful) F1859=0/6. No difference in our English.
Matt 15:26 Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις. But he answered and said, “It is not right to take the bread of the children and throw it to the dogs.” dogs ← little dogs, but the diminutive force need not be stressed [MZ] §485.
Matt 15:27 Ἡ δὲ εἶπεν, Ναί, κύριε· καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. But she said, “Indeed, Lord. But even the dogs eat from the crumbs which fall from the table of their masters.”
Matt 15:28 Τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ, Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. Καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. Then Jesus answered and said to her, “Madam, great is your faith. Let it be to you as you wish.” And her daughter was cured from that hour.
Matt 15:29 Καὶ μεταβὰς ἐκεῖθεν ὁ Ἰησοῦς ἦλθεν παρὰ τὴν θάλασσαν τῆς Γαλιλαίας· καὶ ἀναβὰς εἰς τὸ ὄρος ἐκάθητο ἐκεῖ. Then Jesus moved on from there and went beside the sea of Galilee, and he went up the mountain, and he sat there, the: perhaps a specific mountain. Compare Matt 14:23, where we think a specific mountain less likely.
Matt 15:30 Καὶ προσῆλθον αὐτῷ ὄχλοι πολλοί, ἔχοντες μεθ' ἑαυτῶν χωλούς, τυφλούς, κωφούς, κυλλούς, καὶ ἑτέρους πολλούς, καὶ ἔρριψαν αὐτοὺς παρὰ τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐθεράπευσεν αὐτούς· and large crowds came to him, bringing with them the lame, blind, mute, maimed and many others, and they laid them down at the feet of Jesus, and he cured them, bringing ← having.
mute: not deaf here in RP TR; see next verse (κωφός can mean either), but P1904 requires deaf because of its text in the next verse.
Matt 15:31 ὥστε τοὺς ὄχλους θαυμάσαι, βλέποντας κωφοὺς {RP TR: - } [P1904: ἀκούοντας, ἀλάλους] λαλοῦντας, κυλλοὺς ὑγιεῖς, χωλοὺς περιπατοῦντας, καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ. so that the crowds were amazed, seeing {RP TR: - } [P1904: the deaf hearing,] the mute speaking, the maimed restored, the lame walking and the blind seeing, and they glorified the God of Israel. ἀκούοντας, ἀλάλους, the deaf hearing: absent in RP TR F1853=20/20 F1859=4/6 vs. present in P1904 F1853=0/20 F1859=2/6. F1853 and F1859 are very significantly disparate, X2=7.2 PV=0.7%. Note how κωφοὺς is the mute or the deaf according to the reading taken.
An allusion to Isa 35:5, Isa 35:6.
restored ← healthy.
Matt 15:32 Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν, Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη {RP P1904: ἡμέραι} [TR: ἡμέρας] τρεῖς προσμένουσίν μοι, καὶ οὐκ ἔχουσιν τί φάγωσιν· καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ. Then Jesus called his disciples and said, “I feel compassion for the crowd, because it has been three days already that they have stayed with me and have not had anything to eat. And I do not want to dismiss them fasting, in case they faint on the way.” ἡμέραι, days (nominative), RP P1904 F1853=10/20 F1859=5/6 vs. ἡμέρας, days (accusative of time how long), TR F1853=10/20 F1859=1/6.
Matt 15:33 Καὶ λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, Πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι, ὥστε χορτάσαι ὄχλον τοσοῦτον; Then the disciples said to him, “Where can we get enough loaves to feed so large a crowd in such a desolate place?” can we get ← to us.
enough ← so many.
Matt 15:34 Καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, Πόσους ἄρτους ἔχετε; Οἱ δὲ εἶπον, Ἑπτά, καὶ ὀλίγα ἰχθύδια. At this Jesus said to them, “How many loaves have you got?” Then they said, “Seven, and a few small fish.” at this: wider use of καί.
Matt 15:35 Καὶ ἐκέλευσεν τοῖς ὄχλοις ἀναπεσεῖν ἐπὶ τὴν γῆν· Then he ordered the crowds to recline on the ground,
Matt 15:36 καὶ λαβὼν τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας, εὐχαριστήσας ἔκλασεν, καὶ ἔδωκεν τοῖς μαθηταῖς αὐτοῦ, οἱ δὲ μαθηταὶ {RP TR: τῷ ὄχλῳ} [P1904: τοῖς ὄχλοις]. and he took the seven loaves and the fish, and he gave thanks, and he broke the bread and gave it to his disciples, while the disciples gave it to the {RP TR: crowd} [P1904: crowds]. τῷ ὄχλῳ, to the crowd, RP TR F1853=18/20 F1859=5/6 vs. τοῖς ὄχλοις, to the crowds, P1904 F1853=2/20 (Scrivener's cy) F1859=1/6.
Matt 15:37 Καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων, ἑπτὰ σπυρίδας πλήρεις. And they all ate and were filled, and they gathered up the excess pieces – seven hampers full.
Matt 15:38 Οἱ δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες, χωρὶς γυναικῶν καὶ παιδίων. Now those who ate were four thousand men, excluding women and children.
Matt 15:39 Καὶ ἀπολύσας τοὺς ὄχλους {RP-text P1904 TR: ἐνέβη} [RP-marg: ἀνέβη] εἰς τὸ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια Μαγδαλά. Then he dismissed the crowds and went {RP-text P1904 TR: on board} [RP-marg: up into] the boat and went to the regions of Magdala. ἐνέβη, went in, RP-text P1904 TR F1853=10/20 F1859=1/6 vs. ἀνέβη, went up, RP-marg F1853=10/20 F1859=5/6. No difference in our English. A weak disparity with RP-text, R=13:15.
Matt 16:1 Καὶ προσελθόντες οἱ Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. Then the Pharisees and Sadducees came, putting him to the test, and they asked him to show them a sign from heaven.
Matt 16:2 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Ὀψίας γενομένης λέγετε, Εὐδία· πυρράζει γὰρ ὁ οὐρανός. But he answered and said to them, “When it is evening, you say, ‘It will be fine weather, for the sky is fiery red’,
Matt 16:3 Καὶ πρωΐ, Σήμερον χειμών· πυρράζει γὰρ στυγνάζων ὁ οὐρανός. Ὑποκριταί, τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε {RP TR: - } [P1904: γνῶναι]; and in the morning, you say, ‘Today there will be a storm, for the sky is fiery red and overcast.’ You hypocrites! You know how to discern the appearance of the sky, but you are not able to {RP TR: discern} [P1904: recognize] the signs of the times. γνῶναι, to know: absent in RP TR F1853=18/20 F1859=5/7 vs. present in P1904 F1853=2/20 (Scrivener's qr) F1859=2/7.
We punctuate as a statement; RP P1904 TBS-TR as a question: Do you know how to discern ...
[P1904: recognize ← know.]
Matt 16:4 Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ· καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. Καὶ καταλιπὼν αὐτούς, ἀπῆλθεν. An evil and adulterous generation seeks a sign, but no sign will be given to it except the sign of Jonah the prophet.” Then he left them and went away.
Matt 16:5 Καὶ ἐλθόντες οἱ μαθηταὶ αὐτοῦ εἰς τὸ πέραν ἐπελάθοντο ἄρτους λαβεῖν. Then his disciples came to the far side, but they had forgotten to take bread with them.
Matt 16:6 Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων. However, Jesus said to them, “Watch out and beware of the leaven of the Pharisees and Sadducees.”
Matt 16:7 Οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς, λέγοντες ὅτι Ἄρτους οὐκ ἐλάβομεν. But they reasoned among themselves and said, “It is because we have not taken any bread with us.”
Matt 16:8 Γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἐλάβετε; But Jesus knew about it and said, “Why do you reason among yourselves, you of little faith, in that you did not take bread with you?
Matt 16:9 Οὔπω νοεῖτε, οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων, καὶ πόσους κοφίνους ἐλάβετε; Do you still not understand or remember the five loaves of the five thousand, and how many basketsful you picked up?
Matt 16:10 Οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων, καὶ πόσας σπυρίδας ἐλάβετε; Or the seven loaves of the four thousand, and how many hampers full you picked up?
Matt 16:11 Πῶς οὐ νοεῖτε, ὅτι οὐ περὶ ἄρτου εἶπον ὑμῖν προσέχειν ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων; How come you do not understand that it was not about bread that I told you to beware of the leaven of the Pharisees and Sadducees?”
Matt 16:12 Τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης τοῦ ἄρτου, {RP: ἀλλὰ} [P1904 TR: ἀλλ'] ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων. Then they understood that he had not said to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. ἀλλὰ, but (unapocopated form), RP F1853=12/20 F1859=4/6 vs. ἀλλ', but (apocopated form), P1904 TR F1853=8/20 F1859=2/6.
Matt 16:13 Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ, λέγων, Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι, τὸν υἱὸν τοῦ ἀνθρώπου; Now when Jesus went to the districts of Caesarea Philippi, he questioned his disciples and said, “Who do men say that I, the son of man, am?”
Matt 16:14 Οἱ δὲ εἶπον, Οἱ μὲν Ἰωάννην τὸν βαπτιστήν· ἄλλοι δὲ Ἠλίαν· ἕτεροι δὲ Ἰερεμίαν, ἢ ἕνα τῶν προφητῶν. And they said, “Some say John the Baptist, others say Elijah, and still others Jeremiah or one of the prophets.”
Matt 16:15 Λέγει αὐτοῖς, Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Then he said to them, “But who do you say I am?”
Matt 16:16 Ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν, Σὺ εἶ ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. And Simon Peter answered and said, “You are the Christ, the son of the living God.”
Matt 16:17 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ, Μακάριος εἶ, Σίμων {RP P1904: Βαριωνᾶ} [TR: Βὰρ Ἰωνᾶ], ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλ' ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Then Jesus replied and said to him, “Blessed are you, Simon {RP P1904: Barjonah} [TR: Bar Jonah], because flesh and blood did not reveal this to you, but my father in the heavens. Βαριωνᾶ, Barjonah, RP P1904 vs. Βὰρ Ἰωνᾶ, Bar Jonah, TR. We do not normally regard one-word / two-word issues as significant, but as this affects the English rendering, we note the distinction here.
Matt 16:18 Κἀγὼ δέ σοι λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾍδου οὐ κατισχύσουσιν αὐτῆς. And I say to you that you are Peter, and upon this rock I will build my church, and the gates of Hades will not prevail over it. church: literally, outcalling, which can be taken as our perpetual marginal reading. God defines who belongs to an outcalling, not man. In Acts 2:47, it is “those who became saved”.
Hades: the place of the dead.
Matt 16:19 Καὶ δώσω σοὶ τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν· καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς· καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. And I will give you the keys of the kingdom of the heavens, and whatever you bind on the earth will be bound in the heavens, and whatever you loosen on earth will be loosened in the heavens.” bind: i.e. restrict, forbid.
loosen: i.e. allow.
Matt 16:20 Τότε διεστείλατο τοῖς μαθηταῖς αὐτοῦ ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν Ἰησοῦς ὁ χριστός. Then he charged his disciples not to tell anyone he was Jesus the Christ.
Matt 16:21 Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν ἀπελθεῖν εἰς Ἱεροσόλυμα, καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων, καὶ ἀποκτανθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. From then Jesus began to show his disciples that he had to go away to Jerusalem and suffer many things at the hands of the elders and senior priests and scribes, and to be killed, and to rise on the third day. to rise: or to be raised.
Matt 16:22 Καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾶν αὐτῷ λέγων, Ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο. At this Peter took him aside and began to reprove him saying, “Goodness gracious, Lord! This will certainly not happen to you.” to reprove: here, and elsewhere, we have removed RP's iota subscript in άω verb infinitives, in accordance with standard and manuscript usage.
Goodness gracious ← graciously to you.
happen ← be.
Matt 16:23 Ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ, Ὕπαγε ὀπίσω μου, Σατανᾶ, σκάνδαλόν μου εἶ· ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων. But he turned round and said to Peter, “Get behind me, Satan. You are a snare to me, because you do not set your mind on the affairs of God, but on the affairs of men.” a snare: or an offence.
Matt 16:24 Τότε ὁ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτόν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. Then Jesus said to his disciples, “If anyone wants to follow me, let him deny himself and take up his cross and follow me”,
Matt 16:25 Ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ' ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν· for whoever wishes to save his life will lose it. But whoever loses his life for my sake will find it. life (2x) ← soul.
Matt 16:26 τί γὰρ ὠφελεῖται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; Ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; For in what way is a man profited if he gains the whole world but suffers the loss of his life? Or what will a man give in exchange for his life? life (2x) ← soul.
Matt 16:27 Μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. For the son of man is going to enter into the glory of his father with his angels, and then he will render to each person according to his deeds. deeds ← deed, practice.
Matt 16:28 Ἀμὴν λέγω ὑμῖν, εἰσίν τινες {RP: - } [P1904 TR: τῶν] ὧδε {RP: ἑστῶτες} [P1904 TR: ἑστηκότων], οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Truly, I say to you, there are some {RP: - } [P1904 TR: among those] standing here who will certainly not taste death until they see the son of man coming into his kingdom. τῶν, of those: absent in RP F1853=10/19 F1859=5/6 vs. present in P1904 TR F1853=9/19 F1859=1/6.
ἑστῶτες, standing (1), RP F1853=11/19 F1859=2/6 vs. ἑστηκότων, standing (3), P1904 TR F1853=6/19 F1859=3/6 vs. other readings, F1853=2/19 (Scrivener's sy) F1859=1/6.
Matt 17:1 Καὶ μεθ' ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ' ἰδίαν. Then six days later Jesus took Peter and James and John his brother with him, and he took them up a high mountain privately,
Matt 17:2 Καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ {RP-text: ἐγένοντο} [RP-marg P1904 TR: ἐγένετο] λευκὰ ὡς τὸ φῶς. and he was transfigured before them, and his face shone like the sun, and his clothes became white like light. ἐγένοντο, became (non-classical form), RP-text F1853=9/19 F1859=4/6 vs. ἐγένετο, became (classical form), RP-marg P1904 TR F1853=10/19 F1859=2/6. No difference in our translation. A weak disparity with RP-text, R=13:14.
transfigured: AV= transformed, but we keep to the accepted terminology of the transfiguration.
light ← the light. See Gen 22:9.
Matt 17:3 Καὶ ἰδού, ὤφθησαν αὐτοῖς Μωσῆς καὶ Ἠλίας, μετ' αὐτοῦ συλλαλοῦντες. Then the next thing that happened was that Moses and Elijah appeared to them, talking with him, the next thing that happened was that ← behold.
Matt 17:4 Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ, κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσωμεν ὧδε τρεῖς σκηνάς, σοὶ μίαν, καὶ {RP TR: Μωσῇ} [P1904: Μωσεῖ] μίαν, καὶ μίαν Ἠλίᾳ. and Peter reacted and said to Jesus, “Lord, it is good for us to be here. If you wish, let us make three booths here, one for you, one for Moses, and one for Elijah.” Μωσῇ, Moses (1), RP TR F1853=8/19 F1859=4/7 vs. Μωσεῖ, Moses (2), F1853=11/19 P1904 F1859=1/7 vs. Μωϋσεῖ, Moüses, F1853=0/19 F1859=1/7 vs. phrase absent, F1853=0/19 F1859=1/7. Nearly a disparity with RP, R=13:13.
Matt 17:5 Ἔτι αὐτοῦ λαλοῦντος, ἰδού, νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς· καὶ ἰδού, φωνὴ ἐκ τῆς νεφέλης, λέγουσα, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· αὐτοῦ ἀκούετε. While he was still speaking, behold, a shining cloud overshadowed them, and there was a voice from the cloud, which said, “This is my beloved son, with whom I am very pleased. Hear him.” there was ← behold (second occurrence in verse of ἰδού).
Matt 17:6 Καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσον ἐπὶ πρόσωπον αὐτῶν, καὶ ἐφοβήθησαν σφόδρα. And when the disciples heard it, they fell face down and were very afraid.
Matt 17:7 Καὶ προσελθὼν ὁ Ἰησοῦς ἥψατο αὐτῶν καὶ εἶπεν, Ἐγέρθητε καὶ μὴ φοβεῖσθε. Then Jesus came and touched them, and he said, “Get up and do not be afraid.”
Matt 17:8 Ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν, οὐδένα εἶδον, εἰ μὴ τὸν Ἰησοῦν μόνον. But when they lifted up their eyes, they did not see anyone except Jesus alone.
Matt 17:9 Καὶ καταβαινόντων αὐτῶν {RP: ἐκ} [P1904 TR: ἀπὸ] τοῦ ὄρους, ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς, λέγων, Μηδενὶ εἴπητε τὸ ὅραμα, ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. Now as they were coming down from the mountain, Jesus commanded them and said, “Do not tell anyone about the vision until the son of man rises from the dead.” ἐκ, out of, RP F1853=19/20 F1859=5/6 vs. ἀπὸ, away from, P1904 TR F1853=1/20 (Scrivener's h**) F1859=1/6. No difference in our English.
Matt 17:10 Καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες, Τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον; Then his disciples questioned him and asked, “Why, then, do the scribes say that Elijah must come first?” asked ← saying.
Matt 17:11 Ὁ δὲ Ἰησοῦς ἀποκριθεὶς εἶπεν αὐτοῖς, Ἠλίας μὲν ἔρχεται πρῶτον, καὶ ἀποκαταστήσει πάντα· And Jesus answered and said to them, “Elijah comes first and will restore all things,
Matt 17:12 λέγω δὲ ὑμῖν ὅτι Ἠλίας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτόν, {RP: ἀλλὰ} [P1904 TR: ἀλλ'] ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ' αὐτῶν. but I say to you that Elijah has already come, but they did not recognize him but did to him what they wished. In this way the son of man is also going to suffer at their hands.” ἀλλὰ, but (unapocopated form), RP F1853=1/19 (Scrivener's a) F1859=1/6 vs. ἀλλ', but (apocopated form), P1904 TR F1853=18/19 F1859=5/6. A strong disparity with RP (and HF), R=2:25.
at their hands ← by them.
Matt 17:13 Τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. Then the disciples understood that it was about John the Baptist that he spoke to them.
Matt 17:14 Καὶ ἐλθόντων αὐτῶν πρὸς τὸν ὄχλον, προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν {RP P1904: αὐτὸν} [TR: αὐτῷ] Then when they went to the crowd, a man came to him kneeling to him, αὐτὸν, him (accusative), RP P1904 F1853=17/19 F1859=6/6 vs. αὐτῷ, him (dative), TR F1853=2/19 (Scrivener's hu, u being very doubtful) F1859=0/6.
Matt 17:15 καὶ λέγων, Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ, καὶ πολλάκις εἰς τὸ ὕδωρ. and saying, ¶ “Lord, have mercy on my son, for he is epileptic and is suffering badly. For he often falls into fire, and often into water, ¶ Verse division: in AV numbering, Matt 17:15 begins here.
epileptic ← moonstruck.
Matt 17:16 Καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. and I brought him to your disciples, but they could not heal him.”
Matt 17:17 Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι μεθ' ὑμῶν; Ἕως πότε ἀνέξομαι ὑμῶν; Φέρετέ μοι αὐτὸν ὧδε. Then Jesus answered and said, “O faithless and perverted generation, how long will I be with you? How long will I put up with you? Bring him here to me.”
Matt 17:18 Καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπ' αὐτοῦ τὸ δαιμόνιον, καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. And Jesus rebuked it, and the demon came out of him, and the boy was healed from that hour.
Matt 17:19 Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατ' ἰδίαν εἶπον, Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; Then the disciples went to Jesus privately and said, “Why couldn't we cast it out?”
Matt 17:20 Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Διὰ τὴν ἀπιστίαν ὑμῶν. Ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, Μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν. Jesus said to them, “On account of your unbelief. For truly, I say to you, if you have faith like a grain of mustard seed, you will be able to say to this mountain, ‘Move from here to there’, and it will move, and nothing will be impossible for you.
Matt 17:21 Τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ. But this kind does not come out except by prayer and fasting.”
Matt 17:22 Ἀναστρεφομένων δὲ αὐτῶν {RP TR: ἐν τῇ Γαλιλαίᾳ} [P1904: εἰς τὴν Γαλιλαίαν], εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων, And as they turned back to Galilee, Jesus said to them, “The son of man is going to be delivered into the hands of men, ἐν τῇ Γαλιλαίᾳ, in Galilee, RP TR F1853=19/19 F1859=6/6 vs. εἰς τὴν Γαλιλαίαν, to Galilee, P1904 F1853=0/19 F1859=0/6. No difference in our English.
Matt 17:23 καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. Καὶ ἐλυπήθησαν σφόδρα. and they will kill him, and on the third day, he will be raised.” At this they were greatly grieved.
Matt 17:24 Ἐλθόντων δὲ αὐτῶν εἰς Καπερναούμ, προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπον, Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; Then when they came to Capernaum, those who receive the two drachmas tax came to Peter and said, “Your teacher does not pay the two drachmas.” We punctuate as a statement; RP P1904 TBS-TR as a question.
two drachmas (2x): referring to a two drachma coin, which was a medium-sized silver coin.
Matt 17:25 Λέγει, Ναί. Καὶ ὅτε εἰσῆλθεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ Ἰησοῦς, λέγων, Τί σοι δοκεῖ, Σίμων; Οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; Ἀπὸ τῶν υἱῶν αὐτῶν, ἢ ἀπὸ τῶν ἀλλοτρίων; He said, “Indeed.” And when he went into his house, Jesus had got there before him, and he said, “What do you think, Simon? The kings of the earth – from whom do they take tax or registration duty? From their sons or from outsiders?” had got there before him: or pre-empted him.
registration duty ← census.
Matt 17:26 Λέγει αὐτῷ ὁ Πέτρος, Ἀπὸ τῶν ἀλλοτρίων. Ἔφη αὐτῷ ὁ Ἰησοῦς, Ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί. Peter said to him, “From outsiders.” Jesus said to him, “Consequently then, the sons are exempt. exempt ← free.
Matt 17:27 Ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς τὴν θάλασσαν βάλε ἄγκιστρον, καὶ τὸν {RP-text: ἀναβαίνοντα} [RP-marg P1904 TR: ἀναβάντα] πρῶτον ἰχθὺν ἆρον· καὶ ἀνοίξας τὸ στόμα αὐτοῦ, εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. But in order that we do not cause them offence, go to the sea and cast a fish-hook, and take the first fish which comes up, and open its mouth, and you will find a stater. Take that and give it to them for me and you.” ἀναβαίνοντα, comes up (present, so imperfective aspect), RP-text F1853=12/20 F1859=4/6 vs. ἀναβάντα, comes up (aorist with present sense, so perfective aspect), RP-marg P1904 TR F1853=7/20 F1859=2/6 vs. another reading, F1853=1/20 (Scrivener's c) F1859=0/6.
stater: a large silver coin worth 4 drachmas.
Matt 18:1 Ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ, λέγοντες, Τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν; At that time, the disciples came to Jesus and said, “Who, then, is the greatest in the kingdom of the heavens?” greatest ← greater, Greek comparative for superlative.
Matt 18:2 Καὶ προσκαλεσάμενος ὁ Ἰησοῦς παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν, Then Jesus called a child to himself and placed him at the focus of their attention, at the focus of their attention ← in the midst of them.
Matt 18:3 καὶ εἶπεν, Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. and he said, ¶ “Truly, I say to you, unless you change your ways and become like children, you certainly will not enter into the kingdom of the heavens. ¶ Verse division: in P1904 numbering, Matt 18:3 begins here.
change your ways ← are turned around.
Matt 18:4 Ὅστις οὖν {RP P1904: ταπεινώσει} [TR: ταπεινώσῃ] ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. So it is whoever humbles himself like this child who is the greatest in the kingdom of the heavens, ταπεινώσει, will humble (indicative), RP P1904 F1853=18/20 F1859=5/6 vs. ταπεινώσῃ, humbles (subjunctive), TR F1853=2/20 (Scrivener's pu, u being very doubtful) F1859=1/6.
who ← this (one).
greatest ← greater, Greek comparative for superlative.
Matt 18:5 Καὶ ὃς ἐὰν δέξηται παιδίον τοιοῦτον ἓν ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· and whoever receives one such child in my name receives me.
Matt 18:6 ὃς δ' ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς {RP P1904: εἰς} [TR: ἐπὶ] τὸν τράχηλον αὐτοῦ, καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. But whoever causes offence to one of these little ones who believe in me – it would be more profitable for him for an ass-driven millstone to be hung around his neck and for him to be drowned in the wide open sea. εἰς, onto, RP P1904 F1853=15/20 F1859=3/6 vs. ἐπὶ, on, TR F1853=3/20 (Scrivener's hqx) F1859=3/6 vs. other readings, F1853=2/20 (Scrivener's py) F1859=0/6. Greek prepositions are often used pregnantly, i.e. a preposition of motion is used where English prefers a preposition for the rest which follows.
the wide open sea ← the high-sea of the sea.
Matt 18:7 Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γάρ ἐστιν ἐλθεῖν τὰ σκάνδαλα· πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι' οὗ τὸ σκάνδαλον ἔρχεται. Woe to the world because of its snares! For it is necessary that snares come, but woe to that man through whom the snare comes. snares ... snares ... snare: or offences etc.
Matt 18:8 Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὰ καὶ βάλε ἀπὸ σοῦ· καλόν σοι ἐστὶν εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν ἢ κυλλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. But if your hand or your foot ensnares you, cut it off and throw it away. For it is better for you to enter into life lame or maimed than to have two hands or two feet and be thrown into the age-abiding fire. cut it ← cut them. A plural form for singular after a disjunction, a Hebraism, as in Lev 18:9, Deut 17:5.
away ← from you.
better ← good, positive for comparative, a Hebraism.
Matt 18:9 Καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοι ἐστὶν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. And if your eye ensnares you, pluck it out and throw it away. It is better to enter into life with one eye than to have two eyes and to be thrown into fiery Gehenna. away ← from you.
better ← good, positive for comparative, a Hebraism.
Gehenna: see Matt 5:22.
Matt 18:10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσιν τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. See that you don't despise one of these little ones. For I say to you that their angels in the heavens continuously see the face of my father in the heavens. angels: or messengers, informants.
Matt 18:11 Ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός. For the son of man came to save that which was lost.
Matt 18:12 Τί ὑμῖν δοκεῖ; Ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα, καὶ πλανηθῇ ἓν ἐξ αὐτῶν· οὐχὶ ἀφεὶς τὰ {RP P1904: ἐνενήκοντα ἐννέα} [TR: ἐννενήκοντα ἐννέα], ἐπὶ τὰ ὄρη πορευθεὶς ζητεῖ τὸ πλανώμενον; What do you think? If a certain man has one hundred sheep, and one of them goes astray, will he not leave the ninety-nine and go into the mountains and seek the one which is going astray? ἐνενήκοντα ἐννέα, ninety-nine (1), RP P1904 F1853=17/20 (ignoring whether 1 word or 2) F1859=4/6 vs. ἐννενήκοντα ἐννέα, ninety-nine (2), TR F1853=2/20 (Scrivener's cu, u being very doubtful) F1859=0/6 vs. other spellings, F1853=1/20 (Scrivener's c) F1859=2/6.
P1904 punctuates so as to read will he not leave the ninety-nine on the mountains and go and seek the one which is lost?
Matt 18:13 Καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ' αὐτῷ μᾶλλον, ἢ ἐπὶ τοῖς {RP P1904: ἐνενήκοντα ἐννέα} [TR: ἐννενήκοντα ἐννέα] τοῖς μὴ πεπλανημένοις. And if it should happen that he finds it, truly, I say to you that he rejoices over it more than over the ninety-nine which did not go astray. ἐνενήκοντα ἐννέα, ninety-nine (1), RP P1904 F1853=17/20 (ignoring whether 1 word or 2) F1859=4/6 vs. ἐννενήκοντα ἐννέα, ninety-nine (2), TR F1853=2/20 (Scrivener's cu, u being very doubtful) F1859=0/6 vs. other spellings, F1853=1/20 (Scrivener's c) F1859=2/6.
Matt 18:14 Οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ἵνα ἀπόληται εἷς τῶν μικρῶν τούτων. In this way it is not the will of your father in the heavens that one of these little ones should be lost. of ← before.
Matt 18:15 Ἐὰν δὲ ἁμαρτήσῃ εἰς σὲ ὁ ἀδελφός σου, ὕπαγε καὶ ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· But if your brother sins against you, go and remonstrate with him as a matter between you and him alone. If he heeds you, you have won your brother over.
Matt 18:16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· But if he does not heed you, take one or two people with you in order that by the attestation of two or three witnesses, every matter may be established. Deut 19:15.
one or two ← one or two more.
attestation ← mouth.
Matt 18:17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. And if he refuses to heed them, tell the assembly. And if he refuses to heed the assembly, let him be to you like the Gentile and the tax collector. assembly (2x) ← church. See Matt 16:18.
Matt 18:18 Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τῷ οὐρανῷ· καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τῷ οὐρανῷ. Truly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loosen on earth will be loosened in heaven. bind: i.e. restrict, forbid.
loosen: i.e. allow.
Matt 18:19 Πάλιν {RP P1904: ἀμὴν} [TR: - ] λέγω ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωνήσωσιν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. Again, {RP P1904: truly,} [TR: - ] I say to you that if two of you agree on earth about any matter which they ask about, it will be done for them by my father in the heavens. ἀμὴν, amen: present in RP P1904 F1853=19/20 F1859=6/7 vs. absent in TR F1853=1/20 (Scrivener's u, so very doubtful) F1859=1/7. AV differs textually.
you ... them: perhaps a Hebraism. An unexpected change of grammatical person is not uncommon in Hebrew; compare Lev 1:3.
any ← every.
Matt 18:20 Οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. For where two or three are gathered in my name, there I am in their midst.”
Matt 18:21 Τότε προσελθὼν αὐτῷ ὁ Πέτρος εἶπεν, Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου, καὶ ἀφήσω αὐτῷ; Ἕως ἑπτάκις; Then Peter came to him and said, “Lord, how many times should I forgive my brother if he sins against me? Up to seven times?” how many times should I forgive my brother if he sins against me ← how many times will my brother sin against me, and I will forgive him.
Matt 18:22 Λέγει αὐτῷ ὁ Ἰησοῦς, Οὐ λέγω σοι ἕως ἑπτάκις, ἀλλ' ἕως ἑβδομηκοντάκις ἑπτά. Jesus said to him, “I do not say to you up to seven times, but up to seventy times, seven times over.
Matt 18:23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ. This is why the kingdom of the heavens is like a man who was a king, who wished to settle accounts with his servants. this is why ← on account of this.
Matt 18:24 Ἀρξαμένου δὲ αὐτοῦ συναίρειν, προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων. As he started to settle them, a certain debtor of ten thousand talents was brought to him. a certain ← one.
talents: 1 talent = 6000 drachmas; a drachma was a silver coin. Total debt 60 million drachmas.
Matt 18:25 Μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος αὐτοῦ πραθῆναι, καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα, καὶ πάντα ὅσα εἶχεν, καὶ ἀποδοθῆναι. But as he did not have the means to repay, his master ordered him to be sold, with his wife and children and everything he had, and for repayment to be made.
Matt 18:26 Πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ, λέγων, Κύριε, Μακροθύμησον ἐπ' ἐμοί, καὶ πάντα σοι ἀποδώσω. So the servant fell down and prostrated himself before him, and he said, ‘My lord, have patience with me, and I will repay you everything.’ prostrated himself before: or worshipped or paid homage to.
Matt 18:27 Σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνειον ἀφῆκεν αὐτῷ. At this, that servant's master had compassion on him, and he released him and cancelled his debt. his debt ← the loan to (or for) him.
Matt 18:28 Ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ, ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν, λέγων, Ἀπόδος μοι {RP P1904: εἴ} [TR: ὁ] τι ὀφείλεις. But when that servant went out, he found one of his fellow servants, who owed him one hundred denaries, and when he had seized him, he choked him and said, ‘Repay me what you owe.’ εἴ, if, RP P1904 F1853=18/20 F1859=7/7 vs. ὅ, that (which), TR F1853=2/20 (Scrivener's uy, u being very doubtful) F1859=0/7.
{RP P1904: εἴ = if, but presumably standing for ὅ ... ἄν, whatever. We translate as what.}
denaries: a denary was a silver coin.
Matt 18:29 Πεσὼν οὖν ὁ σύνδουλος αὐτοῦ εἰς τοὺς πόδας αὐτοῦ παρεκάλει αὐτόν, λέγων, Μακροθύμησον ἐπ' ἐμοί, καὶ {RP P1904: - } [TR: πάντα] ἀποδώσω σοι. So his fellow servant fell down at his feet and pleaded with him and said, ‘Be patient with me, and I will repay you {RP P1904: - } [TR: everything].’ πάντα, everything: absent in RP P1904 F1853=16/20 F1859=5/7 vs. present in TR F1853=4/20 (Scrivener's efpy) F1859=2/7.
Matt 18:30 Ὁ δὲ οὐκ ἤθελεν, {RP P1904 S1550: ἀλλὰ} [E1624 S1894: ἀλλ'] ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακήν, ἕως οὗ ἀποδῷ τὸ ὀφειλόμενον. But he refused and instead went away, and he had him thrown him in prison until he should pay what was owed. ἀλλὰ, but (unapocopated), RP P1904 S1550 F1853=16/21 F1859=7/7 vs. ἀλλ', but (apocopated), E1624 S1894 F1853=5/21 F1859=0/7.
and instead ← but.
had him thrown ← threw; compare Matt 2:16.
Matt 18:31 Ἰδόντες δὲ οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα· καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ {RP P1904: ἑαυτῶν} [TR: αὐτῶν] πάντα τὰ γενόμενα. But when his fellow servants saw what had happened, they were very grieved, and they went and explained to their master everything that had happened. ἑαυτῶν, their own (but 'own' not emphasized), RP P1904 F1853=14/20 F1859=5/8 vs. αὐτῶν, their, or αὑτῶν, their own, a classical contracted form, TR F1853=6/20 F1859=3/8. No difference in our English.
Matt 18:32 Τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ, Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· Then his master called for him and said to him, ‘You wicked servant, I cancelled all that debt for you, since you appealed to me.
Matt 18:33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς καὶ ἐγώ σε ἠλέησα; Should not you too have shown your fellow servant mercy, as I for my part showed you mercy?’ for my part ← also.
Matt 18:34 Καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς, ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον αὐτῷ. And his master became angry and delivered him to the torturers until he should repay everything owed to him.
Matt 18:35 Οὕτως καὶ ὁ πατήρ μου ὁ ἐπουράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν τὰ παραπτώματα αὐτῶν. In this manner my upper-heavenly father will also deal with you, if you do not all forgive your brother his trespasses from your hearts.” you do not all forgive your brother ← each one, you (plural) do not forgive his brother.
his trespasses ← their trespasses. Perhaps a Hebraism. A discordant grammatical number is not uncommon in Hebrew; compare Josh 17:18.
Matt 19:1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ {RP P1904 S1550 S1894: τῆς} [E1624: - ] Γαλιλαίας, καὶ ἦλθεν εἰς τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου. Now it came to pass when Jesus had finished these words that he moved on from Galilee and went to the territories of Judaea beyond the Jordan, τῆς, the (Galilee): present in RP P1904 S1550 S1894 F1853=14/20 F1859=6/7 vs. absent in E1624 F1853=6/20 F1859=1/7.
Matt 19:2 Καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ. and large crowds followed him, and he healed them there.
Matt 19:3 Καὶ προσῆλθον αὐτῷ οἱ Φαρισαῖοι πειράζοντες αὐτόν, καὶ λέγοντες αὐτῷ, Εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; Then the Pharisees came to him, testing him and saying to him, “Is it permitted for a man to divorce his wife for any reason?” any ← every.
Matt 19:4 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Οὐκ ἀνέγνωτε ὅτι ὁ ποιήσας ἀπ' ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς, But he answered and said to them, “Have you not read that he who made them from the beginning, made them male and female,
Matt 19:5 καὶ εἶπεν, Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα {RP-text TR: - } [RP-marg P1904: αὐτοῦ] καὶ τὴν μητέρα, καὶ {RP-text TR: προσκολληθήσεται} [RP-marg P1904: κολληθήσεται] τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; and he said, ‘On account of this a man will leave {RP-text TR: his} [RP-marg P1904: his] father and his mother, and he will cleave to his wife, and the two will be one flesh’? αὐτοῦ, his (father): absent in RP-text TR F1853=13/20 F1859=4/8 vs. present in RP-marg P1904 F1853=7/20 F1859=4/8.
προσκολληθήσεται, will cleave to, RP-text TR F1853=15/20 F1859=3/7 vs. κολληθήσεται, will cleave, RP-marg P1904 F1853=5/20 F1859=3/7 vs. another reading, F1853=0/20 F1859=1/7. Both verbs given are followed by the dative, meaning to (his wife).
Gen 2:24.
Matt 19:6 Ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. Consequently, they are no longer two, but one flesh. What God has paired together, therefore, let no man separate.” paired together ← yoked together.
let no man separate ← let a man not separate.
Matt 19:7 Λέγουσιν αὐτῷ, Τί οὖν Μωσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου, καὶ ἀπολῦσαι αὐτήν; Then they said to him, “Why, then, did Moses give commandment to give a deed of divorce and to divorce her?” Deut 24:1.
deed ← book.
Matt 19:8 Λέγει αὐτοῖς ὅτι Μωσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν· ἀπ' ἀρχῆς δὲ οὐ γέγονεν οὕτως. He said to them, “Moses, in view of the hardness of your hearts, permitted you to divorce your wives. But from the beginning it was not so, the hardness of your hearts: or your hardness of heart.
Matt 19:9 Λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, {RP P1904: - } [TR: εἰ] μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται· καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται. and I say to you that whoever divorces his wife, {RP P1904: it not being for} [TR: except for] fornication, and marries another, commits adultery. And he who marries her who is divorced commits adultery.” εἰ whether, but giving except here: absent in RP P1904 F1853=19/20 F1859=6/8 vs. present in TR F1853=1/20 (Scrivener's u, so very doubtful) F1859=2/8. AV differs textually.
Matt 19:10 Λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ, Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι. His disciples said to him, “If this is the situation of a man with a woman, it is not expedient to marry.”
Matt 19:11 Ὁ δὲ εἶπεν αὐτοῖς, Οὐ πάντες χωροῦσιν τὸν λόγον τοῦτον, ἀλλ' οἷς δέδοται. But he said to them, “Not all can accept this saying; only those to whom it is given. can ← do, a Hebraism.
accept ← hold, contain.
only ← but.
Matt 19:12 Εἰσὶν γὰρ εὐνοῦχοι, οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως· καί εἰσιν εὐνοῦχοι, οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων· καί εἰσιν εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. Ὁ δυνάμενος χωρεῖν χωρείτω. For there are eunuchs who were born as such from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of the heavens. He who can accept it, let him accept it.” born ← begotten, but also born.
Matt 19:13 Τότε προσηνέχθη αὐτῷ παιδία, ἵνα {RP TR: τὰς χεῖρας ἐπιθῇ αὐτοῖς} [P1904: ἐπιθῇ αὐτοῖς τὰς χεῖρας], καὶ προσεύξηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. Then some children were brought to him, in order that he might lay his hands on them and pray. But the disciples rebuked them. τὰς χεῖρας ἐπιθῇ αὐτοῖς, his hands + he might lay on them, RP TR F1853=19/20 F1859=5/7 vs. ἐπιθῇ αὐτοῖς τὰς χεῖρας, he might lay on them + his hands, P1904 F1853=1/20 (Scrivener's y) F1859=2/7.
Matt 19:14 Ὁ δὲ Ἰησοῦς εἶπεν, Ἄφετε τὰ παιδία, καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. However, Jesus said, “Leave the children alone and do not prevent them from coming to me. For the kingdom of the heavens consists of such ones.” consists ← is.
Matt 19:15 Καὶ ἐπιθεὶς {RP TR: αὐτοῖς τὰς χεῖρας} [P1904: τὰς χεῖρας αὐτοῖς], ἐπορεύθη ἐκεῖθεν. Then he laid his hands on them and moved on from there. αὐτοῖς τὰς χεῖρας, on them + the hands, RP TR F1853=17/20 F1859=5/7 vs. τὰς χεῖρας αὐτοῖς, the hands + on them, P1904 F1853=0/20 F1859=2/7 vs. other readings, F1853=3/20 (Scrivener's qrd) F1859=0/7.
Matt 19:16 Καὶ ἰδού, εἷς προσελθὼν εἶπεν αὐτῷ, Διδάσκαλε ἀγαθέ, τί ἀγαθὸν ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον; And the next thing that happened was that a certain person came up and said to him, “Good teacher, what good thing am I to do in order that I may have age-abiding life?” the next thing that happened was that ← behold.
a certain ← one.
Matt 19:17 Ὁ δὲ εἶπεν αὐτῷ, Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ θεός. Εἰ δὲ θέλεις εἰσελθεῖν εἰς τὴν ζωήν, τήρησον τὰς ἐντολάς. And he said to him, “Why do you call me good? No-one is good except one: God. But if you wish to enter into life, keep the commandments.”
Matt 19:18 Λέγει αὐτῷ, Ποίας; Ὁ δὲ Ἰησοῦς εἶπεν, Τὸ Οὐ φονεύσεις· οὐ μοιχεύσεις· οὐ κλέψεις· οὐ ψευδομαρτυρήσεις· He said to him, “Which ones?” And Jesus said, “I quote, ‘You shall not commit murder. You shall not commit adultery. You shall not steal. You shall not give false testimony. Ex 20:13-16, Deut 5:17-20.
I quote: the article (τὸ) is used to introduce a quote.
Matt 19:19 τίμα τὸν πατέρα {RP P1904: - } [TR: σου] καὶ τὴν μητέρα· καί, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. Honour {RP P1904: your} [TR: your] father and your mother’, and, ‘You shall love your neighbour as yourself.’ ” σου, your: absent in RP P1904 F1853=15/21 F1859=4/7 vs. present in TR F1853=6/21 F1859=3/7. Compare Matt 15:4.
Ex 20:12, Deut 5:16, Lev 19:18.
Matt 19:20 Λέγει αὐτῷ ὁ νεανίσκος, Πάντα ταῦτα ἐφυλαξάμην ἐκ νεότητός μου· τί ἔτι ὑστερῶ; The young man said to him, “I have observed all these things from my youth. In what respect do I still come short?”
Matt 19:21 Ἔφη αὐτῷ ὁ Ἰησοῦς, Εἰ θέλεις τέλειος εἶναι, ὕπαγε, πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ· καὶ δεῦρο, ἀκολούθει μοι. Jesus said to him, “If you wish to be perfect, go and sell your belongings and give the proceeds to the poor, and you will have treasure in heaven, and come and follow me.”
Matt 19:22 Ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον ἀπῆλθεν λυπούμενος· ἦν γὰρ ἔχων κτήματα πολλά. But when the young man heard those words, he went away grieving, for he had many possessions. those words ← the word.
Matt 19:23 Ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, Ἀμὴν λέγω ὑμῖν ὅτι δυσκόλως πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. Then Jesus said to his disciples, “Truly, I say to you that it is with difficulty that a rich man can enter into the kingdom of the heavens. can ← will, a Hebraism.
Matt 19:24 Πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. And again I say to you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God.”
Matt 19:25 Ἀκούσαντες δὲ οἱ μαθηταὶ αὐτοῦ ἐξεπλήσσοντο σφόδρα, λέγοντες, Τίς ἄρα δύναται σωθῆναι; When his disciples heard this, they were exceedingly amazed, and they said, “Who, then, can be saved?”
Matt 19:26 Ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά {RP-text: - } [RP-marg P1904 TR: ἐστιν]. Then Jesus looked straight at them and said to them, “With men this is impossible, but with God everything {RP-text: is} [RP-marg P1904 TR: is] possible.” ἐστι(ν), is: absent in RP-text F1853=11/21 F1859=2/7 vs. present in RP-marg P1904 TR F1853=10/21 F1859=5/7. A disparity with RP-text, R=13:17.
Matt 19:27 Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ, Ἰδού, ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν; Then Peter replied and said to him, “Look, we have abandoned everything and followed you. What then will we have?”
Matt 19:28 Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ παλιγγενεσίᾳ ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Jesus said to them, “Truly, I say to you that you who have followed me, in the regeneration, when the son of man sits on his glorious throne, you too will be seated on twelve thrones, judging the twelve tribes of Israel, glorious throne ← throne of glory, a Hebraic genitive.
Matt 19:29 Καὶ πᾶς ὃς ἀφῆκεν οἰκίας, ἢ ἀδελφούς, ἢ ἀδελφάς, ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα, ἢ τέκνα, ἢ ἀγρούς, ἕνεκεν τοῦ ὀνόματός μου, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. and everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my name's sake will receive a hundredfold and will inherit age-abiding life.
Matt 19:30 Πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι. But many who are first will be last, and many who are last will be first.
Matt 20:1 Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. For the kingdom of the heavens is like a man who is a master of a household who went out at dawn to hire workers for his vineyard,
Matt 20:2 {RP P1904: Καὶ συμφωνήσας} [TR: Συμφωνήσας δὲ] μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν, ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. and after agreeing with the workers a rate of a denary a day, he sent them into his vineyard. καὶ συμφωνήσας, and having agreed, RP P1904 F1853=12/21 F1859=5/8 vs. συμφωνήσας δὲ, having agreed and / but, TR F1853=9/21 F1859=2/8 vs. another reading, F1853=0/21 F1859=1/8.
denary: a silver coin.
Matt 20:3 Καὶ ἐξελθὼν περὶ {RP P1904: - } [TR: τὴν] τρίτην ὥραν, εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς· Then he went out at about {RP P1904: the} [TR: the] third hour and saw some other men standing idle in the market place, τὴν, the (third hour): absent in RP P1904 F1853=14/20 F1859=6/7 vs. present in TR F1853=6/20 F1859=1/7.
third hour: 9 a.m.
Matt 20:4 {RP P1904: καὶ ἐκείνοις} [TR: κἀκείνοις] εἶπεν, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν. and he said to those, ‘You too, go to the vineyard, and I will pay you whatever is right.’ καὶ ἐκείνοις, and ... to those (1), RP P1904 F1853=14/20 F1859=4/7 vs. κἀκείνοις, and ... to those (2), TR F1853=6/20 F1859=2/7 vs. another reading, F1853=0/20 F1859=1/7.
pay ← give.
Matt 20:5 Οἱ δὲ ἀπῆλθον. Πάλιν ἐξελθὼν περὶ ἕκτην καὶ {RP P1904: ἐνάτην} [TR: ἐννάτην] ὥραν, ἐποίησεν ὡσαύτως. So they went off. ¶ Again he went out, at about the sixth and ninth hour, and he did likewise. ¶ Verse division: in AV numbering, Matt 20:5 begins here.
ἐνάτην, ninth (1), RP P1904 F1853=11/20 F1859=3/7 vs. ἐννάτην, ninth (2), TR F1853=9/20 F1859=4/7. Nearly a disparity with RP, R=15:14.
sixth and ninth hour: 12 noon and 3 p.m.
Matt 20:6 Περὶ δὲ τὴν ἑνδεκάτην ὥραν ἐξελθών, εὗρεν ἄλλους ἑστῶτας ἀργούς, καὶ λέγει αὐτοῖς, Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; And at about the eleventh hour he went out and found some more men standing idle, and he said to them, ‘Why have you been standing here the whole day idle?’ the eleventh hour: 5 p.m.
some more ← other.
Matt 20:7 Λέγουσιν αὐτῷ, Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο. Λέγει αὐτοῖς, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον λήψεσθε. They said to him, ‘Because no-one has hired us.’ He said to them, ‘You too, go to the vineyard, and you will receive whatever is right.’
Matt 20:8 Ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ, Κάλεσον τοὺς ἐργάτας, καὶ ἀπόδος αὐτοῖς τὸν μισθόν, ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. Then when evening came, the landlord of the vineyard said to his estate manager, ‘Call the workers and give them their wages, beginning with the last, working towards the first.’ came ← became.
Matt 20:9 Καὶ ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. And those of the eleventh hour came, and they received a denary each. denary: a silver coin.
Matt 20:10 Ἐλθόντες δὲ οἱ πρῶτοι ἐνόμισαν ὅτι πλείονα λήψονται· καὶ ἔλαβον καὶ αὐτοὶ ἀνὰ δηνάριον. And when those who were first came, they thought they would receive more, but they too received a denary each. denary: a silver coin.
Matt 20:11 Λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου, And when they had received it, they complained to the proprietor, complained to ← were grumbling against, or perhaps kept complaining to, iterative imperfect, but not necessarily so – see Matt 5:2.
Matt 20:12 λέγοντες ὅτι Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους ἡμῖν αὐτοὺς ἐποίησας, τοῖς βαστάσασιν τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. saying, ‘These last ones worked for one hour, and you treated them as equal to us who bore the burden of the day and the scorching heat.’
Matt 20:13 Ὁ δὲ ἀποκριθεὶς εἶπεν ἑνὶ αὐτῶν, Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι; But he replied and said to one of them, ‘My friend, I am not doing you any wrong. Did you not agree a denary with me? denary: a silver coin.
Matt 20:14 Ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί. Take what is yours and go. But I wish to give to this last one the same as you. the same as ← as also.
Matt 20:15 Ἢ οὐκ ἔξεστίν μοι ποιῆσαι ὃ θέλω ἐν τοῖς ἐμοῖς; {RP P1904 S1550 S1894: Εἰ} [E1624: Ἢ] ὁ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι; Or is it not permitted for me to do what I want with my own money? {RP P1904 S1550 S1894: Are you jealous} [E1624: Or are you jealous] because I am good?’ εἰ, if, RP P1904 S1550 S1894 F1853=15/20 F1859=6/7 vs. ἢ, or, E1624 F1853=5/20 F1859=1/7.
are you jealous ← is your eye evil. The word εἰ represents the Hebrew ‫אִם‬, which can be an interrogative particle.
Matt 20:16 Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι· πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί. In this way the last will be first and the first last. For many are called, but few are chosen.”
Matt 20:17 Καὶ ἀναβαίνων ὁ Ἰησοῦς εἰς Ἱεροσόλυμα παρέλαβεν τοὺς δώδεκα μαθητὰς κατ' ἰδίαν ἐν τῇ ὁδῷ, καὶ εἶπεν αὐτοῖς, Then as Jesus went up to Jerusalem, he took the twelve disciples aside privately on the way, and he said to them,
Matt 20:18 Ἰδού, ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν· καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, “Look, we are going up to Jerusalem, and the son of man will be delivered to the senior priests and scribes, and they will condemn him to death,
Matt 20:19 καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι καὶ μαστιγῶσαι καὶ σταυρῶσαι· καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. and they will deliver him to the Gentiles to mock and scourge and crucify him, and on the third day he will rise again.” crucify ← impale in the sense of fixing on a stake (not piercing with a stake), but the word is used of Roman crucifixion, the Greeks taking the verb from the vertical stake, the Romans from the cross(crux)-bar. Compare the English telegraph pole, where the word ignores the cross-bars. However, crux is also used of a carriage pole [LS2], so impale is a possibility.
rise again: rise rather than be raised here, the verb ἀναστήσεται being an intransitive ↴
Matt 20:20 Τότε προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς, προσκυνοῦσα καὶ αἰτοῦσά τι παρ' αὐτοῦ. Then the mother of the sons of Zebedee came to him with her sons, worshipping him and asking him for a certain thing. ↳ form (and more specifically associated with resurrection than ἐγείρω). In compound verbs, ἀνά can mean again [LS] E.3.
worshipping him and asking him: or to worship him and ask him, where the present participles replace classical future participles of purpose. Similarly in John 4:23, John 6:6, John 20:18, Acts 15:27. Perhaps Acts 6:11.
Matt 20:21 Ὁ δὲ εἶπεν αὐτῇ, Τί θέλεις; Λέγει αὐτῷ, Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου, εἷς ἐκ δεξιῶν σου, καὶ εἷς ἐξ εὐωνύμων {RP P1904: σου} [TR: - ], ἐν τῇ βασιλείᾳ σου. So he said to her, “What is it that you want?” She said to him, “Say that these two sons of mine will sit one on your right hand side and one on {RP P1904: your} [TR: your] left hand side in your kingdom.” σου, your: present in RP P1904 F1853=18/20 F1859=5/7 vs. absent in TR F1853=2/20 (Scrivener's ux, u being very doubtful) F1859=2/7.
Matt 20:22 Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν, Οὐκ οἴδατε τί αἰτεῖσθε. Δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν, {RP P1904: ἢ} [TR: καὶ] τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; Λέγουσιν αὐτῷ, Δυνάμεθα. But Jesus answered and said, “You do not know what you are asking. Can you drink from the cup which I am about to drink from {RP P1904: or} [TR: and] be baptized with the baptism with which I am baptized?” They said to him, “We can.” ἢ, or, RP P1904 F1853=15/20 F1859=5/7 vs. καὶ, and, TR F1853=5/20 F1859=2/7. AV differs textually.
Matt 20:23 Καὶ λέγει αὐτοῖς, Τὸ μὲν ποτήριόν μου πίεσθε, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε· τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων μου, οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου. Then he said to them, “You can drink from my cup and be baptized with the baptism with which I am baptized, but to sit on my right hand side and on my left hand side is not for me to give, but is for those for whom it has been prepared by my father.” can ← will, a Hebraism, but in v.22, the word for can is explicit.
for me ← mine.
Matt 20:24 Καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν. And when the ten heard it, they were annoyed about the two brothers.
Matt 20:25 Ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, Οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν. But Jesus called them to himself and said, “You know that the rulers of the Gentiles lord it over them, and the high-ranking people exercise authority over them,
Matt 20:26 Οὐχ οὕτως {RP TR: δὲ} [P1904: - ] ἔσται ἐν ὑμῖν· ἀλλ' ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι {RP P1904: ἔσται} [TR: ἔστω] ὑμῶν διάκονος· {RP TR: but} [P1904: - ] it will not be like this among you; rather, whoever among you wishes to be great {RP P1904: will} [TR: must] be your servant. δὲ, but: present in RP TR F1853=15/20 F1859=5/8 vs. absent in P1904 F1853=5/20 F1859=3/8.
ἔσται, will be, RP P1904 F1853=16/21 F1859=3/7 vs. ἔστω, must be, TR F1853=5/21 F1859=4/7.
Matt 20:27 καὶ ὃς ἐὰν θέλῃ ἐν ὑμῖν εἶναι πρῶτος {RP TR: ἔστω} [P1904: ἔσται] ὑμῶν δοῦλος· And whoever among you wishes to be first {RP TR: must} [P1904: will] be your servant, ἔστω, must be, RP TR F1853=10/20 F1859=3/7 vs. ἔσται, will be, P1904 F1853=10/20 F1859=4/7. A weak disparity with RP, R=14:15.
Matt 20:28 ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. just as the son of man did not come to be ministered to, but to minister and give his life as a ransom for many.” life ← soul.
Matt 20:29 Καὶ ἐκπορευομένων αὐτῶν ἀπὸ Ἰεριχώ, ἠκολούθησεν αὐτῷ ὄχλος πολύς. Then as they left Jericho, a large crowd followed him.
Matt 20:30 Καὶ ἰδού, δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν, ἀκούσαντες ὅτι Ἰησοῦς παράγει, ἔκραξαν, λέγοντες, Ἐλέησον ἡμᾶς, κύριε, υἱὸς {RP P1904: Δαυίδ} [TR: Δαβίδ]. And they came across two blind men sitting at the side of the road, who having heard that Jesus was passing by, cried out and said, “Have mercy on us, Lord, son of David.” David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
they came across ← behold.
Matt 20:31 Ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν. Οἱ δὲ μεῖζον ἔκραζον, λέγοντες, Ἐλέησον ἡμᾶς, κύριε, υἱὸς {RP P1904: Δαυίδ} [TR: Δαβίδ]. But the crowd rebuked them, telling them to be silent, but they cried out all the more, and they said, “Have mercy on us, Lord, son of David.” David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 20:32 Καὶ στὰς ὁ Ἰησοῦς ἐφώνησεν αὐτούς, καὶ εἶπεν, Τί θέλετε ποιήσω ὑμῖν; And Jesus stood still and called them and said, “What do you want me to do for you?”
Matt 20:33 Λέγουσιν αὐτῷ, Κύριε, ἵνα ἀνοιχθῶσιν ἡμῶν οἱ ὀφθαλμοί. They said to him, “Lord, that our eyes be opened.”
Matt 20:34 Σπλαγχνισθεὶς δὲ ὁ Ἰησοῦς ἥψατο τῶν ὀφθαλμῶν αὐτῶν· καὶ εὐθέως ἀνέβλεψαν αὐτῶν οἱ ὀφθαλμοί, καὶ ἠκολούθησαν αὐτῷ. And Jesus had compassion on them and touched their eyes, and immediately their eyes recovered their sight, and they followed him.
Matt 21:1 Καὶ ὅτε ἤγγισαν εἰς Ἱεροσόλυμα, καὶ ἦλθον εἰς {RP-text P1904: Βηθσφαγὴ} [RP-marg TR: Βηθφαγῆ] πρὸς τὸ ὄρος τῶν Ἐλαιῶν, τότε ὁ Ἰησοῦς ἀπέστειλεν δύο μαθητάς, Then when they approached Jerusalem and had gone to {RP-text P1904: Bethsphagé} [RP-marg TR: Bethphagé], at the Mount of Olives, Jesus sent two disciples, Βηθσφαγῆ(ν), Bethsphagé, RP-text P1904 F1853=16/21 F1859=7/8 vs. Βηθφαγῆ(ν), Bethphagé, RP-marg TR F1853=5/21 F1859=0/8 vs. another reading, F1853=0/21 F1859=1/8.
at ← towards, but also with pregnant use (rest rather than motion). Compare Matt 3:10 (at the root).
Jesus ← then Jesus.
Matt 21:2 λέγων αὐτοῖς, Πορεύθητε εἰς τὴν κώμην τὴν ἀπέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην, καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι. and he said to them, “Go to the village opposite you, and straightaway you will find a female donkey bound and a foal with her. Untie them and bring them to me,
Matt 21:3 Καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι Ὁ κύριος αὐτῶν χρείαν ἔχει· εὐθέως δὲ {RP P1904: ἀποστέλλει} [TR: ἀποστελεῖ] αὐτούς. and if anyone says anything to you, say, ‘The Lord needs them’, and straightaway he {RP P1904: will} [TR: will] despatch them.” ἀποστέλλει, he sends, RP P1904 F1853=18/20 F1859=4/8 vs. ἀποστελεῖ, he will send, TR F1853=2/20 (Scrivener's gu, u being very doubtful – here rejected by Scrivener) F1859=4/8.
he: i.e. the person talking to the two disciples, rather than the Lord. Compare [JWB-RR] pp.56-58.
despatch: the verb ἀποστέλλω is send, or send off, and ↴
Matt 21:4 Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου, λέγοντος, Now all of this took place in order that what was spoken through the prophet might be fulfilled, where he says, ↳ also, from [LS], despatch, a sense perhaps reinforced by Hebrew usage of ‫שָׁלַח‬, shalach.
Matt 21:5 Εἴπατε τῇ θυγατρὶ Σιών, Ἰδού, ὁ βασιλεύς σου ἔρχεταί σοι, πρᾳῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου. “Say to the daughter of Zion,

‘Behold, your king is coming to you,

Meek and riding on a donkey

And a foal,

– The young of a beast of burden.’ ”

 Zech 9:9.
riding ← having mounted.
young ← son.
Matt 21:6 Πορευθέντες δὲ οἱ μαθηταί, καὶ ποιήσαντες καθὼς προσέταξεν αὐτοῖς ὁ Ἰησοῦς, Then the disciples went off and did what Jesus had commanded them,
Matt 21:7 ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπάνω αὐτῶν τὰ ἱμάτια αὐτῶν, καὶ {RP P1904 S1550: ἐπεκάθισεν} [E1624 S1894: ἐπεκάθισαν] ἐπάνω αὐτῶν. and they brought the donkey and the foal, and they put their coats on them, and {RP P1904 S1550: he sat} [E1624 S1894: they set him] on them. ἐπεκάθισεν, he sat, RP P1904 S1550 F1853=9/21 F1859=4/7 vs. ἐπεκάθισαν, they set (him), E1624 S1894 F1853=1/21 (Scrivener's u, so very doubtful) F1859=0/7 vs. various other readings, F1853=9/21 F1859=3/7 vs. phrase absent, F1853=2/21 (Scrivener's cs) F1859=0/7. AV differs textually.
Matt 21:8 Ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ· ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων, καὶ ἐστρώννυον ἐν τῇ ὁδῷ. And a very large crowd strewed their own clothes in the way, whereas others would cut branches from the trees and strew them in the way. a very large crowd: the sense of AV and [JWB-RR] p.145, unlike RV (the most part of the multitude).
would cut ... strew: iterative imperfects.
Matt 21:9 Οἱ δὲ ὄχλοι οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, λέγοντες, Ὡσαννὰ τῷ υἱῷ {RP P1904: Δαυίδ} [TR: Δαβίδ]. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. Ὡσαννὰ ἐν τοῖς ὑψίστοις. And the crowds which went in front and those following kept shouting and saying,

“Hosanna to the son of David.

Blessed is he who comes in the name of the Lord.

Hosanna in the highest realms!”

 David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Ps 118:25, Ps 118:26.
kept shouting and saying: iterative imperfects, but not necessarily so – see Matt 5:2.
Hosanna (2x) ← ὡσαννά ← ‫הוֹשִׁיעָה נָא‬ = save, please; see Ps 118:25.
Matt 21:10 Καὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα, ἐσείσθη πᾶσα ἡ πόλις, λέγουσα, Τίς ἐστιν οὗτος; Then when he had entered Jerusalem, the whole city became agitated, saying, “Who is this?” agitated ← shaken.
Matt 21:11 Οἱ δὲ ὄχλοι ἔλεγον, Οὗτός ἐστιν Ἰησοῦς ὁ προφήτης, ὁ ἀπὸ {RP P1904 S1550: Ναζαρὲτ} [E1624 S1894: Ναζαρὲθ] τῆς Γαλιλαίας. And the crowds would say, “This is Jesus the prophet from Nazareth in Galilee.” Ναζαρέτ, Nazaret, RP P1904 S1550 F1853=14/20 F1859=6/7 vs. Ναζαρέθ, Nazareth, E1624 S1894 F1853=6/20 F1859=1/7.
would say: iterative imperfect, but not necessarily so – see Matt 5:2.
Matt 21:12 Καὶ εἰσῆλθεν ὁ Ἰησοῦς εἰς τὸ ἱερὸν τοῦ θεοῦ, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς. Then Jesus went into the temple of God and drove out all those selling and buying in the temple, and he overturned the tables of the money-changers, and the chairs of those selling doves, drove ← cast.
Matt 21:13 Καὶ λέγει αὐτοῖς, Γέγραπται, Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται· ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν. and he said to them, “It stands written:

‘My house shall be called a house of prayer,

But you have made it a den of thieves.’ ”

 Isa 56:7, Jer 7:11.
den of thieves ← cave of plunderers.
Matt 21:14 Καὶ προσῆλθον αὐτῷ {RP P1904: χωλοὶ καὶ τυφλοὶ} [TR: τυφλοὶ καὶ χωλοὶ] ἐν τῷ ἱερῷ· καὶ ἐθεράπευσεν αὐτούς. Then the {RP P1904: lame and blind} [TR: blind and lame] came to him in the temple, and he healed them, χωλοὶ καὶ τυφλοὶ, lame + and blind, RP P1904 F1853=18/20 F1859=5/7 vs. τυφλοὶ καὶ χωλοὶ, blind + and lame, TR F1853=2/20 (Scrivener's ux, u being very doubtful) F1859=2/7.
Matt 21:15 Ἰδόντες δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἃ ἐποίησεν, καὶ τοὺς παῖδας κράζοντας ἐν τῷ ἱερῷ, καὶ λέγοντας, Ὡσαννὰ τῷ υἱῷ {RP P1904: Δαυίδ} [TR: Δαβίδ], ἠγανάκτησαν, but when the senior priests and the scribes saw the wonders which he performed, and the children in the temple shouting and saying, “Hosanna to the son of David!”, they were indignant, David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Ps 118:25.
Hosanna: see Matt 21:9.
Matt 21:16 καὶ εἶπον αὐτῷ, Ἀκούεις τί οὗτοι λέγουσιν; Ὁ δὲ Ἰησοῦς λέγει αὐτοῖς, Ναί· οὐδέποτε ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον; and they said to him, “Do you hear what these people are saying?” Then Jesus said to them, “Yes. Have you never read that

‘Out of the mouth of infants and babies

You have furnished praise’?”

 Ps 8:3MT (Ps 8:2AV).
babies ← sucklings.
furnished: or prepared for yourself (middle voice).
Matt 21:17 Καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν, καὶ ηὐλίσθη ἐκεῖ. Then when he had left them, he went out of the city to Bethany and passed the night there, passed the night: literally, courtyarded, but perhaps indoors, lodged.
Matt 21:18 Πρωΐας δὲ ἐπανάγων εἰς τὴν πόλιν, ἐπείνασεν· and early in the morning as he returned to the city, he was hungry,
Matt 21:19 καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ, ἦλθεν ἐπ' αὐτήν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον· καὶ λέγει αὐτῇ, Μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα. Καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ. and when he saw a certain fig tree on the way, he went to it, but he did not find anything on it except just leaves. And he said to it, “Let no fruit ever be produced from you any more.” And immediately the fig tree dried up. a certain ← one.
ever ← up to the age.
Matt 21:20 Καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν, λέγοντες, Πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ; Then when the disciples saw it, they were amazed, and they said, “How quickly the fig tree dried up!” quickly ← immediately.
Matt 21:21 Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν, καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται. But Jesus answered and said to them, “Truly, I say to you, if you have faith and do not doubt, you will be able to perform not only the feat of the fig tree, but even if you say to this mountain, ‘Be lifted up and deposited into the sea’, it will take place,
Matt 21:22 Καὶ πάντα ὅσα {RP-text P1904: ἐὰν} [RP-marg TR: ἂν] αἰτήσητε ἐν τῇ προσευχῇ, πιστεύοντες, λήψεσθε. and everything you ask for in prayer, believing, you will receive.” ἐὰν, (what)ever (1), RP-text P1904 F1853=10/20 F1859=5/7 vs. ἂν, (what)ever (2), RP-marg TR F1853=10/20 F1859=2/7.
Matt 21:23 Καὶ ἐλθόντι αὐτῷ εἰς τὸ ἱερόν, προσῆλθον αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ, λέγοντες, Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; Καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην; Then when he had come to the temple, as he was teaching, the senior priests and elders of the people came to him, and they said, “By what authority do you do these things? And who gave you this authority?”
Matt 21:24 Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι, κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. But Jesus replied and said to them, “I for my part will ask you one thing, and if you tell me, I in turn will tell you by what authority I do these things. for my part ← also.
thing: Greek λόγος, word, thing, not just a neuter pronoun.
and if ← which if.
in turn ← also.
Matt 21:25 Τὸ βάπτισμα Ἰωάννου πόθεν ἦν; Ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; Οἱ δὲ διελογίζοντο παρ' ἑαυτοῖς, λέγοντες, Ἐὰν εἴπωμεν, Ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν, Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ; From where was the baptism of John? From heaven, or from men?” Then they debated among themselves, and they said, “If we say, ‘From heaven’, he will say to us, ‘Why, then, did you not believe him?’
Matt 21:26 Ἐὰν δὲ εἴπωμεν, Ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον· πάντες γὰρ ἔχουσιν τὸν Ἰωάννην ὡς προφήτην. But if we say, ‘From men’, we fear the crowd, for all hold John to be a prophet.” a prophet ← as a prophet, but ὡς is rather a marker of the predicate.
Matt 21:27 Καὶ ἀποκριθέντες τῷ Ἰησοῦ εἶπον, Οὐκ οἴδαμεν. Ἔφη αὐτοῖς καὶ αὐτός, Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. So they replied and said to Jesus, “We do not know.” He in turn said to them, “Neither will I tell you by what authority I do these things. in turn ← himself too.
Matt 21:28 Τί δὲ ὑμῖν δοκεῖ; {RP TR: Ἄνθρωπος} [P1904: Ἄνθρωπός τις] εἶχεν τέκνα δύο, καὶ προσελθὼν τῷ πρώτῳ εἶπεν, Τέκνον, ὕπαγε, σήμερον ἐργάζου ἐν τῷ ἀμπελῶνί μου. But what do you think of this? A {RP TR: - } [P1904: certain] man had two children, and he went to the first and said, ‘My child, go and work in my vineyard today.’ τις, a certain: absent in RP TR F1853=13/20 F1859=7/10 vs. present in P1904 F1853=7/20 F1859=3/10.
first: or elder.
Matt 21:29 Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω· ὕστερον δὲ μεταμεληθείς, ἀπῆλθεν. But he replied and said, ‘I refuse.’ But later, he had a change of heart and went. I refuse ← I don't wish (to), but this is a common expression for I refuse.
Matt 21:30 Καὶ προσελθὼν τῷ {RP-text P1904 TR: δευτέρῳ} [RP-marg: ἑτέρῳ] εἶπεν ὡσαύτως. Ὁ δὲ ἀποκριθεὶς εἶπεν, Ἐγώ, κύριε· καὶ οὐκ ἀπῆλθεν. Then he went to the {RP-text P1904 TR: second} [RP-marg: other] and spoke similarly. Now he replied and said, ‘I will go, sir’, but he did not go there. δευτέρῳ, second, RP-text P1904 TR F1853=7/21 F1859=3/8 vs. ἑτέρῳ, other, RP-marg F1853=14/21 F1859=5/8. A disparity with RP-text, R=12:19.
go there ← go away.
Matt 21:31 Τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; Λέγουσιν αὐτῷ, Ὁ πρῶτος. Λέγει αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν λέγω ὑμῖν, ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ. Which of the two did the will of the father?” They said to him, “The first.” Jesus said to them, “Truly, I say to you that the tax collectors and prostitutes go before you into the kingdom of God.
Matt 21:32 Ἦλθεν γὰρ πρὸς ὑμᾶς Ἰωάννης ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ. For John came to you in the way of righteousness, but you did not believe him. However, the tax collectors and prostitutes believed him. But when you had seen him, you did not repent later so as to believe him.
Matt 21:33 Ἄλλην παραβολὴν ἀκούσατε. {RP-text P1904 TR: Ἄνθρωπός τις} [RP-marg: Ἄνθρωπος] ἦν οἰκοδεσπότης, ὅστις ἐφύτευσεν ἀμπελῶνα, καὶ φραγμὸν αὐτῷ περιέθηκεν, καὶ ὤρυξεν ἐν αὐτῷ ληνόν, καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. Listen to another parable. A {RP-text P1904 TR: certain} [RP-marg: - ] man was a landlord who planted a vineyard and erected a fence round it, and he dug a wine vat in it and built a tower, and he put it under hired labour with farmers and went abroad. τις, a certain: present in RP-text P1904 TR F1853=15/20 F1859=7/9 vs. absent in RP-marg F1853=5/20 F1859=2/9.
put it under hired labour with ← let it out for hire to, but the literal meaning does not fit the context, because the owner claims the produce. Alternatively, the hire the farmers pay could be part of the produce.
Matt 21:34 Ὅτε δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ἀπέστειλεν τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργούς, λαβεῖν τοὺς καρποὺς αὐτοῦ· But when the time of the fruit-harvest approached, he sent his servants to the farmers to receive its fruit. its: or his.
Matt 21:35 καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ, ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν. But the farmers took his servants, and they flogged one, and they killed another, and they stoned another. but: adversative use of καί.
flogged ← flayed.
Matt 21:36 Πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας τῶν πρώτων· καὶ ἐποίησαν αὐτοῖς ὡσαύτως. Next he sent more servants, more numerous than the first, and they did likewise to them. next ← again.
more servants ← other servants.
more numerous: perhaps of higher rank.
Matt 21:37 Ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ, λέγων, Ἐντραπήσονται τὸν υἱόν μου. And lastly he sent his son to them, and he said, ‘They will respect my son.’
Matt 21:38 Οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς, Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε, ἀποκτείνωμεν αὐτόν, καὶ κατάσχωμεν τὴν κληρονομίαν αὐτοῦ. But when the farmers saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’
Matt 21:39 Καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν. And they took him, and they threw him out of the vineyard, and they killed him.
Matt 21:40 Ὅταν οὖν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις; Now when the landlord of the vineyard comes, what will he do to those farmers?”
Matt 21:41 Λέγουσιν αὐτῷ, Κακοὺς κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμπελῶνα {RP P1904: ἐκδώσεται} [TR: ἐκδόσεται] ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν. They said to him, “He will put such bad men to a bad kind of death, and he will put the vineyard out under hired labour with other farmers, who will give him the fruits in their seasons.” ἐκδώσεται, will put out under hired labour (classical spelling), RP P1904 F1853=17/22 F1859=4/7 vs. ἐκδόσεται, will put out under hired labour (variant spelling), TR F1853=5/22 F1859=3/7.
put the vineyard out under hired labour: see v.33.
Matt 21:42 Λέγει αὐτοῖς ὁ Ἰησοῦς, Οὐδέποτε ἀνέγνωτε ἐν ταῖς γραφαῖς, Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· παρὰ κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; Jesus said to them, “Have you never read in the scriptures:

‘The stone which the builders rejected

Is what has become the keystone.

This came about from the Lord,

And it is wondrous in our eyes’?

 Ps 118:22, Ps 118:23.
is what ← this.
keystone ← head of (the) corner / angle.
Matt 21:43 Διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Therefore I say to you that the kingdom of God will be taken away from you and given to a nation producing its fruits. a nation: as noted in [CB], this is the New Israel, as prophesied in Isa 66:7-14. Not a Gentile nation. For distinct Gentile-specific blessings, see Paul's prison ministry (Ephesians, Philippians, Colossians and 2 Timothy).
Matt 21:44 Καὶ ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφ' ὃν δ' ἂν πέσῃ, λικμήσει αὐτόν. And whoever falls on this stone will be shattered. But on whomever it falls, it will crush to powder.” whoever ← he who.
falls ← has fallen. See Matt 23:20.
crush to powder ← the original meaning of this verb is to winnow away.
Matt 21:45 Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει. And when the senior priests and the Pharisees heard his parables, they knew that he was speaking about them,
Matt 21:46 Καὶ ζητοῦντες αὐτὸν κρατῆσαι, ἐφοβήθησαν τοὺς ὄχλους, ἐπειδὴ ὡς προφήτην αὐτὸν εἶχον. and although they looked for a way to lay hold of him, they feared the crowds, because they held him to be a prophet. although: concessive use of the participle.
to be ← as.
Matt 22:1 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν αὐτοῖς ἐν παραβολαῖς, λέγων, Then Jesus reacted and spoke to them again in parables, and he said, reacted ← answered, but no question was asked. Compare Matt 11:25.
Matt 22:2 Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῷ υἱῷ αὐτοῦ· “The kingdom of the heavens is like a man who is a king who arranged a wedding reception for his son.
Matt 22:3 καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν. And he sent out his servants to invite the guests to the wedding, but they would not come.
Matt 22:4 Πάλιν ἀπέστειλεν ἄλλους δούλους, λέγων, Εἴπατε τοῖς κεκλημένοις, Ἰδού, τὸ ἄριστόν μου ἡτοίμασα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους. Again, he sent out some more servants, and he said, ‘Say to the guests, «Look, I have prepared my banquet-meal. My bulls and fatted cattle have been slaughtered, and everything is ready. Come to the wedding.» ’ some more ← other.
Matt 22:5 Οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὁ μὲν εἰς τὸν ἴδιον ἀγρόν, ὁ δὲ εἰς τὴν ἐμπορίαν αὐτοῦ· But they did not care for it and went off, one to his own field, another to his merchant business, merchant business: or merchandise.
Matt 22:6 οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν. and the remainder seized his servants and dealt with them spitefully, and they killed them.
Matt 22:7 {RP: Καὶ ἀκούσας} [P1904 TR: Ἀκούσας δὲ] ὁ βασιλεὺς {RP P1904: ἐκεῖνος} [TR: - ] ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους, καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν. {RP: And} [P1904 TR: But] when {RP P1904: that} [TR: the] king heard it, he became angry, and he sent his army, and he destroyed those murderers and burned their city. καὶ ἀκούσας, and having heard, RP F1853=20/20 F1859=6/7 vs. ἀκούσας δὲ, but having heard, P1904 TR F1853=0/20 F1859=0/7 vs. another reading, F1853=0/20 F1859=1/7. A case of collusion between P1904 and TR?
ἐκεῖνος, that: present in RP P1904 F1853=20/20 F1859=6/7 vs. absent in TR F1853=0/20 F1859=1/7.
Matt 22:8 Τότε λέγει τοῖς δούλοις αὐτοῦ, Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι. Then he said to his servants, ‘The wedding is ready, but the guests were not worthy.
Matt 22:9 Πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους {RP-text TR: ἂν} [RP-marg P1904: ἐὰν] εὕρητε, καλέσατε εἰς τοὺς γάμους. So go to the arterial roads and invite whoever you find to the wedding.’ ἂν, (who)ever (1), RP-text TR F1853=10/20 F1859=3/8 vs. ἐὰν, (who)ever (2), RP-marg P1904 F1853=10/20 F1859=5/8. A weak disparity with RP-text, R=14:16.
arterial roads ← through-exits of the roads.
whoever ← as many as.
Matt 22:10 Καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας ὅσους εὗρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ γάμος ἀνακειμένων. So those servants went out to the roads and gathered everyone they found, both bad and good, and the wedding was furnished with diners. diners ← recliners.
Matt 22:11 Εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου· Then the king came to see the diners and saw there a man not dressed in wedding clothes,
Matt 22:12 καὶ λέγει αὐτῷ, Ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; Ὁ δὲ ἐφιμώθη. and he said to him, ‘My friend, how is it that you have come here not having wedding dress?’ And he was speechless. speechless ← muzzled.
Matt 22:13 Τότε εἶπεν ὁ βασιλεὺς τοῖς διακόνοις, Δήσαντες αὐτοῦ {RP-text P1904 TR: πόδας καὶ χεῖρας} [RP-marg: χεῖρας καὶ πόδας], ἄρατε αὐτὸν καὶ ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. Then the king said to the servants, ‘Bind him by the {RP-text P1904 TR: feet and hands} [RP-marg: hands and feet] and remove him and cast him into the outer darkness. There, there will be weeping and gnashing of teeth.’ πόδας καὶ χεῖρας, feet + and hands, RP-text P1904 TR F1853=8/20 F1859=6/7 vs. χεῖρας καὶ πόδας, hands + and feet, RP-marg F1853=12/20 F1859=1/7. AV differs textually, but not following TR.
Matt 22:14 Πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί. For many are called, but few are chosen.”
Matt 22:15 Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. Then the Pharisees went and took counsel as to how to trap him in his speech,
Matt 22:16 Καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν Ἡρῳδιανῶν, λέγοντες, Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ, καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων. and they sent their disciples to him with the Herodians, who said, “Teacher, we know that you are true and teach the way of God in truth, and you do not concern yourself with the opinion of anyone, for you do not regard the status of men. you do not concern yourself ← it is not of concern to you.
status ← face.
Matt 22:17 Εἰπὲ οὖν ἡμῖν, τί σοι δοκεῖ; Ἔξεστιν δοῦναι κῆνσον Καίσαρι, ἢ οὔ; So tell us, what do you think? Is it permitted to pay census-tax to Caesar or not?” what do you think ← what does it seem to you.
Matt 22:18 Γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν, Τί με πειράζετε, ὑποκριταί; But Jesus, having become aware of their wickedness, said, “Why do you test me, you hypocrites?
Matt 22:19 Ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσου. Οἱ δὲ προσήνεγκαν αὐτῷ δηνάριον. Show me the official coin of the census-tax.” So they brought a denary to him. denary: a silver coin.
Matt 22:20 Καὶ λέγει αὐτοῖς, Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; Then he said to them, “Whose is this image and inscription?”
Matt 22:21 Λέγουσιν αὐτῷ, Καίσαρος. Τότε λέγει αὐτοῖς, Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι· καὶ τὰ τοῦ θεοῦ τῷ θεῷ. They said to him, “Caesar's.” Then he said to them, “Render therefore to Caesar the things that are of Caesar, and to God the things that are of God.”
Matt 22:22 Καὶ ἀκούσαντες ἐθαύμασαν· καὶ ἀφέντες αὐτὸν ἀπῆλθον. And when they heard this, they were amazed, and they left him and departed.
Matt 22:23 Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, {RP-text P1904 TR: οἱ} [RP-marg: - ] λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτόν, On that day the Sadducees, {RP-text P1904 TR: who say} [RP-marg: saying that] there is no resurrection, came to him and questioned him, οἱ, who (say): present in RP-text P1904 TR F1853=13/21 F1859=6/8 vs. absent in RP-marg F1853=8/21 F1859=2/8.
Matt 22:24 λέγοντες, Διδάσκαλε, Μωσῆς εἶπεν, Ἐάν τις ἀποθάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ, καὶ ἀναστήσει σπέρμα τῷ ἀδελφῷ αὐτοῦ. saying, “Teacher, Moses said, ‘If someone dies, not having children, his brother shall marry his wife in the capacity of the deceased's brother and raise seed to his brother.’ Deut 25:5.
marry ... in the capacity of the deceased's brother: all one word in Greek.
seed: implying more continuity than just offspring.
Matt 22:25 Ἦσαν δὲ παρ' ἡμῖν ἑπτὰ ἀδελφοί· καὶ ὁ πρῶτος γαμήσας ἐτελεύτησεν· καὶ μὴ ἔχων σπέρμα, ἀφῆκεν τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ. Now there were seven brothers in our community. And the first married, and he died, and not having any seed, he left his wife to his brother. in our community ← with us.
seed: see Matt 22:24.
Matt 22:26 Ὁμοίως καὶ ὁ δεύτερος, καὶ ὁ τρίτος, ἕως τῶν ἑπτά. Likewise also the second, and the third, up to the seventh. seventh ← seven.
Matt 22:27 Ὕστερον δὲ πάντων ἀπέθανεν καὶ ἡ γυνή. And last of all, the woman died too.
Matt 22:28 Ἐν τῇ οὖν ἀναστάσει, τίνος τῶν ἑπτὰ ἔσται {RP TR: - } [P1904: ἡ] γυνή; Πάντες γὰρ ἔσχον αὐτήν. In the resurrection then, to whom of the seven will she be {RP TR: - } [P1904: the] wife? For all of them had her.” ἡ, the (wife): absent in RP TR F1853=20/20 F1859=7/7 vs. present in P1904 F1853=0/20 F1859=0/7.
Matt 22:29 Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Πλανᾶσθε, μὴ εἰδότες τὰς γραφάς, μηδὲ τὴν δύναμιν τοῦ θεοῦ. Then Jesus answered and said to them, “You are going astray, not knowing the scriptures, nor the power of God.
Matt 22:30 Ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν, οὔτε ἐκγαμίζονται, ἀλλ' ὡς ἄγγελοι {RP TR: τοῦ} [P1904: - ] θεοῦ ἐν οὐρανῷ εἰσιν. For in the resurrection, they do not marry nor are given in marriage, but they are as the angels of God in heaven. τοῦ, the (God): present in RP TR F1853=19/20 F1859=4/7 vs. absent in P1904 F1853=1/20 (Scrivener's s) F1859=3/7.
Matt 22:31 Περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν, οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ, λέγοντος, And concerning the resurrection of the dead, have you not read that which was spoken to you by God, where he says,
Matt 22:32 Ἐγώ εἰμι ὁ θεὸς Ἀβραάμ, καὶ ὁ θεὸς Ἰσαάκ, καὶ ὁ θεὸς Ἰακώβ; Οὐκ ἔστιν ὁ θεὸς θεὸς νεκρῶν, ἀλλὰ ζώντων. ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? God is not a God of the dead, but of the living.” Ex 3:6.
God: we retain a capital G, because although it would be a god of the dead, the reference is also to the God of the living.
Matt 22:33 Καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ. And when the crowds heard it, they were astounded at his teaching.
Matt 22:34 Οἱ δὲ Φαρισαῖοι, ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους, συνήχθησαν ἐπὶ τὸ αὐτό. But the Pharisees, having heard that he had silenced the Sadducees, gathered right there together, silenced ← muzzled.
Matt 22:35 Καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικός, πειράζων αὐτόν, καὶ λέγων, and one of them, a scholar in the law, asked him a question, testing him, and he said,
Matt 22:36 Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; “Teacher, which commandment is the greatest in the law?” the greatest ← great, positive degree for superlative; Hebraistic – Hebrew only uses the article to denote the superlative, but in the Greek it is necessarily absent, as it is the complement of the verb to be, understood.
Matt 22:37 ὁ δὲ Ἰησοῦς {RP P1904: ἔφη} [TR: εἶπεν] αὐτῷ, Ἀγαπήσεις κύριον τὸν θεόν σου, ἐν ὅλῃ {RP: - } [P1904 TR: τῇ] καρδίᾳ σου, καὶ ἐν ὅλῃ {RP: - } [P1904 TR: τῇ] ψυχῇ σου, καὶ ἐν ὅλῃ τῇ διανοίᾳ σου. And Jesus said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. ἔφη, he said (1), RP P1904 F1853=20/20 F1859=6/7 vs. εἶπεν, he said (2), TR F1853=0/20 F1859=1/7.
1st τῇ, the (heart of you): absent in RP F1853=12/22 F1859=6/7 vs. present in P1904 TR F1853=10/22 F1859=1/7.
2nd τῇ, the (soul of you): absent in RP F1853=8/23 F1859=3/7 vs. present in P1904 TR F1853=15/23 F1859=4/7. A disparity with RP, R=11:21.
Deut 6:5.
Matt 22:38 Αὕτη ἐστὶν πρώτη καὶ μεγάλη ἐντολή. This is the first and greatest commandment. greatest ← great. Positive degree for superlative.
Matt 22:39 Δευτέρα δὲ ὁμοία {RP-text P1904 TR: αὐτῇ} [RP-marg: αὕτη], Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. {RP-text P1904 TR: And the second is like it} [RP-marg: And the second, which is similar, is this]: You shall love your neighbour as yourself. αὐτῇ, to it, RP-text P1904 TR F1853=9/20 F1859=0/7 vs. αὕτη, this, RP-marg F1853=9/20 F1859=6/7 vs. another reading, F1853=2/20 (Scrivener's ce) F1859=1/7. A disparity with RP-text, R=11:15. This is only a matter of choice of diacritics by scribes and editors.
Lev 19:18.
Matt 22:40 Ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται. In these two commandments hang the whole of the law and the prophets.”
Matt 22:41 Συνηγμένων δὲ τῶν Φαρισαίων, ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς, Then when the Pharisees had gathered together, Jesus questioned them,
Matt 22:42 λέγων, Τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; Τίνος υἱός ἐστιν; Λέγουσιν αὐτῷ, Τοῦ {RP P1904: Δαυίδ} [TR: Δαβίδ]. and he said, “What do you think about Christ? Whose son is he?” They said to him, “David's.” David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Christ ← the Christ.
Matt 22:43 Λέγει αὐτοῖς, Πῶς οὖν {RP P1904: Δαυὶδ} [TR: Δαβὶδ] ἐν πνεύματι κύριον αὐτὸν καλεῖ, λέγων, He said to them, “How come then David calls him Lord in the spirit, saying, David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 22:44 Εἶπεν ὁ κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου;

‘The Lord said to my Lord,

«Sit on my right hand side

Until I make your enemies your footstool» ’?

 Ps 110:1.
your footstool ← a footstool of your feet.
Matt 22:45 Εἰ οὖν {RP P1904: Δαυὶδ} [TR: Δαβὶδ] καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστιν; If, then, David calls him Lord, how is it that he is his son?” David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
Matt 22:46 Καὶ οὐδεὶς ἐδύνατο αὐτῷ ἀποκριθῆναι λόγον· οὐδὲ ἐτόλμησέν τις ἀπ' ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι. And no-one was able to answer him a word, nor did anyone dare to question him any longer from that day.
Matt 23:1 Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ, Then Jesus spoke to the crowds and to his disciples,
Matt 23:2 λέγων, Ἐπὶ τῆς Μωσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι· and he said, “The scribes and Pharisees have sat down on Moses' seat,
Matt 23:3 πάντα οὖν ὅσα {RP P1904: ἐὰν} [TR: ἂν] εἴπωσιν ὑμῖν τηρεῖν, τηρεῖτε καὶ ποιεῖτε· κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. so whatever they tell you to keep, you are keeping to and doing, but do not do according to their works, for they say things, but they do not do them. ἐὰν, (what)ever (1), RP P1904 F1853=16/21 F1859=7/8 vs. ἂν, (what)ever (2), TR F1853=5/21 F1859=1/8.
whatever ← everything whatever.
you are keeping to and doing: AV differs, translating these ↴
Matt 23:4 Δεσμεύουσιν γὰρ φορτία βαρέα καὶ δυσβάστακτα, καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, τῷ δὲ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. For they bind heavy burdens and things hard to bear, and they put them on the shoulders of men, but they are not willing to move them with their finger. ↳ verbs as imperatives, which is grammatically equally possible, but they fit the context (v.4) better as indicatives. It is clear that both their works and their sayings are wrong.
Matt 23:5 Πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν {RP TR: δὲ} [P1904: γὰρ] τὰ φυλακτήρια αὐτῶν, καὶ μεγαλύνουσιν τὰ κράσπεδα τῶν ἱματίων αὐτῶν· But they do all their works to be seen by men, {RP TR: and} [P1904: for] they broaden their phylacteries and lengthen the fringes of their coats, δὲ, and, RP TR F1853=19/20 F1859=6/8 vs. γὰρ, for, P1904 F1853=1/20 (Scrivener's y) F1859=2/8. We correct here Scrivener's assumed erroneous interchange of δὲ and γὰρ. A disparity with F1853; F1859 is correct.
fringes: see Num 15:38; literally hems.
Matt 23:6 {RP TR: φιλοῦσίν τε} [P1904: φιλοῦσιν δὲ] τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις, καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, and they love the privileged couches at dinners and the prime seats in the synagogues, τε, and (conjunctive), RP TR F1853=16/22 F1859=5/7 vs. δὲ, and (slightly adversative), P1904 F1853=5/22 (Scrivener's acgpxonce) F1859=2/7 vs. another reading, F1853=1/22 (Scrivener's yonce) F1859=0/7. Manuscripts x and y have the reading more than once, and inconsistently.
Matt 23:7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, Ῥαββί, ῥαββί· and the greetings in the markets, and to be called by men, ‘Rabbi, rabbi.’
Matt 23:8 ὑμεῖς δὲ μὴ κληθῆτε Ῥαββί· εἷς {RP TR: γάρ ἐστιν ὑμῶν} [P1904: γὰρ ὑμῶν ἐστιν] ὁ {RP TR: καθηγητής} [P1904: διδάσκαλος], ὁ χριστός· πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. But do not you be called ‘rabbi’. For you have one {RP TR: guide} [P1904: teacher]: Christ. And you are all brothers. ἐστιν ὑμῶν, is + of yours, RP TR F1853=20/21 F1859=7/8 vs. ὑμῶν ἐστιν, of yours + is, P1904 F1853=1/21 (Scrivener's xonce) F1859=0/8 vs. phrase absent, F1853=0/21 F1859=1/8.
καθηγητής, guide, RP TR F1853=16/20 F1859=6/7 vs. διδάσκαλος, teacher, P1904 F1853=4/20 (Scrivener's dlmn) F1859=1/7.
you have one ← one is your.
Matt 23:9 Καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὁ πατὴρ ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς. And do not call anyone your ‘father’ on earth, for you have one father, who is in the heavens.
Matt 23:10 Μηδὲ κληθῆτε καθηγηταί· εἷς γὰρ ὑμῶν ἐστιν ὁ καθηγητής, ὁ χριστός. And do not be called ‘guides’. For you have one guide: Christ.
Matt 23:11 Ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. And the greatest among you will be your servant. greatest ← greater, Greek comparative for superlative.
among you ← of you.
Matt 23:12 Ὅστις δὲ ὑψώσει ἑαυτόν, ταπεινωθήσεται· καὶ ὅστις ταπεινώσει ἑαυτόν, ὑψωθήσεται. And whoever exalts himself will be humbled, and whoever humbles himself will be exalted. exalts ← will exalt.
humbles ← will humble.
Matt 23:13 Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, {RP P1904 S1550: ὅτι κατεσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι· διὰ τοῦτο λήψεσθε περισσότερον κρίμα} [E1624 S1894: ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν]. But woe to you, scribes and Pharisees, hypocrites, ¶ {RP P1904 S1550: because you devour widows' houses, and for a pretence you say long prayers. On account of this you will receive greater judgment} [E1624 S1894: because you shut up the kingdom of the heavens in front of men, for you do not go in, nor do you let those who are on the road to going in actually go in]. ¶ Verse order: E1624 S1894, but not RP P1904 S1550 F1853=20/20 F1859=7/7 AV, transpose the part of verses 13 and 14 from the marker (¶) to the end of the verse.
Matt 23:14 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, {RP P1904 S1550: ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν} [E1624 S1894: ὅτι κατεσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι· διὰ τοῦτο λήψεσθε περισσότερον κρίμα]. Woe to you, scribes and Pharisees, hypocrites, ¶ {RP P1904 S1550: because you shut up the kingdom of the heavens in front of men, for you do not go in, nor do you let those who are on the road to going in actually go in} [E1624 S1894: because you devour widows' houses and for a pretence you say long prayers. On account of this you will receive greater judgment]. ¶ Verse order: see above verse.
Matt 23:15 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. Woe to you, scribes and Pharisees, hypocrites, because you go round sea and dry land to make one proselyte, and when it has taken place, you make him a son of Gehenna twofold more than yourselves. has taken place ← takes place.
Gehenna: see Matt 5:22.
Matt 23:16 Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοί, οἱ λέγοντες, Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν· ὃς δ' ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ, ὀφείλει. Woe to you, you blind guides, who say, ‘Whoever swears by the sanctuary, it is nothing, but whoever swears by the gold of the sanctuary is a debtor.’
Matt 23:17 Μωροὶ καὶ τυφλοί· τίς γὰρ μείζων ἐστίν, ὁ χρυσός, ἢ ὁ ναὸς ὁ ἁγιάζων τὸν χρυσόν; Fools and blind men, for which is greater, the gold, or the sanctuary which sanctifies the gold?
Matt 23:18 Καί, Ὃς {RP TR: ἐὰν} [P1904: ἂν] ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ' ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει. And: ‘Whoever swears by the altar, it is nothing, but whoever swears by the gift which is on it is a debtor.’ ἐὰν, (who)ever (1), RP TR F1853=15/21 F1859=3/7 vs. ἂν, (who)ever (2), P1904 F1853=6/21 F1859=4/7.
on ← above.
Matt 23:19 Μωροὶ καὶ τυφλοί· τί γὰρ μεῖζον, τὸ δῶρον, ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; Fools and blind men, for which is greater, the gift, or the altar which sanctifies the gift?
Matt 23:20 Ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσιν τοῖς ἐπάνω αὐτοῦ· So he who swears by the altar swears by it and everything on it, swears ← swore, but the aorist participle can be contemporaneous with the main verb, including classically (“coincident use”), and it may represent the perfective aspect rather than the past tense here, or even be equivalent to the present participle. The second swears is present indicative. Compare Acts 13:46, Gal 2:1, 1 Tim 3:13.
on ← above.
Matt 23:21 καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ {RP P1904: κατοικήσαντι} [TR: κατοικοῦντι] αὐτόν· and he who swears by the sanctuary swears by it and by him who {RP P1904: dwells} [TR: dwells] in it, κατοικήσαντι, dwells / dwelt, RP P1904 F1853=15/21 F1859=4/7 vs. κατοικοῦντι, dwells, TR F1853=6/21 F1859=3/7.
swears: see v.20.
{RP: dwells: a similar argument to that of swears applies. See above.}
Matt 23:22 καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. and he who swears by heaven swears by the throne of God and by him who sits on it. swears: see v.20.
on ← above.
Matt 23:23 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸν ἔλεον καὶ τὴν πίστιν· ταῦτα {RP TR: - } [P1904: δὲ] ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι. Woe to you, scribes and Pharisees, hypocrites, because you pay the tithe of mint and dill and cumin but have omitted the weightier aspects of the law: judgment and mercy and faith. {RP TR: You} [P1904: And you] should have done these things, while not omitting the former things. δὲ, and: absent in RP TRF1853=16/20 F1859=7/8 vs. present in P1904 F1853=4/20 (Scrivener's efgx) F1859=1/8.
pay: or take.
Matt 23:24 Ὁδηγοὶ τυφλοί, οἱ διϋλίζοντες τὸν κώνωπα, τὴν δὲ κάμηλον καταπίνοντες. You blind guides, you strain off a gnat, but you swallow a camel. you ← who.
a camel ← the camel. See Gen 22:9.
Matt 23:25 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ {RP P1904: ἀδικίας} [TR: ἀκρασίας]. Woe to you, scribes and Pharisees, you hypocrites, because you clean the outside of the cup and dish, but inside they are full of plunder and {RP P1904: injustice} [TR: excess]. ἀδικίας, injustice, RP P1904 F1853=18/20 F1859=4/7 vs. ἀκρασίας, bad mixture, intemperance, excess, TR F1853=1/20 (Scrivener's d) F1859=3/7 vs. ἀκαθαρσίας, uncleanness, F1853=1/20 (Scrivener's g) F1859=0/7. AV differs textually.
Matt 23:26 Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτῶν καθαρόν. You blind Pharisee, first clean the inside of the cup and the dish, so that the outside of them may also become clean.
Matt 23:27 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι, ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας. Woe to you, scribes and Pharisees, hypocrites, because you are like whitewashed sepulchres, which on the outside appear beautiful, but inside are full of bones of the dead and all uncleanness.
Matt 23:28 Οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δὲ μεστοί ἐστε ὑποκρίσεως καὶ ἀνομίας. In this way, you for your part appear righteous to men on the outside, but inside you are full of hypocrisy and lawlessness. for your part ← also.
Matt 23:29 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν, καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, Woe to you, scribes and Pharisees, hypocrites, because you build the tombs of the prophets, and you adorn the sepulchres of the righteous, sepulchres ← memorials.
Matt 23:30 καὶ λέγετε, Εἰ ἦμεν ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἦμεν κοινωνοὶ αὐτῶν ἐν τῷ αἵματι τῶν προφητῶν. and you say, ‘If we had been around in the days of our fathers, we would not have been party with them to the shed blood of the prophets.’
Matt 23:31 Ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας· So you witness to yourselves that you are sons of those who killed the prophets.
Matt 23:32 καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. You too, fill up the measure of your fathers.
Matt 23:33 Ὄφεις, γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης; Serpents, offspring of vipers, how can you flee from the judgment of Gehenna? can you ← are you to, rhetorical deliberative subjunctive.
Gehenna: see Matt 5:22.
Matt 23:34 Διὰ τοῦτο, ἰδού, ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· καὶ ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· On account of this, look, I send you prophets and wise men and scribes, and some of them you will kill and crucify, and some of them you will flog in your synagogues and persecute from city to city,
Matt 23:35 ὅπως ἔλθῃ ἐφ' ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυνόμενον ἐπὶ τῆς γῆς, ἀπὸ τοῦ αἵματος Ἄβελ τοῦ δικαίου, ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. so that all righteous blood shed on earth should come upon you from the blood of righteous Abel to the blood of Zechariah the son of Berechiah whom you killed between the sanctuary and the altar. so that: the classical meaning is in order that. We do not entirely exclude the possibility of a purpose clause here.
Berechiah ← Barachias, but we conform it to Zech 1:1.
Matt 23:36 Ἀμὴν λέγω ὑμῖν, {RP P1904: ὅτι} [TR: - ] ἥξει {RP-text: πάντα ταῦτα} [RP-marg P1904 TR: ταῦτα πάντα] ἐπὶ τὴν γενεὰν ταύτην. Truly, I say to you {RP P1904: that} [TR: that] all this will come upon this generation. ὅτι, that: present in RP P1904 F1853=20/21 F1859=6/7 vs. absent in TR F1853=1/21 (Scrivener's xonce) F1859=1/7.
πάντα ταῦτα, all + these (things), RP-text F1853=14/20 F1859=3/7 vs. ταῦτα πάντα, these (things) + all, RP-marg P1904 TR F1853=6/20 F1859=4/7.
Matt 23:37 Ἱερουσαλήμ, Ἱερουσαλήμ, ἡ {RP-text: ἀποκτένουσα} [P1904: ἀποκτέννουσα] [RP-marg TR: ἀποκτείνουσα] τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ἐπισυνάγει ὄρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wished to gather your children in the way a bird gathers her nestlings under her wings, but you have not been willing. ἀποκτένουσα, RP-text F1853=10/21 F1859=4/8 vs. ἀποκτέννουσα, P1904, F1853=3/21 (Scrivener's hky) F1859=1/8 vs. ἀποκτείνουσα, RP-marg TR F1853=6/21 F1859=3/8 vs. other readings, F1853=2/21 (Scrivener's a*d) F1859=0/8. All forms listed are a present participle, killing, and we ignore accentuation, but the alternative accentuation ἀποκτενοῦσα would be future.
you ← her, third person used after vocative.
Matt 23:38 Ἰδού, ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Behold, your house is being left to you desolate.
Matt 23:39 Λέγω γὰρ ὑμῖν, οὐ μή με {RP TR: ἴδητε} [P1904: ἴδετε] ἀπ' ἄρτι, ἕως ἂν εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. For I say to you, you certainly will not see me from now until you say,

‘Blessed is he who comes in the name of the Lord.’ ”

 ἴδητε, see (classical subjunctive), RP TR F1853=20/21 F1859=7/7 vs. ἴδετε, see (non-classical imperative), P1904 F1853=0/21 F1859=0/7 vs. another reading, F1853=1/21 (Scrivener's xonce) F1859=0/7.
Ps 118:26.
Matt 24:1 Καὶ ἐξελθὼν ὁ Ἰησοῦς ἐπορεύετο ἀπὸ τοῦ ἱεροῦ· καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ. Then Jesus went out and left the temple, and his disciples came to him to point out to him the buildings of the temple.
Matt 24:2 Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, Οὐ βλέπετε {RP-text TR: πάντα ταῦτα} [RP-marg P1904: ταῦτα πάντα]; Ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς {RP P1904: οὐ} [TR: οὐ μὴ] καταλυθήσεται. But Jesus said to them, “Do you not see all these things? Truly, I say to you, there {RP P1904: - } [TR: certainly] will not be a stone left on a stone here, which will not be demolished.” πάντα ταῦτα, all + these (things), RP-text TR F1853=12/21 F1859=3/7 vs. ταῦτα πάντα, these (things) + all, RP-marg P1904 F1853=9/21 F1859=4/7.
οὐ, not, RP P1904 F1853=17/22 F1859=6/7 vs. οὐ μὴ, certainly not, TR F1853=5/22 F1859=1/7.
Matt 24:3 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν Ἐλαιῶν, προσῆλθον αὐτῷ οἱ μαθηταὶ κατ' ἰδίαν, λέγοντες, Εἰπὲ ἡμῖν, πότε ταῦτα ἔσται; Καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας, καὶ τῆς συντελείας τοῦ αἰῶνος; And as he sat on the Mount of Olives, the disciples came to him privately and said, “Tell us when these things will be, and what the sign of your coming is, and of the consummation of the age.”
Matt 24:4 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, Βλέπετε, μή τις ὑμᾶς πλανήσῃ. Then Jesus replied and said to them, “See that no-one leads you astray,
Matt 24:5 Πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, λέγοντες, Ἐγώ εἰμι ὁ χριστός· καὶ πολλοὺς πλανήσουσιν. for many will come in my name, saying, ‘I am the Christ’, and they will lead many astray.
Matt 24:6 Μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· δεῖ γὰρ πάντα γενέσθαι· ἀλλ' οὔπω ἐστὶν τὸ τέλος. But you will hear of wars and rumours of wars. Watch out and do not be troubled, for all things must take place, but the end is not yet. do not be troubled: or see that you are not troubled.
Matt 24:7 Ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν· καὶ ἔσονται λιμοὶ καὶ λοιμοὶ καὶ σεισμοὶ κατὰ τόπους. For nation will rise against nation, and kingdom against kingdom, and there will be famines and pestilences and earthquakes in various places. Isa 19:2, loosely.
Matt 24:8 Πάντα δὲ ταῦτα ἀρχὴ ὠδίνων. But all these things are the beginning of birth pains.
Matt 24:9 Τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν, καὶ ἀποκτενοῦσιν ὑμᾶς· καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων {RP P1904 S1550 S1894: τῶν} [E1624: - ] ἐθνῶν διὰ τὸ ὄνομά μου. Then they will deliver you into tribulation and will kill you, and you will be hated by all {RP P1904 S1550 S1894: the} [E1624: the] nations on account of my name. τῶν, the: present in RP P1904 S1550 S1894 F1853=16/21 F1859=7/7 vs. absent in E1624 F1853=5/21 F1859=0/7.
Matt 24:10 Καὶ τότε σκανδαλισθήσονται πολλοί, καὶ ἀλλήλους παραδώσουσιν, καὶ μισήσουσιν ἀλλήλους. And then many will stumble and will deliver each other up and will hate each other. Isa 8:15.
stumble: or be offended. The Hebrew in Isa 8:15 is ‫כָּשַׁל‬, kashal, stumble.
Matt 24:11 Καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται, καὶ πλανήσουσιν πολλούς. And many false prophets will arise and will lead many astray. arise: or be raised up.
Matt 24:12 Καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν· And on account of lawlessness being increased, the love of many will go cold.
Matt 24:13 ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. But it is he who remains until the end who will be saved. remains ← remained. See Matt 23:20.
who ← this (one).
Matt 24:14 Καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν· καὶ τότε ἥξει τὸ τέλος. And this gospel of the kingdom will be preached in the whole world as a witness to all the nations, and then the end will come.
Matt 24:15 Ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως, τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου, {RP P1904 E1624 S1894: ἑστὼς} [S1550: ἑστὸς] ἐν τόπῳ ἁγίῳ - ὁ ἀναγινώσκων νοείτω - So when you see the abomination of desolation, spoken of through Daniel the prophet, standing in the holy place – may the reader understand – ἑστὼς, standing (masculine), RP P1904 E1624 S1894 F1853=18/21 F1859=4/7 vs. ἑστὸς, standing (neuter, agreeing with abomination), S1550 F1853=3/21 (Scrivener's gks) F1859=3/7. Scrivener appears to have collated in F1859 (but not F1853) against S1550, since he ↴
Dan 9:27, Dan 11:31, Dan 12:11.
Matt 24:16 τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν ἐπὶ τὰ ὄρη· then let those in Judaea flee to the mountains. ↳ gives ἑστὼς as the variant. We have seen that wLHP read ἑστὼς.
Matt 24:17 ὁ ἐπὶ τοῦ δώματος μὴ καταβαινέτω {RP P1904: ἆραι τὰ} [TR: ἆραί τι] ἐκ τῆς οἰκίας αὐτοῦ· Let him who is on the roof not come down to take {RP P1904: his belongings} [TR: anything] out of his house. ἆραι τὰ, take the (things of his), RP P1904 F1853=18/20 F1859=7/9 vs. ἆραί τι, take anything, TR F1853=2/20 (Scrivener's uy, u being very doubtful) F1859=1/9 vs. phrase absent, F1853=0/20 F1859=1/9.
Matt 24:18 καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὰ ἱμάτια αὐτοῦ. And let him who is in the field not turn back to take his clothes.
Matt 24:19 Οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. But woe to those with child and to those breastfeeding in those days. with child ← having in belly.
Matt 24:20 Προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος, μηδὲ {RP P1904: - } [TR: ἐν] σαββάτῳ. And pray that your flight may not take place in winter or on a Sabbath, ἐν, on (a preposition strengthening the dative): absent in RP P1904 F1853=16/21 F1859=5/7 vs. present in TR F1853=5/21 F1859=2/7.
Matt 24:21 Ἔσται γὰρ τότε θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ' ἀρχῆς κόσμου ἕως τοῦ νῦν, οὐδ' οὐ μὴ γένηται. for then there will be a great tribulation, the like of which has not taken place since the beginning of the world up until now, nor ever will take place, Dan 12:1.
ever: this sense is present in οὐ μὴ.
Matt 24:22 Καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι. and if those days were not shortened, no flesh would be saved. But for the sake of the chosen, those days will be shortened. no flesh would be saved ← not all flesh would have been saved or all flesh would not have been saved, a Hebraism.
Matt 24:23 Τότε ἐάν τις ὑμῖν εἴπῃ, Ἰδού, ὧδε ὁ χριστός, ἤ, Ὧδε, μὴ πιστεύσητε. Then if anyone says to you, ‘Look, here is the Christ’, or, ‘There’, do not believe it, there ← here.
Matt 24:24 Ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα, ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς. for false Christs will arise, and false prophets, and they will produce great signs and miracles, so as to lead astray, if it is possible, even those chosen. arise: or be raised up.
produce ← give.
Matt 24:25 Ἰδού, προείρηκα ὑμῖν. Behold, I have foretold you.
Matt 24:26 Ἐὰν οὖν εἴπωσιν ὑμῖν, Ἰδού, ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· Ἰδού, ἐν τοῖς ταμείοις, μὴ πιστεύσητε. So if they say to you, ‘Look, he is in the desert’, do not go out, or, ‘Look, he is in the private offices’, do not believe it,
Matt 24:27 Ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται {RP-text P1904 TR: καὶ} [RP-marg: - ] ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. for as lightning comes out from the east and shines as far as the west, so {RP-text P1904 TR: also} [RP-marg: - ] shall the coming of the son of man be, καὶ, also: present in RP-text P1904 TR F1853=9/21 F1859=4/7 vs. absent in RP-marg F1853=12/21 F1859=3/7. Nearly a disparity with RP-text, R=15:15.
Matt 24:28 Ὅπου γὰρ ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. for wherever the carcase is, there the eagles will be gathered.
Matt 24:29 Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων, ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. But immediately after the tribulation of those days,

The sun will be darkened,

And the moon will not give its lustre,

And the stars will fall from the sky,

And the powers of the heavens will be shaken.

 Isa 13:10, Isa 34:4.
sky ← heaven, but the word is used of the sky in the next verse too and elsewhere, e.g. Matt 13:32 (birds of the sky).
Matt 24:30 Καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ· καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς. And then the sign of the son of man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the son of man coming on the clouds of heaven with power and great glory. Dan 7:13, Zech 12:12.
the sky: or heaven.
heaven: or the sky.
great ← much.
Matt 24:31 Καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος φωνῆς μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων, ἀπ' ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν. And he will send his angels, with a loud sound of a trumpet, and they will gather his chosen ones from the four winds, from one end of the skies to the other. Deut 30:4.
from one end of the skies to the other ← from ends of heaven up to ends of them.
Matt 24:32 Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλός, καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος· But learn the parable from the fig tree. When its branches become supple and it produces leaves, know that the harvest is near. branches ← branch.
harvest: or summer. Figs can ripen quickly. Harvest fits the context of Matt 13:30, Matt 21:34, Matt 24:3.
Matt 24:33 οὕτως καὶ ὑμεῖς, ὅταν ἴδητε {RP-text P1904: ταῦτα πάντα} [RP-marg TR: πάντα ταῦτα], γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. In this way, you too, when you see all these things, know that it is near, at the doors even. ταῦτα πάντα, these (things) + all, RP-text P1904 F1853=11/20 F1859=6/8 vs. πάντα ταῦτα, all + these (things), RP-marg TR F1853=9/20 F1859=2/8.
Matt 24:34 Ἀμὴν {RP P1904 S1550 S1894: λέγω} [E1624: λέγων] ὑμῖν, οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα ταῦτα γένηται. Truly, {RP P1904 S1550 S1894: I} [E1624: I] say to you, this generation will certainly not pass away until all these things take place. λέγω, I say, RP P1904 S1550 S1894 vs. λέγων, saying, E1624. No variations from Scrivener (in F1853 or F1859); we presume he understood E1624 to read λέγω, but it ↴
Matt 24:35 Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. Heaven and earth will pass away, but my words will certainly not pass away. ↳ certainly reads λέγων (which we take to be an error in E1624). We have verified that aiwL read λέγω.
Matt 24:36 Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ {RP P1904: - } [TR: τῆς] ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ πατήρ μου μόνος. But concerning that day and {RP P1904: - } [TR: the] hour, no-one knows it – not even the angels of the heavens – except my father alone. τῆς, the : absent in RP P1904 F1853=18/21 F1859=7/9 vs. present in TR F1853=3/21 (Scrivener's q*ru, u being very doubtful) F1859=2/9.
Matt 24:37 Ὥσπερ δὲ αἱ ἡμέραι τοῦ Νῶε, οὕτως ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. But as the days of Noah were, so also the coming of the son of man will be. Noah ← Noe, conformed to Gen 5:29.
Matt 24:38 Ὥσπερ γὰρ ἦσαν ἐν ταῖς ἡμέραις ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ ἐκγαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν, For as in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah went into the ark,
Matt 24:39 καὶ οὐκ ἔγνωσαν, ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. and they did not know until the flood came and eliminated them all – so the coming of the son of man will be too.
Matt 24:40 Τότε δύο ἔσονται ἐν τῷ ἀγρῷ· ὁ εἷς παραλαμβάνεται, καὶ ὁ εἷς ἀφίεται. At that time there will be two men in the field; one will be taken aside and one will be left behind. men: the gender is indicated in the Greek, and the masculine can be generic, but see the next verse.
Matt 24:41 Δύο ἀλήθουσαι ἐν τῷ μύλωνι· μία παραλαμβάνεται, καὶ μία ἀφίεται. Two women will be grinding at the mill; one will be taken aside and one will be left behind. women: the gender is indicated in the Greek.
Matt 24:42 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κύριος ὑμῶν ἔρχεται. So be watchful, for you do not know at what time your Lord will come. time ← hour.
will come ← comes.
Matt 24:43 Ἐκεῖνο δὲ γινώσκετε, ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἄν, καὶ οὐκ ἂν εἴασεν διορυγῆναι τὴν οἰκίαν αὐτοῦ. But know this, that if the master of a house had known in which watch the thief would come, he would have been on guard and would not have allowed his house to be broken into. broken into ← dug through.
Matt 24:44 Διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι· ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε, ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. On account of this, you too, be prepared, because at a time when you do not expect it, the son of man will come. time ← hour.
will come ← comes.
Matt 24:45 Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας αὐτοῦ, τοῦ διδόναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; Who then is the faithful and prudent servant, whom his master appointed over his domestic staff to give them food at the proper time? master ← lord (and so up to 25:40).
Matt 24:46 Μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως. Blessed is that servant whom his master will find so doing when he comes. comes ← having come. See Matt 23:20.
Matt 24:47 Ἀμὴν λέγω ὑμῖν, ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. Truly, I say to you that he will appoint him over all his property.
Matt 24:48 Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, Χρονίζει ὁ κύριός μου ἐλθεῖν, And if that bad servant should say in his heart, ‘My master is delaying in coming’,
Matt 24:49 καὶ ἄρξηται τύπτειν τοὺς συνδούλους {RP TR: - } [P1904: αὐτοῦ], {RP TR: ἐσθίειν δὲ καὶ πίνειν} [P1904: ἐσθίῃ δὲ καὶ πίνῃ] μετὰ τῶν μεθυόντων, and he begins to strike {RP TR: his} [P1904: his] fellow servants and {RP TR: to eat and drink} [P1904: eats and drinks] with those who get drunk, αὐτοῦ, his: absent in RP TR F1853=13/21 F1859=4/8 vs. present in P1904 F1853=8/21 F1859=4/8.
ἐσθίειν δὲ καὶ πίνειν, to eat and drink, RP TR F1853=13/20 F1859=2/7 vs. ἐσθίῃ δὲ καὶ πίνῃ, (if he) eats and drinks, P1904 F1853=5/20 F1859=1/7 vs. other readings, F1853=2/20 (Scrivener's bx) F1859=4/7.
Matt 24:50 ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, then that servant's master will come on a day when he does not expect it and at an hour which he is unaware of,
Matt 24:51 καὶ διχοτομήσει αὐτόν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. and he will cut him in two and will consign his portion with the hypocrites. There, there will be weeping and gnashing of teeth.
Matt 25:1 Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας αὐτῶν ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου. Then the kingdom of the heavens will be like ten virgins who took their lamps and went out to meet the bridegroom. will be like ← will be likened to (which in English suggests that the likening does not take place until that time).
Matt 25:2 Πέντε δὲ ἦσαν ἐξ αὐτῶν φρόνιμοι, καὶ {RP P1904 S1550 S1894: αἱ} [E1624: - ] πέντε μωραί. Now five of them were prudent and five foolish, αἱ, the (five): present in RP P1904 S1550 S1894 F1853=16/19 F1859=7/8 vs. absent in E1624 F1853=3/19 (Scrivener's csp) F1859=1/8.
Matt 25:3 Αἵτινες μωραί, λαβοῦσαι τὰς λαμπάδας {RP: αὐτῶν} [P1904 TR: ἑαυτῶν], οὐκ ἔλαβον μεθ' ἑαυτῶν ἔλαιον· and the foolish ones took {RP: their} [P1904 TR: their own] lamps but did not take any oil with them, αὐτῶν, their, RP F1853=17/19 F1859=7/7 vs. ἑαυτῶν, their own, P1904 TR F1853=2/19 (Scrivener's pu, u being very doubtful) F1859=0/7.
Matt 25:4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις αὐτῶν μετὰ τῶν λαμπάδων αὐτῶν. but the prudent ones took oil in their flasks with their lamps.
Matt 25:5 Χρονίζοντος δὲ τοῦ νυμφίου, ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. But when the bridegroom took a long time, they all dozed off and were asleep.
Matt 25:6 Μέσης δὲ νυκτὸς κραυγὴ γέγονεν, Ἰδού, ὁ νυμφίος ἔρχεται, ἐξέρχεσθε εἰς ἀπάντησιν αὐτοῦ. Then in the middle of the night there was a shout: ‘Look, the bridegroom is coming. Come out and meet him.’ there was ← has taken place, has become.
Matt 25:7 Τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι, καὶ ἐκόσμησαν τὰς λαμπάδας αὐτῶν. Then all those virgins got up and trimmed their lamps.
Matt 25:8 Αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπον, Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. Then the foolish ones said to the prudent, ‘Give us some of your oil, because our lamps keep going out.’ keep going out: present tense, imperfective, iterative duty.
Matt 25:9 Ἀπεκρίθησαν δὲ αἱ φρόνιμοι, λέγουσαι, Μήποτε οὐκ {RP TR: ἀρκέσῃ} [P1904: ἀρκέσει] ἡμῖν καὶ ὑμῖν· πορεύεσθε δὲ μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς. But the prudent ones answered and said, ‘No, in case there is not sufficient for us and you. Go rather to those who sell, and buy some for yourselves.’ ἀρκέσῃ, is sufficient (classical subjunctive), RP TR F1853=18/20 F1859=7/9 vs. ἀρκέσει, is sufficient (non-classical future), P1904 F1853=2/20 (Scrivener's syonce) F1859=2/9.
Matt 25:10 Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι, ἦλθεν ὁ νυμφίος· καὶ αἱ ἕτοιμοι εἰσῆλθον μετ' αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα. But while they were going off to make the purchase, the bridegroom came, and those who were ready went with him to the wedding, and the door was closed.
Matt 25:11 Ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι, λέγουσαι, Κύριε, κύριε, ἄνοιξον ἡμῖν. Then later the other virgins also came and said, ‘Lord, lord, open up to us.’
Matt 25:12 Ὁ δὲ ἀποκριθεὶς εἶπεν, Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. But he answered and said, ‘Truly, I say to you, I do not know you.’
Matt 25:13 Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν, ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. So be watchful, because you do not know the day or the hour when the son of man will come. or ← or even, but sometimes just or (also classically).
Matt 25:14 Ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ· For these things are like a man who went abroad and called his personal servants and handed over his property to them,
Matt 25:15 καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν· καὶ ἀπεδήμησεν εὐθέως. and to one he gave five talents, and to another two, and to another one – to each according to his own capacity – and straightaway went off abroad. talents: 1 talent = 6000 drachmas; a drachma was a silver coin.
Matt 25:16 Πορευθεὶς δὲ ὁ τὰ πέντε τάλαντα λαβὼν εἰργάσατο ἐν αὐτοῖς, καὶ ἐποίησεν ἄλλα πέντε τάλαντα. Now the one who had received five talents went and did business with them and made another five talents. talents (2x): see Matt 25:15.
Matt 25:17 Ὡσαύτως καὶ ὁ τὰ δύο ἐκέρδησεν καὶ αὐτὸς ἄλλα δύο. Similarly, he who had two talents also gained another two. similarly ← similarly also (otiose καί).
talents: see Matt 25:15.
Matt 25:18 Ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν ἐν τῇ γῇ, καὶ ἀπέκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ. But he who had received one went away and dug a hole in the ground and hid his master's money.
Matt 25:19 Μετὰ δὲ χρόνον πολὺν ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων, καὶ συναίρει μετ' αὐτῶν λόγον. After a long time the master of those servants came back and settled his accounts with them. accounts ← account, word.
Matt 25:20 Καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα, λέγων, Κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε, ἄλλα πέντε τάλαντα ἐκέρδησα ἐπ' αὐτοῖς. And the one who had received five talents came and brought another five talents and said, ‘Master, you handed me five talents. Look, I have gained another five talents in addition to them.’ talents (4x): see Matt 25:15.
Matt 25:21 Ἔφη {RP TR: δὲ} [P1904: - ] αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. {RP TR: And his} [P1904: His] master said to him, ‘Well done, you good and faithful servant. You were faithful over a little, so I will appoint you over much. Enter into the joy of your master.’ δὲ, and: present in RP TR F1853=13/20 F1859=5/7 vs. absent in P1904 F1853=7/20 F1859=2/7.
a little ← few.
much ← many.
Matt 25:22 Προσελθὼν δὲ καὶ ὁ τὰ δύο τάλαντα λαβὼν εἶπεν, Κύριε, δύο τάλαντά μοι παρέδωκας· ἴδε, ἄλλα δύο τάλαντα ἐκέρδησα ἐπ' αὐτοῖς. Then the one who had received two talents also came and said, ‘Master, you gave me two talents. Look, I have gained another two in addition to them.’ talents (2x): see Matt 25:15.
Matt 25:23 Ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. His master said to him, ‘Well done, you good and faithful servant. You were faithful over a little, so I will appoint you over much. Enter into the joy of your master.’ a little ← few.
much ← many.
Matt 25:24 Προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν, Κύριε, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας, καὶ συνάγων ὅθεν οὐ διεσκόρπισας· Then the one who had received one talent also came and said, ‘Master, I know that you are a harsh man, reaping where you did not sow and gathering from where you did not scatter. talent: see Matt 25:15.
I know that you ← I know you that you.
Matt 25:25 καὶ φοβηθείς, ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε, ἔχεις τὸ σόν. And, being afraid, I went away and hid your talent in the ground. Look, here you have what is yours.’ talent: see Matt 25:15.
Matt 25:26 Ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ, Πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα, καὶ συνάγω ὅθεν οὐ διεσκόρπισα· But his master answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I did not sow and gather where I did not scatter.
Matt 25:27 ἔδει οὖν σε βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ. Therefore you should have placed my money with the bankers so that when I came, I would have received what was mine with interest. so that: purposive use of καί; a Hebraism.
Matt 25:28 Ἄρατε οὖν ἀπ' αὐτοῦ τὸ τάλαντον, καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα. So take the talent from him and give it to the one who has ten talents. talent (2x): see Matt 25:15.
Matt 25:29 Τῷ γὰρ ἔχοντι παντὶ δοθήσεται, καὶ περισσευθήσεται· ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ ἔχει, ἀρθήσεται ἀπ' αὐτοῦ. For to everyone who has, more will be given, and it will be made to abound, but from him who does not have, even what he has will be taken. it: or he.
Matt 25:30 Καὶ τὸν ἀχρεῖον δοῦλον {RP P1904: ἐκβάλετε} [TR: ἐκβάλλετε] εἰς τὸ σκότος τὸ ἐξώτερον. Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. And cast the unprofitable servant into the outer darkness. There, there will be weeping and gnashing of teeth.’ ἐκβάλετε, cast out (aorist), RP P1904 F1853=12/21 F1859=4/10 vs. ἐκβάλλετε, cast out (present continuous), TR F1853=7/21 F1859=3/10 vs. other readings, F1853=2/21 (Scrivener's cg) F1859=3/10.
Matt 25:31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ' αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, But when the son of man comes in his glory, and all the holy angels with him, then he will sit on his glorious throne, glorious throne ← throne of glory, a Hebraic genitive.
Matt 25:32 καὶ συναχθήσεται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφοριεῖ αὐτοὺς ἀπ' ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων· and all the nations will be gathered before him, and he will separate them from one another as a shepherd separates the sheep from the goats.
Matt 25:33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. And he will place the sheep on his right hand side, but the goats on his left hand side. goats ← goat kids.
Matt 25:34 Τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Then the king will say to those on his right hand side, ‘Come, my father's blessed ones, inherit the kingdom prepared for you after the overthrow of the world. overthrow: AV differs; see Matt 13:35.
Matt 25:35 Ἐπείνασα γάρ, καὶ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ ἐποτίσατέ με· ξένος ἤμην, καὶ συνηγάγετέ με· For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink; I was a stranger, and you took me in;
Matt 25:36 γυμνός, καὶ περιεβάλετέ με· ἠσθένησα, καὶ ἐπεσκέψασθέ με· ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με. naked, and you clothed me; ill, and you visited me; I was in prison, and you came to me.’
Matt 25:37 Τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι, λέγοντες, Κύριε, πότε σὲ εἴδομεν πεινῶντα, καὶ ἐθρέψαμεν; Ἢ διψῶντα, καὶ ἐποτίσαμεν; Then the righteous will reply to him and say, ‘Lord, when did we see you hungry and feed you? Or thirsty and give you drink?
Matt 25:38 Πότε δέ σε εἴδομεν ξένον, καὶ συνηγάγομεν; Ἢ γυμνόν, καὶ περιεβάλομεν; And when did we see you a stranger and take you in? Or naked and clothe you?
Matt 25:39 Πότε δέ σε εἴδομεν ἀσθενῆ, ἢ ἐν φυλακῇ, καὶ ἤλθομεν πρός σε; When did we see you ill or in prison and come to you?’
Matt 25:40 Καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς, Ἀμὴν λέγω ὑμῖν, ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. And the king will reply and say to them, ‘Truly, I say to you, inasmuch as you have done this to one of the least of these brothers of mine, you have done it to me.’
Matt 25:41 Τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Then he will say in turn to those on the left hand side, ‘Depart from me, you cursed people, to the age-abiding fire prepared for the devil and his angels. in turn ← also.
Matt 25:42 Ἐπείνασα γάρ, καὶ οὐκ ἐδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ οὐκ ἐποτίσατέ με· For I was hungry, but you did not give me anything to eat; I was thirsty, but you did not give me anything to drink;
Matt 25:43 ξένος ἤμην, καὶ οὐ συνηγάγετέ με· γυμνός, καὶ οὐ περιεβάλετέ με· ἀσθενής, καὶ ἐν φυλακῇ, καὶ οὐκ ἐπεσκέψασθέ με. I was a stranger, but you did not take me in; naked, but you did not clothe me; ill, and in prison, but you did not visit me.’
Matt 25:44 Τότε ἀποκριθήσονται {RP: - } [P1904 TR: αὐτῷ] καὶ αὐτοί, λέγοντες, Κύριε, πότε σὲ εἴδομεν πεινῶντα, ἢ διψῶντα, ἢ ξένον, ἢ γυμνόν, ἢ ἀσθενῆ, ἢ ἐν φυλακῇ, καὶ οὐ διηκονήσαμέν σοι; Then they too will reply {RP: - } [P1904 TR: to him] and say, ‘Lord, when did we see you hungry or thirsty, or a stranger or naked, or ill or in prison, and did not take care of you?’ αὐτῷ, to him: absent in RP F1853=18/20 F1859=7/7 vs. present in P1904 TR F1853=2/20 (Scrivener's ou, u being very doubtful) F1859=0/7.
Matt 25:45 Τότε ἀποκριθήσεται αὐτοῖς, λέγων, Ἀμὴν λέγω ὑμῖν, ἐφ' ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. Then he will answer them and say, ‘Truly, I say to you, inasmuch as you did not do it to one of the least of these, neither did you do it to me.’
Matt 25:46 Καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον· οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. And these will go away to age-abiding punishment, but the righteous to age-abiding life.”
Matt 26:1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ, And it came to pass, when Jesus had finished all these words, that he said to his disciples,
Matt 26:2 Οἴδατε ὅτι μετὰ δύο ἡμέρας τὸ Πάσχα γίνεται, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι. “You know that in two days' time the Passover takes place, and the son of man will be handed over to be crucified.” will be handed over ← is handed over.
Matt 26:3 Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα, Then the senior priests and the scribes and the elders of the people gathered together in the hall of the high priest, who was called Caiaphas,
Matt 26:4 καὶ συνεβουλεύσαντο ἵνα τὸν Ἰησοῦν {RP P1904: δόλῳ κρατήσωσιν} [TR: κρατήσωσιν δόλῳ] καὶ ἀποκτείνωσιν. and they took counsel as to how to lay hold of Jesus by trickery and kill him. δόλῳ κρατήσωσι(ν), by trickery + that they lay hold of, RP P1904 F1853=18/20 F1859=7/7 vs. κρατήσωσι(ν) δόλῳ, that they lay hold of + by trickery, TR F1853=2/20 (Scrivener's ou, u being very doubtful) F1859=0/7.
as to how to ← in order to.
Matt 26:5 Ἔλεγον δέ, Μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ. But they said, “Not during the festival, so that no uproar takes place among the people.”
Matt 26:6 Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ ἐν οἰκίᾳ Σίμωνος τοῦ λεπροῦ, Now when Jesus was in Bethany in the house of Simon the leper, was: or had arrived.
Matt 26:7 προσῆλθεν αὐτῷ γυνὴ ἀλάβαστρον μύρου ἔχουσα βαρυτίμου, καὶ κατέχεεν ἐπὶ τὴν κεφαλὴν αὐτοῦ ἀνακειμένου. a woman came to him with an alabaster box of very costly ointment, and she poured it over his head as he reclined. with ← having.
Matt 26:8 Ἰδόντες δὲ οἱ μαθηταὶ αὐτοῦ ἠγανάκτησαν, λέγοντες, Εἰς τί ἡ ἀπώλεια αὕτη; But when the disciples saw it, they were indignant, and they said, “For what purpose is this waste?
Matt 26:9 Ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι πολλοῦ, καὶ δοθῆναι {RP-text TR: - } [RP-marg P1904: τοῖς] πτωχοῖς. For this ointment could have been sold for much money and the proceeds given to {RP-text TR: the} [RP-marg P1904: the] poor.” τοῖς, to the: absent in RP-text TR F1853=9/21 F1859=4/7 vs. present in RP-marg P1904 F1853=12/21 F1859=3/7. A weak disparity with RP-text, R=14:16.
Matt 26:10 Γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Τί κόπους παρέχετε τῇ γυναικί; Ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ. But Jesus was aware of it, and he said to them, “Why do you give the woman trouble? For she has done me a good deed.
Matt 26:11 {RP-text TR: Πάντοτε γὰρ τοὺς πτωχοὺς} [RP-marg P1904: Τοὺς πτωχοὺς γὰρ πάντοτε] ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε. For you always have the poor with you, but you do not always have me. πάντοτε γὰρ τοὺς πτωχοὺς, everywhere + for + the poor, RP-text TR F1853=12/21 F1859=1/7 vs. τοὺς πτωχοὺς γὰρ πάντοτε, the poor + for + everywhere, RP-marg P1904 F1853=9/21 F1859=6/7. A weak disparity with RP-text, R=14:16.
Matt 26:12 Βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου, πρὸς τὸ ἐνταφιάσαι με ἐποίησεν. For when she poured this ointment on my body, she did it with my embalming in view. my embalming: objective genitive in our English, objective accusative in Greek (subjective accusative also grammatically possible).
Matt 26:13 Ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη, εἰς μνημόσυνον αὐτῆς. Truly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be recounted as a memorial to her.” to her ← of her, objective genitive (people remember her).
Matt 26:14 Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς, Then one of the twelve, the one called Judas Iscariot, went to the senior priests,
Matt 26:15 εἶπεν, Τί θέλετέ μοι δοῦναι, {RP-text TR: κἀγὼ} [RP-marg P1904: καὶ ἐγὼ] ὑμῖν παραδώσω αὐτόν; Οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. and he said, “What are you willing to give me if I deliver him to you?” And they stipulated thirty pieces of silver for him. κἀγὼ, and I (contracted, crasis), RP-text TR F1853=10/20 F1859=5/9 vs. καὶ ἐγὼ, and I (without crasis), RP-marg P1904 F1853=10/20 F1859=4/9. Nearly a disparity with RP-text, R=16:15.
if: conditional use of καί.
stipulated ← or weighed out; they either weighed the matter up in their minds, or they weighed out silver coins literally. The literal meaning is set up, made stand.
Matt 26:16 Καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ. So from then on he sought a good opportunity to betray him.
Matt 26:17 Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ, λέγοντες αὐτῷ, Ποῦ θέλεις {RP-text: ἑτοιμάσομέν} [RP-marg P1904 TR: ἑτοιμάσωμέν] σοι φαγεῖν τὸ Πάσχα; On the first day of the unleavened bread, the disciples came to Jesus and said to him, “Where do you wish us to prepare for you to eat the Passover?” ἑτοιμάσομέν, we will prepare (future indicative), RP-text F1853=9/21 F1859=1/7 vs. ἑτοιμάσωμέν, that we should prepare (subjunctive), RP-marg P1904 TR F1853=12/21 F1859=6/7. A strong disparity with RP-text, R=10:20.
Matt 26:18 Ὁ δὲ εἶπεν, Ὑπάγετε εἰς τὴν πόλιν πρὸς τὸν δεῖνα, καὶ εἴπατε αὐτῷ, Ὁ διδάσκαλος λέγει, Ὁ καιρός μου ἐγγύς ἐστιν· πρὸς σὲ ποιῶ τὸ Πάσχα μετὰ τῶν μαθητῶν μου. And he said, “Go to the city, and to our good friend, and say to him, ‘The teacher says, «My time is near. At your house I will celebrate the Passover with my disciples.» ’ ” our good friend ← [LS] gives whom one cannot or will not name. Perhaps like you know who.
celebrate ← do.
Matt 26:19 Καὶ ἐποίησαν οἱ μαθηταὶ ὡς συνέταξεν αὐτοῖς ὁ Ἰησοῦς, καὶ ἡτοίμασαν τὸ Πάσχα. So the disciples did as Jesus commanded them, and they prepared the Passover.
Matt 26:20 Ὀψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα. By the time evening had come, he was reclining at table with the twelve, By the time evening had come ← evening having become.
Matt 26:21 Καὶ ἐσθιόντων αὐτῶν εἶπεν, Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με. and while they were eating, he said, “Truly, I say to you that one of you will betray me.”
Matt 26:22 Καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ ἕκαστος αὐτῶν, Μήτι ἐγώ εἰμι, κύριε; Then being very grieved, each one of them went on to say to him, “Surely I am not the one, Lord?” went on to say ← began to say, but used here for mere transition.
Matt 26:23 Ὁ δὲ ἀποκριθεὶς εἶπεν, Ὁ ἐμβάψας μετ' ἐμοῦ ἐν τῷ τρυβλίῳ τὴν χεῖρα, οὗτός με παραδώσει. And he replied and said, “It is the one who dips his hand with me in the bowl who will betray me. who ← this (one).
Matt 26:24 Ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ· οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ, δι' οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. The son of man goes as it stands written about him, but woe to that man through whom the son of man is betrayed. It would have been better for him if that man had not been begotten.” better ← good, a Hebraism.
Matt 26:25 Ἀποκριθεὶς δὲ Ἰούδας ὁ παραδιδοὺς αὐτὸν εἶπεν, Μήτι ἐγώ εἰμι, ῥαββί; Λέγει αὐτῷ, Σὺ εἶπας. And Judas, who would betray him, responded and said, “Surely I am not the one, Master?” He said to him, “You have said it.”
Matt 26:26 Ἐσθιόντων δὲ αὐτῶν, λαβὼν ὁ Ἰησοῦς τὸν ἄρτον, καὶ {RP P1904: εὐχαριστήσας} [TR: εὐλογήσας], ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς, καὶ εἶπεν, Λάβετε, φάγετε· τοῦτό ἐστιν τὸ σῶμά μου. As they ate, Jesus took the bread, and he {RP P1904: gave thanks} [TR: blessed it], and he broke it and gave some to the disciples and said, “Take it and eat it. This is my body.” εὐχαριστήσας, gave thanks, RP P1904 F1853=16/21 F1859=7/7 vs. εὐλογήσας, blessed, TR F1853=5/21 F1859=0/7. AV differs textually.
is: i.e. represents.
Matt 26:27 Καὶ λαβὼν τὸ ποτήριον, καὶ εὐχαριστήσας, ἔδωκεν αὐτοῖς, λέγων, Πίετε ἐξ αὐτοῦ πάντες· And he took a cup and gave thanks and gave it to them, and he said, “Drink from it, all of you, a cup ← the cup. See Gen 22:9.
Matt 26:28 τοῦτο γάρ ἐστιν τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. for this is my blood of the new covenant which is shed for many, for the forgiveness of sins. is: i.e. represents.
Matt 26:29 Λέγω δὲ ὑμῖν ὅτι οὐ μὴ πίω ἀπ' ἄρτι ἐκ τούτου τοῦ {RP TR: γεννήματος} [P1904: γενήματος] τῆς ἀμπέλου, ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθ' ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου. But I say to you, I will certainly not drink from this produce of the vine from now until that day when I drink it with you anew in the kingdom of my father.” γεννήματος, produce (1), RP TR F1853=5/20 F1859=2/7 vs. γενήματος, produce (2), P1904 F1853=15/20 F1859=5/7. A strong disparity with RP, R=8:21.
Matt 26:30 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος τῶν Ἐλαιῶν. Then they sang hymns and went away to the Mount of Olives. sang hymns ← hymn-sang, not necessarily more than one.
Matt 26:31 Τότε λέγει αὐτοῖς ὁ Ἰησοῦς, Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ· γέγραπται γάρ, Πατάξω τὸν ποιμένα, καὶ {RP TR: διασκορπισθήσεται} [P1904: διασκορπισθήσονται] τὰ πρόβατα τῆς ποίμνης. Then Jesus said to them, “All of you will stumble at me this very night. For it stands written:

‘I will strike the shepherd,

And the sheep of the flock will be scattered’,

 διασκορπισθήσεται, will be scattered (classical form), RP TR F1853=15/20 F1859=5/8 vs. διασκορπισθήσονται, will be scattered (non-classical form), P1904 F1853=5/20 F1859=3/8.
Zech 13:7.
stumble: or be offended.
Matt 26:32 Μετὰ δὲ τὸ ἐγερθῆναί με, προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν. but after I have been raised up, I will go on ahead of you to Galilee.” been raised up: or risen.
go on ahead of you ← lead you onward, but lead can be weakened to go.
Matt 26:33 Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ, Εἰ {RP P1904: - } [TR: καὶ] πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ {RP-text P1904: δὲ} [RP-marg TR: - ] οὐδέποτε σκανδαλισθήσομαι. However, Peter answered and said to him, “{RP P1904: Even} [TR: Even] if all stumble at you, {RP-text P1904: nevertheless} [RP-marg TR: - ] I will never stumble at you.” καὶ, even: absent in RP P1904 F1853=14/21 F1859=6/7 vs. present in TR F1853=7/21 F1859=1/7.
δὲ, nevertheless: present in RP-text P1904 F1853=12/21 F1859=6/7 vs. absent in RP-marg TR F1853=9/21 F1859=1/7.
stumble (2x): or be offended.
Matt 26:34 Ἔφη αὐτῷ ὁ Ἰησοῦς, Ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτί, πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με. Jesus said to him, “Truly, I say to you that tonight before the cock crows you will deny me three times.”
Matt 26:35 Λέγει αὐτῷ ὁ Πέτρος, Κἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε {RP-text: ἀπαρνήσωμαι} [RP-marg P1904 TR: ἀπαρνήσομαι]. Ὁμοίως {RP P1904: δὲ} [TR: - ] καὶ πάντες οἱ μαθηταὶ εἶπον. Peter said to him, “Even if I must die with you, I certainly will not deny you.” And all the disciples {RP P1904: also} [TR: - ] spoke likewise. ἀπαρνήσωμαι, will (not) deny (classical subjunctive), RP-text F1853=12/21 F1859=4/7 vs. ἀπαρνήσομαι, will (not) deny (non-classical future indicative), RP-marg P1904 TR F1853=9/21 F1859=3/7.
δὲ, and (reinforcing the καὶ): present in RP P1904 F1853=19/20 F1859=7/7 vs. absent in TR F1853=1/20 (Scrivener's u, so very doubtful) F1859=0/7.
Matt 26:36 Τότε ἔρχεται μετ' αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανῆ, καὶ λέγει τοῖς μαθηταῖς, Καθίσατε αὐτοῦ, ἕως οὗ ἀπελθὼν {RP P1904 TR: προσεύξωμαι} [MISC: προσεύξομαι] ἐκεῖ. Then Jesus went with them to a locality called Gethsemané, and he said to the disciples, “Sit here while I go away and pray over there.” προσεύξωμαι, that I may pray, RP P1904 TR F1853=10/22 F1859=4/7 vs. προσεύξομαι, I will pray, F1853=11/22 F1859=3/7 vs. another reading, F1853=1/22 (Scrivener's x) F1859=0/7.
Matt 26:37 Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου, ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. And he took Peter and the two sons of Zebedee with him, and he began to be grieved and sorely troubled.
Matt 26:38 Τότε λέγει αὐτοῖς {RP P1904: ὁ Ἰησοῦς} [TR: - ], Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ' ἐμοῦ. Then {RP P1904: Jesus} [TR: he] said to them, “My soul is deeply grieved, even to death. Remain here and be watchful with me.” ὁ Ἰησοῦς, Jesus: present in RP P1904 F1853=18/20 F1859=6/7 vs. absent in TR F1853=2/20 (Scrivener's au, u being very doubtful) F1859=1/7.
be watchful: or stay awake.
Matt 26:39 Καὶ {RP: προσελθὼν} [P1904 TR: προελθὼν] μικρόν, ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων, Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθέτω ἀπ' ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ' ὡς σύ. Then when he had {RP: come a little nearer} [P1904 TR: gone on ahead a little], he fell face down and prayed and said, “My father, if it is possible, let this cup pass from me. But not as I wish, but as you do.” προσελθὼν, having gone towards, RP F1853=10/20 F1859=6/9 vs. προελθὼν, having gone on ahead, P1904 TR F1853=10/20 F1859=3/9. Nearly a disparity with RP, R=16:15.
Christ is not referring to the crucifixion! See Luke 22:42 and Heb 5:7. See also Mark 14:35, Mark 14:41.
Matt 26:40 Καὶ ἔρχεται πρὸς τοὺς μαθητάς, καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ, Οὕτως οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ' ἐμοῦ; And he went to the disciples and found them sleeping, and he said to Peter, “So did you not have strength to be on the watch for one hour with me?
Matt 26:41 Γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. Be watchful and pray that you do not enter into temptation. For the spirit is willing, but the flesh is weak.”
Matt 26:42 Πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο, λέγων, Πάτερ μου, εἰ οὐ δύναται τοῦτο τὸ ποτήριον παρελθεῖν ἀπ' ἐμοῦ, ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου. Again, he went a second time and prayed, and he said, “My father, if this cup cannot pass from me, unless I drink it, your will be done.”
Matt 26:43 Καὶ ἐλθὼν εὑρίσκει αὐτοὺς πάλιν καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι. Then he came back and found them sleeping again, for their eyes were weighed down.
Matt 26:44 Καὶ ἀφεὶς αὐτοὺς ἀπελθὼν πάλιν προσηύξατο ἐκ τρίτου, τὸν αὐτὸν λόγον εἰπών. And he left them and went away again and prayed for a third time, saying the same thing. thing ← word, speech, but probably under Hebrew influence (‫דָּבָר‬, word, thing).
Matt 26:45 Τότε ἔρχεται πρὸς τοὺς μαθητὰς αὐτοῦ, καὶ λέγει αὐτοῖς, Καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε· ἰδού, ἤγγικεν ἡ ὥρα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν. Then he went to his disciples and said to them, “Sleep from now on and have a rest. Behold, the hour has drawn near when the son of man will be delivered into the hands of sinners.
Matt 26:46 Ἐγείρεσθε, ἄγωμεν. Ἰδού, ἤγγικεν ὁ παραδιδούς με. Get up and let's go. Look, he who will betray me has made his way here.” made his way here ← approached.
Matt 26:47 Καὶ ἔτι αὐτοῦ λαλοῦντος, ἰδού, Ἰούδας εἷς τῶν δώδεκα ἦλθεν, καὶ μετ' αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων, ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ. And while he was still speaking, along came Judas, one of the twelve, and with him there was a large crowd with swords and sticks, coming from the senior priests and elders of the people. along came ← behold. The word also occurs in the two previous verses.
sticks: or clubs; if improvised weapons, sticks is more appropriate.
Matt 26:48 Ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον, λέγων, Ὃν ἂν φιλήσω, αὐτός ἐστιν· κρατήσατε αὐτόν. Now he who would betray him had given them a sign and had said, “He whom I kiss is the one. Lay hold of him.”
Matt 26:49 Καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν, Χαῖρε, ῥαββί· καὶ κατεφίλησεν αὐτόν. And immediately he went to Jesus and said, “Hello, master”, and he kissed him profusely. master ← rabbi.
Matt 26:50 Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Ἑταῖρε, ἐφ' ᾧ πάρει; Τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν Ἰησοῦν, καὶ ἐκράτησαν αὐτόν. But Jesus said to him, “My friend, what are you here for?” Then they came up and laid hands on Jesus and seized him.
Matt 26:51 Καὶ ἰδού, εἷς τῶν μετὰ Ἰησοῦ, ἐκτείνας τὴν χεῖρα, ἀπέσπασεν τὴν μάχαιραν αὐτοῦ, καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον. And what happened next was that one of those with Jesus stretched out his hand and unsheathed his sword and struck the servant of the high priest and took off his ear. what happened next was that ← behold.
Matt 26:52 Τότε λέγει αὐτῷ ὁ Ἰησοῦς, Ἀπόστρεψόν σου τὴν μάχαιραν εἰς τὸν τόπον αὐτῆς· πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρᾳ {RP P1904: ἀποθανοῦνται} [TR: ἀπολοῦνται]. Then Jesus said to him, “Put your sword back in its holder. For all who take up the sword will {RP P1904: die} [TR: perish] by the sword. ἀποθανοῦνται, die, RP P1904 F1853=16/20 F1859=6/7 vs. ἀπολοῦνται, perish, TR F1853=4/20 (Scrivener's egpu, u being very doubtful) F1859=1/7.
holder ← place.
Matt 26:53 Ἢ δοκεῖς ὅτι οὐ δύναμαι ἄρτι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι πλείους ἢ δώδεκα λεγεῶνας ἀγγέλων; Or do you think that I could not now call on my father to supply me with more than twelve legions of angels? could not ← can not.
to supply ← and he will supply.
Matt 26:54 Πῶς οὖν πληρωθῶσιν αἱ γραφαί, ὅτι οὕτως δεῖ γενέσθαι; But how then are the scriptures to be fulfilled if that is the way it must come about?” if ← that.
Matt 26:55 Ἐν ἐκείνῃ τῇ ὥρᾳ εἶπεν ὁ Ἰησοῦς τοῖς ὄχλοις, Ὡς ἐπὶ λῃστὴν ἐξήλθετε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με; Καθ' ἡμέραν πρὸς ὑμᾶς ἐκαθεζόμην διδάσκων ἐν τῷ ἱερῷ, καὶ οὐκ ἐκρατήσατέ με. At that hour, Jesus said to the crowds, “Have you come out as against a robber, with swords and sticks, to lay hold of me? I used to sit with you every day, teaching in the temple, but you did not seize me.” have you come out...: We, with RP TBS-TR punctuate as a question; P1904 punctuates as a statement.
Matt 26:56 Τοῦτο δὲ ὅλον γέγονεν, ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. Τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον. But all this took place so that the scriptures of the prophets might be fulfilled. Then all the disciples left him and fled.
Matt 26:57 Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν. But those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and elders were gathered.
Matt 26:58 Ὁ δὲ Πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν, ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν, ἰδεῖν τὸ τέλος. However, Peter followed him from a distance, as far as the hall of the high priest, and he went in and sat with the attendants to see how this would end. followed ← was following.
how this would end ← the end.
Matt 26:59 Οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ, ὅπως {RP P1904: θανατώσωσιν αὐτόν} [TR: αὐτὸν θανατώσωσιν]. Now the senior priests and elders and the whole of the Sanhedrin council were looking for a false testimony against Jesus so that they might put him to death. θανατώσωσιν αὐτόν, they might put to death + him, RP P1904 F1853=18/21 F1859=4/8 vs. αὐτὸν θανατώσωσιν, him + they might put to death, TR F1853=2/21 (Scrivener's ay) F1859=0/8 vs. other readings, F1853=1/21 (Scrivener's u) F1859=4/8.
Matt 26:60 Καὶ οὐχ εὗρον· καὶ πολλῶν ψευδομαρτύρων προσελθόντων, οὐχ εὗρον. But they did not find any. Even with many false witnesses coming forward, they did not find any.
Matt 26:61 Ὕστερον δὲ προσελθόντες δύο ψευδομάρτυρες εἶπον, Οὗτος ἔφη, Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ, καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι αὐτόν. But eventually two false witnesses came forward ¶ and said, “He said, ‘I can demolish the sanctuary of God and build it within three days.’ ” ¶ Verse division: in P1904 and AV numbering, Matt 26:61 begins here.
he ← this (man).
Matt 26:62 Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ, Οὐδὲν ἀποκρίνῃ; Τί οὗτοί σου καταμαρτυροῦσιν; And the high priest stood up and said to him, “Do you not give any answer? What is it that these men testify against you?”
Matt 26:63 Ὁ δὲ Ἰησοῦς ἐσιώπα. Καὶ ἀποκριθεὶς ὁ ἀρχιερεὺς εἶπεν αὐτῷ, Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος, ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ. But Jesus remained silent. Then the high priest reacted and said to him, “I adjure you by the living God to tell us if you are the Christ, the son of God.”
Matt 26:64 Λέγει αὐτῷ ὁ Ἰησοῦς, Σὺ εἶπας. Πλὴν λέγω ὑμῖν, ἀπ' ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. Jesus said to him, “It is as you have stated. But I say to you, in the future you will see the son of man sitting on the right hand of power and coming on the clouds of heaven.” Ps 110:1, Dan 7:13.
in the future ← from now.
heaven: or the sky.
Matt 26:65 Τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ, λέγων ὅτι Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; Ἴδε, νῦν ἠκούσατε τὴν βλασφημίαν αὐτοῦ. Then the high priest tore his coat apart and said, “He has blasphemed. Why do we still need witnesses? Look, you have now heard his blasphemy.
Matt 26:66 Τί ὑμῖν δοκεῖ; Οἱ δὲ ἀποκριθέντες εἶπον, Ἔνοχος θανάτου ἐστίν. What do you think?” They answered and said, “He is liable to the death penalty.”
Matt 26:67 Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν· οἱ δὲ ἐρράπισαν, Then they spat in his face and beat him, and some struck him on the face,
Matt 26:68 λέγοντες, Προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε; and they said, “Prophesy to us, O Christ, who is it that struck you?”
Matt 26:69 Ὁ δὲ Πέτρος ἔξω ἐκάθητο ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῷ μία παιδίσκη, λέγουσα, Καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Γαλιλαίου. But Peter was sitting outside in the hall, and a certain maidservant came up to him and said, “You too were with Jesus of Galilee.” a certain ← one.
Matt 26:70 Ὁ δὲ ἠρνήσατο ἔμπροσθεν {RP P1904: αὐτῶν} [TR: - ] πάντων, λέγων, Οὐκ οἶδα τί λέγεις. But he denied it in the presence of all {RP P1904: of them} [TR: of them] and said, “I don't know what you are saying.” αὐτῶν, of them: present in RP P1904 F1853=15/21 F1859=5/7 vs. absent in TR F1853=6/21 F1859=2/7.
Matt 26:71 Ἐξελθόντα δὲ αὐτὸν εἰς τὸν πυλῶνα, εἶδεν αὐτὸν ἄλλη, καὶ λέγει {RP P1904: αὐτοῖς} [TR: τοῖς] {RP TR: ἐκεῖ, Καὶ} [P1904: · Ἐκεῖ καὶ] οὗτος ἦν μετὰ Ἰησοῦ τοῦ Ναζωραίου. And when he had gone out to the gate, another maidservant saw him and said {RP TR: to those who were there, “This man was also} [P1904: to them, “This man was also there] with Jesus the Nazarene.” αὐτοῖς, to them (but we translate to those), RP P1904 F1853=16/20 F1859=6/7 vs. τοῖς, to those, TR F1853=4/20 (Scrivener's c*suy) F1859=1/7.
P1904 and some manuscripts put ἐκεῖ in the direct speech. We consider this as a less likely possibility. The P1904 reading could be repunctuated to agree with RP TR, and it is not strictly a textual variant on this point.
gate ← gateway, gate-house.
Matt 26:72 Καὶ πάλιν ἠρνήσατο μεθ' ὅρκου ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. And again he denied it under an oath and said, “I do not know the man.” under ← with.
Matt 26:73 Μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ, Ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ· καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ. And after a short while, those who were standing around came forward and said to Peter, “Truly, you too are one of them. For even your dialect gives you away.” gives you away ← makes you evident.
Matt 26:74 Τότε ἤρξατο {RP P1904: καταθεματίζειν} [TR: καταναθεματίζειν] καὶ ὀμνύειν ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. Καὶ εὐθέως ἀλέκτωρ ἐφώνησεν. Then he began to curse and swear, saying, “I do not know the man.” And immediately the cock crowed. καταθεματίζειν, to curse (1), RP P1904 F1853=18/19 F1859=7/8 vs. καταναθεματίζειν, to curse (2), TR F1853=1/19 (Scrivener's u, so very doubtful) F1859=1/8.
Matt 26:75 Καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος {RP TR: τοῦ} [P1904: - ] Ἰησοῦ εἰρηκότος αὐτῷ ὅτι Πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με. Καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς. And Peter remembered the words of Jesus, who had said to him: “Before the cock crows, you will deny me three times.” And he went out and wept bitterly. τοῦ, the (Jesus): present in RP TR F1853=9/19 F1859=4/7 vs. absent in P1904 F1853=10/19 F1859=3/7. Nearly a disparity with RP, R=14:14.
words ← word.
who had said: our italicization here indicates the supplying of a finite verb, not a tense change, aorist to (plu-)perfect, as might be suspected. See the Introduction.
Matt 27:1 Πρωΐας δὲ γενομένης, συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ, ὥστε θανατῶσαι αὐτόν· When it was early morning, all the senior priests and the elders of the people took counsel against Jesus, so as to have him put to death.
Matt 27:2 καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν αὐτὸν Ποντίῳ Πιλάτῳ τῷ ἡγεμόνι. And they bound him and led him away and delivered him to Pontius Pilate the governor.
Matt 27:3 Τότε ἰδὼν Ἰούδας ὁ παραδιδοὺς αὐτὸν ὅτι κατεκρίθη, μεταμεληθεὶς ἀπέστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ τοῖς πρεσβυτέροις, Then Judas, who betrayed him, saw that he had been condemned, and he felt regret, and he returned the thirty pieces of silver to the senior priests and the elders,
Matt 27:4 λέγων, Ἥμαρτον παραδοὺς αἷμα ἀθῷον. Οἱ δὲ εἶπον, Τί πρὸς ἡμᾶς; Σὺ ὄψει. and he said, “I have sinned, betraying innocent blood.” But they said, “What is that to us? You see to it.” betraying ← having betrayed. See Matt 23:20.
see ← will see.
Matt 27:5 Καὶ ῥίψας τὰ ἀργύρια ἐν τῷ ναῷ, ἀνεχώρησεν· καὶ ἀπελθὼν ἀπήγξατο. Then he threw the silver coins into the sanctuary, and he departed and went away and hanged himself. See Acts 1:18 for a suggested scenario fitting that verse and this.
Matt 27:6 Οἱ δὲ ἀρχιερεῖς λαβόντες τὰ ἀργύρια εἶπον, Οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν. But the senior priests took the silver coins and said, “It is not permitted to put them in the temple treasury, because they are the price of blood.”
Matt 27:7 Συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως, εἰς ταφὴν τοῖς ξένοις. So they took counsel and bought the potter's field with them, as a cemetery for foreigners,
Matt 27:8 Διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος Ἀγρὸς Αἵματος, ἕως τῆς σήμερον. which is why that field is called “The Field of Blood” up to this day. which is why ← on account of which.
is called ← was called.
Matt 27:9 Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου, λέγοντος, Καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ {RP P1904c TR: τετιμημένου} [P1904u: τετιμημημένου], ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ· Then that which was spoken by Jeremiah the prophet was fulfilled, where he says, “And they took thirty silver coins, the price of him who was valued – him from the sons of Israel whom they valued. Jer 32:25 (You have said to my Lord the Lord, “Buy yourself the field for silver”).
Jer 32:44 (they will buy fields for silver).
Zech 11:12-13 (So they weighed for my price thirty silver coins. And I took the thirty silver coins, and I cast them to the potter in the house of the Lord).
[CB] proposes that the words were spoken, but not written, by Jeremiah.
Matt 27:10 καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος. And they gave them for the potter's field, as the Lord commanded me.” potter's: Zech 11:13 uses the word ‫יוֹצֵר‬, yotser, = fashioner, applicable to a silversmith or potter.
Matt 27:11 Ὁ δὲ Ἰησοῦς ἔστη ἔμπροσθεν τοῦ ἡγεμόνος· καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμών, λέγων, Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ὁ δὲ Ἰησοῦς ἔφη αὐτῷ, Σὺ λέγεις. And Jesus stood before the governor, and the governor questioned him and asked, “Are you the king of the Jews?” And Jesus said to him, “It is as you say.” asked ← saying.
Matt 27:12 Καὶ ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ τῶν πρεσβυτέρων, οὐδὲν ἀπεκρίνατο. And while he was being accused by the senior priests and elders, he did not answer anything.
Matt 27:13 Τότε λέγει αὐτῷ ὁ Πιλάτος, Οὐκ ἀκούεις πόσα σοῦ καταμαρτυροῦσιν; Then Pilate said to him, “Do you not hear how many things they testify against you?”
Matt 27:14 Καὶ οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ ἓν ῥῆμα, ὥστε θαυμάζειν τὸν ἡγεμόνα λίαν. But he did not even answer him as much as one word, so that the governor was very surprised.
Matt 27:15 Κατὰ δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα τῷ ὄχλῳ δέσμιον, ὃν ἤθελον. Now at each festival the governor had a custom of releasing one prisoner to the crowd, whomever they wished.
Matt 27:16 Εἶχον δὲ τότε δέσμιον ἐπίσημον, λεγόμενον Βαραββᾶν. And they had at that time a notorious prisoner called Barabbas.
Matt 27:17 Συνηγμένων οὖν αὐτῶν, εἶπεν αὐτοῖς ὁ Πιλάτος, Τίνα θέλετε ἀπολύσω ὑμῖν; Βαραββᾶν, ἢ Ἰησοῦν τὸν λεγόμενον χριστόν; So when they were gathered together, Pilate said to them, “Whom do you want me to release to you, Barabbas or Jesus, who is called Christ?”
Matt 27:18 ᾜδει γὰρ ὅτι διὰ φθόνον παρέδωκαν αὐτόν. For he knew that it was through envy that they had delivered him up.
Matt 27:19 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος, ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ, λέγουσα, Μηδέν σοι καὶ τῷ δικαίῳ ἐκείνῳ· πολλὰ γὰρ ἔπαθον σήμερον κατ' ὄναρ δι' αὐτόν. And while he was sitting on the podium, his wife sent word to him, as follows: “Have nothing to do with that just man. For I have suffered a lot today in a dream on account of him.” on the podium, or at the court.
as follows ← saying.
have nothing to do with ← (let there be) nothing to you and.
Matt 27:20 Οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν ἀπολέσωσιν. But the senior priests and elders persuaded the crowds that they should ask for Barabbas, whereas they should have Jesus put to death.
Matt 27:21 Ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; Οἱ δὲ εἶπον, Βαραββᾶν. And the governor responded and said to them, “Which of the two do you want me to release to you?” And they said, “Barabbas.”
Matt 27:22 Λέγει αὐτοῖς ὁ Πιλάτος, Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον χριστόν; Λέγουσιν αὐτῷ πάντες, Σταυρωθήτω. Pilate said to them, “What should I do with Jesus, who is called Christ?” They all said to him, “Have him crucified.” have him crucified ← let him be crucified.
Matt 27:23 Ὁ δὲ ἡγεμὼν ἔφη, Τί γὰρ κακὸν ἐποίησεν; Οἱ δὲ περισσῶς ἔκραζον, λέγοντες, Σταυρωθήτω. However, the governor said, “But what wrong has he done?” But they shouted all the more and said, “Have him crucified.” have him crucified ← let him be crucified.
Matt 27:24 Ἰδὼν δὲ ὁ Πιλάτος ὅτι οὐδὲν ὠφελεῖ, ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ, ἀπενίψατο τὰς χεῖρας ἀπέναντι τοῦ ὄχλου, λέγων, Ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τοῦ δικαίου τούτου· ὑμεῖς ὄψεσθε. And when Pilate saw that it was to no avail, but rather a tumult was arising, he took some water and washed his hands facing the crowd, and he said, “I am innocent of the blood of this just man. You see to it.” see ← will see, future for imperative.
Matt 27:25 Καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν, Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. And all the people answered and said, “Let his blood be on us and on our children.”
Matt 27:26 Τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν· τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ. Then he released Barabbas to them, but he had Jesus flogged and handed him over to be crucified. had Jesus flogged ← flogged Jesus. Compare Matt 2:16, and see also Num 19:3, Judg 18:27.
Matt 27:27 Τότε οἱ στρατιῶται τοῦ ἡγεμόνος, παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον, συνήγαγον ἐπ' αὐτὸν ὅλην τὴν σπεῖραν· Then the governor's soldiers took Jesus with them to the governor's residence, and they gathered the whole cohort against him, governor's residence ← praetorium.
cohort: 200 (Roman maniple), or 600 (Roman cohort) men.
Matt 27:28 καὶ ἐκδύσαντες αὐτόν, περιέθηκαν αὐτῷ χλαμύδα κοκκίνην. and they stripped him and put a scarlet cloak on him,
Matt 27:29 Καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν, ἐπέθηκαν ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ κάλαμον ἐπὶ τὴν δεξιὰν αὐτοῦ· καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιζον αὐτῷ, λέγοντες, Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· and they plaited a crown from thorns and put it on his head, and they put a reed in his right hand, and they knelt before him, and they kept mocking him, saying, “Hail, king of the Jews.” kept mocking ← were mocking, iterative imperfect.
Matt 27:30 καὶ ἐμπτύσαντες εἰς αὐτόν, ἔλαβον τὸν κάλαμον, καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ. And they spat at him, and they took the reed, and they kept striking his head. kept striking: iterative imperfect.
Matt 27:31 Καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα, καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι. And when they had mocked him, they took the cloak off him and put his clothes on him, and they led him away to crucify him.
Matt 27:32 Ἐξερχόμενοι δὲ εὗρον ἄνθρωπον Κυρηναῖον, ὀνόματι Σίμωνα· τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. Then as they were going out, they came across a Cyrenian man by name of Simon, and they pressed him into carrying his cross. him ← this (man).
into carrying ← that he should carry.
Matt 27:33 Καὶ ἐλθόντες εἰς τόπον λεγόμενον Γολγοθᾶ, {RP P1904: ὅ} [TR: ὅς] ἐστιν λεγόμενος Κρανίου Τόπος, And they went to a place called Golgotha, which means “The Place of the Skull”, ὅ, which (neuter), RP P1904 F1853=15/21 F1859=6/7 vs. ὅς, which (masculine), TR F1853=6/21 F1859=1/7.
Matt 27:34 ἔδωκαν αὐτῷ πιεῖν ὄξος μετὰ χολῆς μεμιγμένον· καὶ γευσάμενος οὐκ ἤθελεν πιεῖν. where they gave him vinegar mixed with gall to drink. But when he had tasted it, he refused to drink it.
Matt 27:35 Σταυρώσαντες δὲ αὐτόν, διεμερίσαντο τὰ ἱμάτια αὐτοῦ, {RP TR: βάλλοντες} [P1904: βαλόντες] κλῆρον {RP P1904: - } [TR: ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ προφήτου· Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον]. And when they had started the crucifixion, they shared out his clothes,
{RP: casting a lot.} [P1904: having cast a lot.] [TR: casting a lot,]
{RP P1904: - }
[TR: in order that that which was spoken by the prophet might be fulfilled:

They shared out my clothes among themselves

And cast a lot for my garment.

]
βάλλοντες, throwing, RP TR F1853=16/22 F1859=7/9 vs. βαλόντες, having thrown, P1904 F1853=6/22 F1859=2/9.
ἵνα πληρωθῇ ... κλῆρον., in order ... be fulfilled: absent in RP P1904 F1853=20/20 F1859=6/7 vs. present in TR F1853=0/20 F1859=1/7. John 19:24 contains a fully attested statement very similar to this one. AV differs textually.
Ps 22:19MT (Ps 22:18AV).
started the crucifixion: inceptive aorist. This ↴
Matt 27:36 Καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ. Then they sat down and guarded him there, ↳ seems reasonable given that Christ was still alive at this time, the English word crucify implying a process taken through to death.
sat down ← being seated.
Matt 27:37 Καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην, Οὗτός ἐστιν Ἰησοῦς ὁ βασιλεὺς τῶν Ἰουδαίων. and they put above his head the accusation against him, which read,

“This is Jesus

The king of the Jews.”

 accusation against ← accusation of. Objective genitive.
which read ← having been written.
Matt 27:38 Τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων. Then two robbers were crucified with him, one on the right and one on the left.
Matt 27:39 Οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτόν, κινοῦντες τὰς κεφαλὰς αὐτῶν, But those who passed by blasphemed against him, shaking their heads,
Matt 27:40 καὶ λέγοντες, Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν· εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ. and saying, “You who would destroy the sanctuary and rebuild it in three days, save yourself. If you are the son of God, come down from the cross.” rebuild ← build.
cross: see Matt 20:19.
Matt 27:41 Ὁμοίως δὲ καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων {RP P1904: καὶ Φαρισαίων} [TR: - ] ἔλεγον, And the senior priests mocked him similarly, together with the scribes and {RP P1904: elders and Pharisees,} [TR: elders,] and they kept saying, καὶ Φαρισαίων, and Pharisees: present in RP P1904 F1853=19/20 F1859=6/9 vs. absent in TR F1853=1/20 (Scrivener's u, so very doubtful) F1859=3/9. AV differs textually.
kept saying: iterative imperfect, but not necessarily so – see Matt 5:2.
Matt 27:42 Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι. Εἰ βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ {RP TR: πιστεύσομεν} [P1904: πιστεύσωμεν] {RP P1904: ἐπ'} [TR: - ] αὐτῷ. “Others he saved, but himself he cannot save. If he is the king of Israel, let him now come down from the cross, and {RP TR: we will believe} [P1904: let us believe] in him. πιστεύσομεν, we will believe, RP TR F1853=13/21 F1859=4/8 vs. πιστεύσωμεν, let us believe, P1904 F1853=7/21 F1859=4/8 vs. another reading, F1853=1/21 (Scrivener's c) F1859=0/8.
ἐπ', in: present in RP P1904 F1853=18/20 F1859=7/7 vs. absent in TR F1853=2/20 (Scrivener's cu, u being very doubtful). F1859=0/7. No difference in our English, as the meaning is the same whether the dative is strengthened by the preposition or not.
cross: see Matt 20:19.
Matt 27:43 Πέποιθεν ἐπὶ τὸν θεόν· ῥυσάσθω νῦν αὐτόν, εἰ θέλει αὐτόν. Εἶπεν γὰρ ὅτι θεοῦ εἰμι υἱός. He trusts in God; let him now rescue him, if he wants him. For he said, ‘I am the son of God.’ ”
Matt 27:44 Τὸ δ' αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες αὐτῷ ὠνείδιζον {RP P1904: αὐτόν} [TR: αὐτῷ]. In the same way, the robbers crucified with him kept reproaching him. αὐτόν, him (accusative), RP P1904 F1853=18/21 F1859=7/7 vs. αὐτῷ, him (dative), TR F1853=3/21 (Scrivener's cuyonce, u being very doubtful) F1859=0/7.
kept reproaching: iterative imperfect, but not necessarily so – see Matt 5:2.
Matt 27:45 Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας {RP P1904: ἐνάτης} [TR: ἐννάτης]· Now from the sixth hour, darkness came about on the whole earth until the ninth hour. ἐνάτης, ninth (1), RP P1904 F1853=13/21 F1859=2/8 vs. ἐννάτης, ninth (2), TR F1853=8/21 F1859=6/8. Nearly a disparity with RP, R=16:15.
sixth hour: 12 noon.
earth: or land.
ninth hour: 3 p.m.
Matt 27:46 περὶ δὲ τὴν {RP P1904: ἐνάτην} [TR: ἐννάτην] ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ, λέγων, Ἠλί, Ἠλί, {RP P1904: λιμὰ} [TR: λαμὰ] [MISC: λειμὰ] σαβαχθανί; Τοῦτ' ἔστιν, Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; And at about the ninth hour, Jesus shouted out with a loud voice and said, “Eli, Eli, lima sabachthani?” This means, “My God, my God, why have you forsaken me?” ἐνάτης, ninth (1), RP P1904 F1853=13/21 F1859=2/8 vs. ἐννάτης, ninth (2), TR F1853=8/21 F1859=6/8. Nearly a disparity with RP, R=16:15.
λιμὰ, lima, why (1), RP P1904 F1853=16/21 F1859=5/8 vs. λαμὰ, why (2), TR F1853=1/21 (Scrivener's u, so very doubtful) F1859=0/8 vs. λειμὰ, why (3), F1853=4/21 (Scrivener's bfox) F1859=3/8.
Ps 22:2MT (Ps 22:1AV).
ninth hour: 3 p.m.
sabachthani: see Mark 15:34.
means ← is.
have you forsaken ← did you forsake. See Matt 2:2.
Matt 27:47 Τινὲς δὲ τῶν ἐκεῖ ἑστώτων ἀκούσαντες ἔλεγον ὅτι Ἠλίαν φωνεῖ οὗτος. Some of those standing there who heard it said, “This man is calling Elijah.” some ← but some.
Matt 27:48 Καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν, καὶ λαβὼν σπόγγον, πλήσας τε ὄξους, καὶ περιθεὶς καλάμῳ, ἐπότιζεν αὐτόν. Then immediately one of them ran and took a sponge and filled it with vinegar and put it on a reed and offered it to him to drink from. on ← round.
offered ← was giving, tried to give, conative imperfect.
Matt 27:49 Οἱ δὲ λοιποὶ ἔλεγον, Ἄφες, ἴδωμεν εἰ ἔρχεται Ἠλίας σώσων αὐτόν. But the rest said, “Stop doing that; let us see whether Elijah comes to save him.” stop ← leave alone.
to save ← going to save, a classical future participle of purpose.
Matt 27:50 Ὁ δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα. Then Jesus shouted again in a loud voice and gave up the ghost. gave up the ghost ← gave up the spirit.
Matt 27:51 Καὶ ἰδού, τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπὸ ἄνωθεν ἕως κάτω· καὶ ἡ γῆ ἐσείσθη· καὶ αἱ πέτραι ἐσχίσθησαν· And behold, the veil of the sanctuary split in half from top to bottom, and the earth suffered an earthquake, and the rocks were split, in half ← in two.
suffered an earthquake ← was shaken, which is standard idiom for an earthquake [LS].
Matt 27:52 καὶ τὰ μνημεῖα ἀνεῴχθησαν· καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη· and tombs were opened, and many bodies of the saints fallen asleep were raised, saints ← holy ones. All believers in the Lord Jesus Christ are saints, as is evident from the opening verses of many epistles, e.g. Rom 1:7, Eph 1:1, Col 1:2. From 1 Cor 1:2 it is clear that sanctification is in Christ Jesus.
were raised: or rose.
Matt 27:53 καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν πολλοῖς. and they came out of the tombs, after his resurrection, and they went to the holy city, and they appeared to many. resurrection ← arousing, waking, not the usual word for resurrection (ἀνάστασις).
Matt 27:54 Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ' αὐτοῦ τηροῦντες τὸν Ἰησοῦν, ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα, ἐφοβήθησαν σφόδρα, λέγοντες, Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος. Meanwhile the centurion and those with him guarding Jesus, when they saw the earthquake and the things which had taken place, were very afraid, and they said, “Truly, this was the son of God.”
Matt 27:55 Ἦσαν δὲ ἐκεῖ {RP TR: - } [P1904: καὶ] γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν τῷ Ἰησοῦ ἀπὸ τῆς Γαλιλαίας, διακονοῦσαι αὐτῷ· Now there were {RP TR: - } [P1904: also] many women there, looking on from a distance, who had followed Jesus from Galilee, looking after him, καὶ, also: absent in RP TR F1853=14/21 F1859=5/8 vs. present in P1904 F1853=7/21 F1859=3/8.
Matt 27:56 ἐν αἷς ἦν Μαρία ἡ Μαγδαληνή, καὶ Μαρία ἡ τοῦ Ἰακώβου καὶ Ἰωσῆ μήτηρ, καὶ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου. among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's sons.
Matt 27:57 Ὀψίας δὲ γενομένης, ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἀριμαθαίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθήτευσεν τῷ Ἰησοῦ· And when it was late, a rich man came from Arimathea, named Joseph, who also had himself been a disciple of Jesus. named ← the name.
of ← to.
Matt 27:58 οὗτος προσελθὼν τῷ Πιλάτῳ, ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. Τότε ὁ Πιλάτος ἐκέλευσεν ἀποδοθῆναι τὸ σῶμα. He went to Pilate and asked for the body of Jesus. Then Pilate ordered the body to be handed over, he ← this (man).
Matt 27:59 Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ σινδόνι καθαρᾷ, and Joseph took the body and wrapped it up in clean fine linen,
Matt 27:60 καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ, ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ· καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου, ἀπῆλθεν. and he put it in his new tomb which he had hewn out in the rock, and he rolled a large stone to the entrance of the tomb and went away. entrance ← door.
Matt 27:61 Ἦν δὲ ἐκεῖ Μαρία ἡ Μαγδαληνή, καὶ ἡ ἄλλη Μαρία, καθήμεναι ἀπέναντι τοῦ τάφου. And Mary Magdalene was there, as was the other Mary, sitting opposite the tomb.
Matt 27:62 Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν Παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πιλάτον, And the next day, which was after the Preparation Day, the senior priests and Pharisees held a meeting with Pilate, was ← is.
Matt 27:63 λέγοντες, Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν, Μετὰ τρεῖς ἡμέρας ἐγείρομαι. and they said, “Your Excellency, we remember that that deceiver said, when he was still alive, ‘In three days time I will rise again.’ Your Excellency ← Lord.
Matt 27:64 Κέλευσον οὖν ἀσφαλισθῆναι τὸν τάφον ἕως τῆς τρίτης ἡμέρας· μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ νυκτὸς κλέψωσιν αὐτόν, καὶ εἴπωσιν τῷ λαῷ, Ἠγέρθη ἀπὸ τῶν νεκρῶν· καὶ ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. So order the tomb to be secured until the third day, so that his disciples cannot go by night and steal him and say to the people, ‘He has risen from the dead’, whereby the latter deception would be worse than the former.” cannot ← will not, a Hebraism.
risen: or been raised.
would ← will.
Matt 27:65 Ἔφη {RP TR: δὲ} [P1904: - ] αὐτοῖς ὁ Πιλάτος, Ἔχετε κουστωδίαν· ὑπάγετε, ἀσφαλίσασθε ὡς οἴδατε. {RP TR: Then} [P1904: - ] Pilate said to them, “You have your guard. Go and secure it as you know best.” δὲ, and / but: present in RP TR F1853=11/20 F1859=2/7 vs. absent in P1904 F1853=9/20 F1859=5/7. A weak disparity with RP, R=14:15.
Matt 27:66 Οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον, σφραγίσαντες τὸν λίθον, μετὰ τῆς κουστωδίας. So they went and secured the tomb, and they sealed the stone with the guard present.
Matt 28:1 Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνή, καὶ ἡ ἄλλη Μαρία, θεωρῆσαι τὸν τάφον. Late in the night after the Sabbath, as dawn drew on to the first day of the week, Mary Magdalene came with the other Mary to take a look at the tomb. late in the night after the Sabbath ← late of the Sabbaths.
week ← Sabbaths. See the comment on John 20:1.
Matt 28:2 Καὶ ἰδού, σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ, προσελθὼν ἀπεκύλισεν τὸν λίθον ἀπὸ τῆς θύρας, καὶ ἐκάθητο ἐπάνω αὐτοῦ. And behold, a severe earthquake took place, for the angel of the Lord had come down from heaven and had come and rolled back the stone from the entrance, and he was sitting on it, entrance ← door.
Matt 28:3 Ἦν δὲ ἡ ἰδέα αὐτοῦ ὡς ἀστραπή, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιών. and his appearance was like lightning, and his clothing was white like snow.
Matt 28:4 Ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγένοντο ὡσεὶ νεκροί. But those on guard shook with fear of him and became as if dead. shook ← were shaken.
Matt 28:5 Ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν, Μὴ φοβεῖσθε ὑμεῖς· οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε. However, the angel reacted and said to the women, “Don't you fear, for I know that you are looking for Jesus, who has been crucified.
Matt 28:6 Οὐκ ἔστιν ὧδε· ἠγέρθη γάρ, καθὼς εἶπεν. Δεῦτε, ἴδετε τὸν τόπον ὅπου ἔκειτο ὁ κύριος. He is not here, for he has risen as he said. Come and see the place where the Lord lay. has risen: or has been raised.
Matt 28:7 Καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι Ἠγέρθη ἀπὸ τῶν νεκρῶν· καὶ ἰδού, προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε· ἰδού, εἶπον ὑμῖν. And go quickly and tell his disciples that he has risen from the dead, and look, he will go on ahead of you to Galilee. You will see him there. There you are, I have told you.” We, with P1904, punctuate as indirect speech; RP TBS-TR as direct speech.
go: imperatival use of the participle.
has risen: or has been raised.
will go on ahead of you ← leads you onward; see Matt 26:32.
there you are ← behold.
Matt 28:8 Καὶ ἐξελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης, ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. So they went out from the tomb quickly, with fear and great joy, and they ran to report it to his disciples.
Matt 28:9 Ὡς δὲ ἐπορεύοντο ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ, καὶ ἰδού, {RP P1904: - } [TR: ὁ] Ἰησοῦς ἀπήντησεν αὐταῖς, λέγων, Χαίρετε. Αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας, καὶ προσεκύνησαν αὐτῷ. But as they were going to report it to his disciples, behold, Jesus met them and said, “Greetings.” And they went up to him and took hold of him by the feet and worshipped him. ὁ, the (Jesus): absent in RP P1904 F1853=11/21 F1859=4/7 vs. present in TR F1853=10/21 F1859=3/7.
Matt 28:10 Τότε λέγει αὐταῖς ὁ Ἰησοῦς· Μὴ φοβεῖσθε· ὑπάγετε, ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, {RP-text: καὶ ἐκεῖ} [RP-marg P1904 TR: κἀκεῖ] με ὄψονται. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to depart for Galilee, and that they will see me there.” καὶ ἐκεῖ, and there (without crasis), RP-text F1853=8/20 F1859=5/7 vs. κἀκεῖ, and there (contracted, crasis), RP-marg P1904 TR F1853=11/20 F1859=2/7 vs. another reading, F1853=1/20 (Scrivener's o) F1859=0/7. A weak disparity with RP-text, R=13:15.
Matt 28:11 Πορευομένων δὲ αὐτῶν, ἰδού, τινὲς τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. Now as they went, what happened was that some members of the guard went to the city and reported to the senior priests everything that had happened. what happened was that ← behold.
Matt 28:12 Καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων, συμβούλιόν τε λαβόντες, ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις, And they gathered with the elders and held counsel, and they gave the soldiers a good sum of money, a good sum of money ← sufficient silver.
Matt 28:13 λέγοντες, Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων. and they said, “Say, ‘His disciples came at night and stole him while we were sleeping.’
Matt 28:14 Καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν αὐτόν, καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. And if this should catch the ear of the governor, we will persuade him and ensure you are not in trouble.” catch the ear of ← be heard by.
ensure you are not in trouble ← make you carefree.
Matt 28:15 Οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον. And they took the money, and they did as they had been instructed. And this account has spread about among the Jews up to the present day. instructed ← taught.
Matt 28:16 Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν, εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς. Then the eleven disciples went to Galilee, to the mountain where Jesus had commanded them.
Matt 28:17 Καὶ ἰδόντες αὐτὸν προσεκύνησαν αὐτῷ· οἱ δὲ ἐδίστασαν. And when they saw him, they worshipped him, but some doubted.
Matt 28:18 Καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς, λέγων, Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς. Then Jesus went up to them, and he spoke to them and said, “All authority in heaven and on the earth is given to me.
Matt 28:19 Πορευθέντες {RP P1904: - } [TR: οὖν] μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος· Go {RP P1904: - } [TR: then,] and make disciples of all the nations, baptizing them in the name of the father, the son, and the holy spirit, οὖν, therefore: absent in RP P1904 F1853=19/20 ‫א‬ F1859=6/8 vs. present in TR F1853=1/20 (Scrivener's y) F1859=2/8.
go: imperatival use of the participle.
Matt 28:20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδού, ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. Ἀμήν. teaching them to keep everything I have commanded you. And behold, I am with you every day until the consummation of the age.” Amen. age: AV differs somewhat (world).
Mark 1:1 Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ χριστοῦ, υἱοῦ τοῦ θεοῦ· The beginning of the gospel of Jesus Christ, the son of God,
Mark 1:2 ὡς γέγραπται ἐν τοῖς προφήταις, Ἰδού, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. as it stands written in the prophets:

“See how I am sending my messenger in front of you,

Who will prepare your way ahead of you.

 Isa 40:3, Mal 3:1.
See how ← behold.
Mark 1:3 Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν κυρίου· εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.

The voice of one crying out in the desert,

‘Prepare the way of the Lord;

Make his paths straight.’ ”

 Our punctuation agrees with RP P1904 TBS-TR AV, but not HF, who read: crying out, ‘In the desert prepare ...’
Isa 40:3.
Mark 1:4 Ἐγένετο Ἰωάννης βαπτίζων ἐν τῇ ἐρήμῳ, καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. It was the case that John was baptizing in the desert and preaching the baptism of repentance for forgiveness of sins, John ← Ioannes.
Mark 1:5 Καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα, καὶ οἱ Ἱεροσολυμῖται, καὶ ἐβαπτίζοντο πάντες ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ' αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. and all the region of Judaea would go out to him, as would the inhabitants of Jerusalem, and they were all baptized by him in the river Jordan, confessing their sins.
Mark 1:6 Ἦν δὲ {RP P1904: ὁ} [TR: - ] Ἰωάννης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἐσθίων ἀκρίδας καὶ μέλι ἄγριον. Now John was clothed in camel hair and a leather girdle around his loins, and he ate locusts and wild honey. ὁ, the (John): present in RP P1904 F1853=19/21 F1859=6/7 vs. absent in TR F1853=2/21 (Scrivener's ou, u being very doubtful) F1859=1/7.
Mark 1:7 Καὶ ἐκήρυσσεν, λέγων, Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. And he would preach and say, “He who is more powerful than me is coming after me, the buckle of whose sandals I am not worthy to stoop to loosen. than me: or, if the reader prefers, than I.
the buckle of whose sandals ← whose buckle of his sandals.
Mark 1:8 Ἐγὼ μὲν ἐβάπτισα ὑμᾶς ἐν ὕδατι· αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ. I have baptized you with water, but he will baptize you with holy spirit.”
Mark 1:9 Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις, ἦλθεν {RP TR: - } [P1904: ὁ] Ἰησοῦς ἀπὸ {RP P1904 S1550: Ναζαρὲτ} [E1624 S1894: Ναζαρὲθ] τῆς Γαλιλαίας, καὶ ἐβαπτίσθη ὑπὸ Ἰωάννου εἰς τὸν Ἰορδάνην. And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized by John in the Jordan, ὁ, the (Jesus): absent in RP TR F1853=11/21 F1859=2/8 vs. present in P1904 F1853=10/21 F1859=6/8. A disparity with RP, R=14:17.
Ναζαρέτ, Nazaret, RP P1904 S1550 F1853=13/19 F1859=5/8 vs. Ναζαρέθ, Nazareth, E1624 S1894 F1853=6/19 F1859=3/8.
in ← into. Pregnant use, compare Matt 18:6.
Mark 1:10 Καὶ εὐθέως ἀναβαίνων ἀπὸ τοῦ ὕδατος, εἶδεν σχιζομένους τοὺς οὐρανούς, καὶ τὸ πνεῦμα {RP-text TR: ὡσεὶ} [RP-marg P1904: ὡς] περιστερὰν καταβαῖνον ἐπ' αὐτόν· and immediately as he came up out of the water, he saw the heavens splitting apart and the spirit descending like a dove on him, ὡσεὶ, like (1), RP-text TR F1853=16/21 F1859=5/7 vs. ὡς, like (2), RP-marg P1904 F1853=5/21 F1859=2/7.
Mark 1:11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν {RP TR: ᾧ} [P1904: σοὶ] {RP TR: εὐδόκησα} [P1904: ηὐδόκησα]. and a voice came out of the heavens: “You are my beloved {RP TR: son, with whom I am very pleased.”} [P1904: son. I am very pleased with you.”] ᾧ, (in) whom, RP TR F1853=20/22 F1859=5/7 vs. σοὶ, in you, P1904 F1853=2/22 (Scrivener's uyonce) F1859=2/7.
εὐδόκησα, I was pleased (1), RP TR F1853=18/21 F1859=6/7 vs. ηὐδόκησα, I was pleased (2), P1904 F1853=3/21 (Scrivener's hoy) F1859=1/7.
am very pleased ← was very pleased, aorist for perfect tense, have taken pleasure.
Mark 1:12 Καὶ {RP TR: εὐθὺς} [P1904: εὐθέως] τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. And immediately the spirit drove him out into the desert. εὐθὺς, immediately (1), RP TR F1853=12/21 F1859=5/8 vs. εὐθέως, immediately (2), P1904 F1853=9/21 F1859=3/8.
drove him out ← casts him out.
Mark 1:13 Καὶ ἦν ἐκεῖ ἐν τῇ ἐρήμῳ ἡμέρας τεσσαράκοντα πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. And he was there in the desert for forty days, being tempted by Satan, and he was with the wild animals, while the angels would take care of him.
Mark 1:14 Μετὰ δὲ τὸ παραδοθῆναι {RP TR: τὸν} [P1904: - ] Ἰωάννην, ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν, κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας τοῦ θεοῦ, Then after John had been arrested, Jesus went to Galilee, proclaiming the gospel of the kingdom of God, τὸν, the (John): present in RP TR F1853=14/21 F1859=4/7 vs. absent in P1904 F1853=7/21 F1859=3/7.
arrested ← delivered up, but also of sending to prison without betrayal; see [MG], [MM], AV.
Mark 1:15 καὶ λέγων ὅτι Πεπλήρωται ὁ καιρός, καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε, καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ. and saying, “The time has been completed, and the kingdom of God has drawn near. Repent and believe in the gospel.”
Mark 1:16 Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, {RP P1904: τοῦ Σίμωνος} [TR: - ] βάλλοντας ἀμφίβληστρον ἐν τῇ θαλάσσῃ· ἦσαν γὰρ ἁλιεῖς. Then as he was walking by the Sea of Galilee, he saw Simon and Andrew his brother, {RP P1904: Simon's,} [TR: - ] casting a round net in the sea. After all, they were fishermen. τοῦ Σίμωνος, Simon's: present in RP P1904 F1853=19/21 F1859=6/7 vs. absent in TR F1853=2/21 (Scrivener's ux, u being very doubtful) F1859=1/7.
Mark 1:17 Καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων. And Jesus said to them, “Come and follow me, and I will make you fishermen of men.” make you ← make you become.
Mark 1:18 Καὶ εὐθέως ἀφέντες τὰ δίκτυα αὐτῶν, ἠκολούθησαν αὐτῷ. And they immediately left their nets and followed him.
Mark 1:19 Καὶ προβὰς ἐκεῖθεν ὀλίγον, εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου, καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα. Then when he had moved on a little from there, he saw James the son of Zebedee and John his brother, while they were in a boat mending their nets, while they were in a boat ← and them in the boat.
Mark 1:20 Καὶ εὐθέως ἐκάλεσεν αὐτούς· καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ. and he immediately called them, and they left their father Zebedee in the boat with the hired servants, and they went away following him.
Mark 1:21 Καὶ εἰσπορεύονται εἰς Καπερναούμ· καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς {RP P1904 S1550 S1894: τὴν} [E1624: - ] συναγωγήν, ἐδίδασκεν. Then they went into Capernaum, and on the Sabbath he immediately went into {RP P1904 S1550 S1894: the} [E1624: a] synagogue and gave some teaching. τὴν, the (synagogue): present in RP P1904 S1550 S1894 F1853=12/21 F1859=5/7 vs. absent in E1624 F1853=9/21 F1859=2/7.
gave some teaching ← was teaching.
Mark 1:22 Καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ· ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς. And they were astonished at his teaching, for he was teaching them as one having authority, and not as the scribes.
Mark 1:23 Καὶ ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν, And there was a man with an unclean spirit in their synagogue, and he shouted out, he: the participle in agreement in the next verse is masculine.
Mark 1:24 λέγων, Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; Ἦλθες ἀπολέσαι ἡμᾶς; Οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. and he said, “Hey, what have you to do with us, Jesus the Nazarene? Have you come to destroy us? I know who you are: the holy one of God.”
Mark 1:25 Καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, λέγων, Φιμώθητι, καὶ ἔξελθε ἐξ αὐτοῦ. At this Jesus rebuked it and said, “Be silent and come out of him.” silent ← muzzled.
Mark 1:26 Καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ κράξαν φωνῇ μεγάλῃ, ἐξῆλθεν ἐξ αὐτοῦ. Then the unclean spirit convulsed him and shouted in a loud voice and came out of him.
Mark 1:27 Καὶ ἐθαμβήθησαν πάντες, ὥστε συζητεῖν πρὸς {RP P1904: ἑαυτούς} [TR: αὐτούς], λέγοντας, Τί ἐστιν τοῦτο; Τίς ἡ διδαχὴ ἡ καινὴ αὕτη, ὅτι κατ' ἐξουσίαν καὶ τοῖς πνεύμασιν τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ; And they were all astounded, so much so that they debated among themselves and said, “What does this mean? What is this new doctrine, where he even commands the unclean spirits with authority, and they obey him?” ἑαυτοὺς, (among) themselves (reflexive), RP P1904 F1853=19/21 F1859=5/7 vs. αὐτοὺς, (to) them, TR F1853=2/21 (Scrivener's ux, u being very doubtful) F1859=2/7. No difference in our English (AV translates similarly).
what does this mean ← what is this.
Mark 1:28 {RP TR: Ἐξῆλθεν δὲ} [P1904: Καὶ ἐξῆλθεν] ἡ ἀκοὴ αὐτοῦ εὐθὺς εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας. And his fame immediately spread into the whole country area of Galilee. ἐξῆλθεν δὲ, but (his fame) went out, RP TR F1853=20/21 F1859=5/7 vs. καὶ ἐξῆλθεν, and (his fame) went out, P1904 F1853=1/21 (Scrivener's y) F1859=2/7.
spread ← went out.
Mark 1:29 Καὶ εὐθέως ἐκ τῆς συναγωγῆς ἐξελθόντες, ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου, μετὰ Ἰακώβου καὶ Ἰωάννου. Then immediately when they had come out of the synagogue, they went to the house of Simon and Andrew with James and John. James ← Jacob (and throughout the New Testament).
Mark 1:30 Ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθέως λέγουσιν αὐτῷ περὶ αὐτῆς· Now Simon's mother-in-law was laid up ill with a fever, and they told him about her straightaway.
Mark 1:31 καὶ προσελθὼν ἤγειρεν αὐτήν, κρατήσας τῆς χειρὸς αὐτῆς· καὶ ἀφῆκεν αὐτὴν ὁ πυρετὸς εὐθέως, καὶ διηκόνει αὐτοῖς. And he came over and took hold of her by the hand and lifted her up, and the fever left her immediately, and she looked after them. of her by the hand and lifted her up ← of her hand and raised her up.
Mark 1:32 Ὀψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· When evening had come, when the sun had set, they brought to him all those with ailments and those possessed by a demon, with ← having.
Mark 1:33 καὶ {RP TR: ἡ πόλις ὅλη ἐπισυνηγμένη ἦν} [P1904: ἦν ἡ πόλις ὅλη ἐπισυνηγμένη] πρὸς τὴν θύραν. and the whole city was congregated at the door, ἡ πόλις ὅλη ἐπισυνηγμένη ἦν, the city + whole + congregated + was, RP TR F1853=20/21 F1859=4/7 vs. ἦν ἡ πόλις ὅλη ἐπισυνηγμένη, was + the city + whole + congregated, P1904 F1853=0/21 F1859=1/7 vs. other readings, F1853=1/21 (Scrivener's y) F1859=2/7.
Mark 1:34 Καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν {RP-text TR: αὐτόν} [RP-marg P1904: αὐτὸν χριστὸν εἶναι]. and he cured many who were ailing with various diseases, and he cast out many demons, and he did not permit the demons to speak, because they knew {RP-text TR: him} [RP-marg P1904: that he was the Christ]. χριστὸν εἶναι, to be Christ: absent in RP-text TR F1853=14/22 F1859=5/8 vs. present in RP-marg P1904 F1853=8/22 F1859=3/8 (both sets including a few small variations).
Mark 1:35 Καὶ πρωῒ {RP TR: ἔννυχον} [P1904: ἔννυχα] λίαν ἀναστὰς ἐξῆλθεν, καὶ ἀπῆλθεν εἰς ἔρημον τόπον, κἀκεῖ προσηύχετο. Then he got up early, while it was still very much night, and he went out and went to a deserted place, and he prayed there. ἔννυχον, in the night (1), RP TR F1853=20/21 F1859=6/7 vs. ἔννυχα, in the night (2), P1904 F1853=1/21 (Scrivener's y) F1859=1/7.
prayed ← was praying.
Mark 1:36 Καὶ κατεδίωξαν αὐτὸν ὁ Σίμων καὶ οἱ μετ' αὐτοῦ· Meanwhile Simon and those with him went after him,
Mark 1:37 καὶ εὑρόντες αὐτὸν λέγουσιν αὐτῷ ὅτι Πάντες {RP P1904: σε ζητοῦσιν} [TR: ζητοῦσί σε]. and when they had found him, they said to him, “Everyone is looking for you.” σε ζητοῦσι(ν), you + they seek, RP P1904 F1853=20/21 F1859=6/7 vs. ζητοῦσί(ν) σε, they seek + you, TR F1853=1/21 (Scrivener's u, so very doubtful) F1859=0/7 vs. ζητοῦσι(ν), they seek, F1853=0/21 F1859=1/7.
Mark 1:38 Καὶ λέγει αὐτοῖς, Ἄγωμεν εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα {RP P1904: καὶ ἐκεῖ} [TR: κἀκεῖ] κηρύξω· εἰς τοῦτο γὰρ ἐξελήλυθα. And he said to them, “Let us go to the nearby towns, so that I may preach there too. For I have come out for this very purpose.” καὶ ἐκεῖ, there too (uncontracted), RP P1904 F1853=16/21 F1859=7/7 vs. κἀκεῖ, there too (contracted), TR F1853=2/21 (Scrivener's ou, u being very doubtful) F1859=0/7 vs. ἐκεῖ, there, F1853=3/21 (Scrivener's cvy) F1859=0/7.
Mark 1:39 Καὶ ἦν κηρύσσων ἐν ταῖς συναγωγαῖς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν, καὶ τὰ δαιμόνια ἐκβάλλων. And he preached in their synagogues in the whole of Galilee, while he also cast out the demons.
Mark 1:40 Καὶ ἔρχεται πρὸς αὐτὸν λεπρός, παρακαλῶν αὐτὸν καὶ γονυπετῶν αὐτόν, καὶ λέγων αὐτῷ ὅτι Ἐὰν θέλῃς, δύνασαί με καθαρίσαι. Then a leper came to him pleading with him, and kneeling down to him, and he said to him, “If you are willing, you are able to cleanse me.”
Mark 1:41 Ὁ δὲ Ἰησοῦς σπλαγχνισθείς, ἐκτείνας τὴν χεῖρα, ἥψατο αὐτοῦ, καὶ λέγει αὐτῷ, Θέλω, καθαρίσθητι. At this, Jesus, moved with compassion, stretched his hand out and touched him, and he said to him, “I am willing, be cleansed.”
Mark 1:42 Καὶ εἰπόντος αὐτοῦ εὐθέως ἀπῆλθεν ἀπ' αὐτοῦ ἡ λέπρα, καὶ ἐκαθαρίσθη. And as soon as he had spoken, the leprosy went from him, and he was cleansed.
Mark 1:43 Καὶ ἐμβριμησάμενος αὐτῷ, εὐθέως ἐξέβαλεν αὐτόν, Then he vehemently admonished him and straightaway dismissed him, vehemently admonished ← snorted at.
Mark 1:44 καὶ λέγει αὐτῷ, Ὅρα, μηδενὶ μηδὲν εἴπῃς· ἀλλ' ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν {RP TR: Μωσῆς} [P1904: Μωϋσῆς], εἰς μαρτύριον αὐτοῖς. and he said to him, “See to it that you don't say anything to anyone, but go and show yourself to the priest, and offer for your cleansing what Moses prescribed, as a testimony to them.” Μωσῆς, Moses, RP TR F1853=21/21 F1859=7/8 vs. Μωϋσῆς, Moüses, P1904 F1853=0/21 F1859=1/8.
Mark 1:45 Ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλ' ἔξω ἐν ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν πανταχόθεν. But he went out and began to publicize it widely and to blaze the matter abroad, so that he could no longer go openly into a city, but was outside in desolate places. And they kept coming to him from all sides. widely ← (in respect of) many (things).
blaze ... abroad ← noise ... abroad.
so that he: i.e. so that Jesus; compare pronoun use in Gen 41:13.
openly ← manifestly.
kept coming: iterative imperfect.
Mark 2:1 Καὶ {RP P1904: εἰσῆλθεν πάλιν} [TR: πάλιν εἰσῆλθεν] εἰς Καπερναοὺμ δι' ἡμερῶν· καὶ ἠκούσθη ὅτι εἰς οἶκόν ἐστιν. Then some days later he went to Capernaum again, and it was reported that he was at someone's home, εἰσῆλθε(ν) πάλιν, went + again, RP P1904 F1853=10/21 F1859=2/7 vs. πάλιν εἰσῆλθε(ν), again + went, TR F1853=6/21 F1859=0/7 vs. other readings, F1853=5/21 (Scrivener's bcfps) F1859=5/7.
reported ← heard.
Mark 2:2 Καὶ εὐθέως συνήχθησαν πολλοί, ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν· καὶ ἐλάλει αὐτοῖς τὸν λόγον. and immediately many gathered together, to the point that there was no room any more, not even space at the door. And while he was speaking the word to them, space ← the (things).
while: from the opening καὶ of the next verse.
Mark 2:3 Καὶ ἔρχονται πρὸς αὐτόν, παραλυτικὸν φέροντες, αἰρόμενον ὑπὸ τεσσάρων. some people carrying a paralysed man came to him, the man being carried by four people,
Mark 2:4 Καὶ μὴ δυνάμενοι προσεγγίσαι αὐτῷ διὰ τὸν ὄχλον, ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσιν τὸν {RP-text TR: κράββατον} [RP-marg P1904: κράβαττον] ἐφ' ᾧ ὁ παραλυτικὸς κατέκειτο. and not being able to approach him on account of the crowd, they opened up the roof where he was. And when they had broken it up, they lowered the stretcher on which the paralysed man was lying. κράββατον, stretcher (1), RP-text TR, F1853=11/21 F1859=2/7 vs. κράβαττον, stretcher (2), RP-marg P1904 F1853=9/21 F1859=4/7 vs. another reading, F1853=1/21 (Scrivener's v) F1859=1/7. Nearly a disparity with RP-text, R=14:14.
opened up ← unroofed.
Mark 2:5 Ἰδὼν δὲ ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ, Τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι σου. Then when Jesus saw their faith, he said to the paralysed man, “My child, you have been forgiven your sins.” you have been forgiven your sins ← your sins have been forgiven you.
Mark 2:6 Ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι, καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν, Now some of the scribes were sitting there, while reasoning in their hearts as follows:
Mark 2:7 Τί οὗτος οὕτως λαλεῖ βλασφημίας; Τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς, ὁ θεός; “Why does this man speak blasphemies like this? Who can forgive sins but one, that is, God?”
Mark 2:8 Καὶ εὐθέως ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι οὕτως {RP P1904: αὐτοὶ} [TR: - ] διαλογίζονται ἐν ἑαυτοῖς, εἶπεν αὐτοῖς, Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; And immediately Jesus, having perceived in his spirit that they were reasoning inwardly like this, said to them, “Why are you reasoning about these matters in your hearts? αὐτοι, they (themselves): present in RP P1904 F1853=17/21 F1859=7/7 vs. absent in TR F1853=4/21 (Scrivener's suvy, u being very doubtful) F1859=0/7. No difference in our English.
Mark 2:9 Τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, Ἀφέωνταί {RP P1904: σου} [TR: σοι] αἱ ἁμαρτίαι, ἢ εἰπεῖν, {RP-text TR: Ἔγειραι} [RP-marg P1904: Ἔγειρε], καὶ {RP-text TR: ἆρόν σου τὸν κράββατον} [RP-marg: ἆρόν σου τὸν κράβαττον] [P1904: ἆρον τὸν κράβαττόν σου], καὶ περιπάτει; Which is easier, to say to the paralytic man, {RP P1904: ‘You have been forgiven your sins’,} [TR: ‘You have been forgiven your sins’,] or to say ‘Arise, and pick up your stretcher, and walk’? σου, your (sins have been forgiven), RP P1904 F1853=14/21 F1859=7/7 vs. σοι, (sins have been forgiven) to you, TR F1853=7/21 F1859=0/7.
ἔγειραι, arise (aorist middle), RP-text TR F1853=11/21 F1859=3/7 vs. ἔγειρε, arise (present active), RP-marg P1904 F1853=10/21 F1859=3/7 vs. another reading, F1853=0/21 F1859=1/7 Nearly a disparity (#1) with RP-text, R=15:14.
σου τὸν κράββατον, of you + the stretcher (1), RP-text TR F1853=14/21 F1859=3/7 vs. σου τὸν κράβαττον, of you + the stretcher (2), RP-marg F1853=0/21 F1859=0/7 vs. τὸν κράβαττόν σου, the stretcher (2) + of you, P1904 F1853=0/21 F1859=2/7 vs. τὸν κράββατόν σου, the stretcher (1) + of you, F1853=7/21 F1859=1/7 vs. τὸν κράβατόν σου, the stretcher (3) + of you, F1853=0/21 F1859=1/7. A disparity (#2) with RP-marg (low count).
you have been forgiven your sins ← {RP P1904: your sins have been forgiven} [TR: sins have been forgiven you].
walk ← walk around.
Mark 2:10 Ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου {RP-text P1904 TR: ἀφιέναι ἐπὶ τῆς γῆς} [RP-marg: ἐπὶ τῆς γῆς ἀφιέναι] ἁμαρτίας - λέγει τῷ παραλυτικῷ - But in order that you may know that the son of man has authority to forgive sins on earth ...” – he said to the paralytic man – ἀφιέναι ἐπὶ τῆς γῆς, to forgive + on earth, RP-text P1904 TR F1853=13/21 F1859=5/7 vs. ἐπὶ τῆς γῆς ἀφιέναι, on earth + to forgive, RP-marg F1853=8/21 F1859=2/7.
Mark 2:11 Σοὶ λέγω, {RP-text TR: ἔγειραι} [RP-marg P1904: ἔγειρε] καὶ ἆρον τὸν {RP-text TR: κράββατόν} [RP-marg P1904: κράβαττόν] σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου. “I say to you, arise, and pick up your stretcher and go to your home.” ἔγειραι, arise (aorist middle), RP-text TR F1853=11/21 F1859=1/7 vs. ἔγειρε, arise (present active), RP-marg P1904 F1853=10/21 F1859=5/7 vs. another reading, F1853=0/21 F1859=1/7. A disparity with RP-text, R=13:16.
κράββατον, stretcher: as verse 9.
Mark 2:12 Καὶ ἠγέρθη εὐθέως, καὶ ἄρας τὸν {RP-text TR: κράββατον} [RP-marg P1904: κράβαττον], ἐξῆλθεν ἐναντίον πάντων· ὥστε ἐξίστασθαι πάντας, καὶ δοξάζειν τὸν θεόν, λέγοντας ὅτι Οὐδέποτε οὕτως εἴδομεν. And he arose immediately and picked up his stretcher, and he went out in the presence of all, so that they were all astounded, and they glorified God, saying, “Never have we seen anything like this.” κράββατον, stretcher: as verse 9.
anything like this ← thus.
Mark 2:13 Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς. Then he went out again, by the sea. And the whole crowd would come to him, and he would teach them.
Mark 2:14 Καὶ παράγων εἶδεν {RP-text: Λευῒ} [RP-marg P1904 TR: Λευῒν] τὸν τοῦ Ἀλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ, Ἀκολούθει μοι. Καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. And as he passed by, he saw Levi the son of Alphaeus, sitting at the tax office, and he said to him, “Follow me.” And he got up and followed him. Λευῒ, Levi, RP-text F1853=7/22 F1859=1/7 vs. Λευῒν, Levi (in a separate accusative form), RP-marg P1904 TR F1853=15/22 F1859=5/7 vs. another spelling, F1853=0/22 F1859=1/7. A strong disparity with RP-text, R=8:22.
Mark 2:15 Καὶ ἐγένετο ἐν τῷ κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ· ἦσαν γὰρ πολλοί, καὶ ἠκολούθησαν αὐτῷ. And it came to pass as he was reclining at table in his house that many tax collectors and sinners reclined with Jesus and his disciples. For there were many, and they followed him.
Mark 2:16 Καὶ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι, ἰδόντες αὐτὸν ἐσθίοντα μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν, ἔλεγον τοῖς μαθηταῖς αὐτοῦ, Τί ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει καὶ πίνει; However, when the scribes and Pharisees saw him eating with the tax collectors and sinners, they said to his disciples, “What is this that he eats and drinks with tax collectors and sinners?”
Mark 2:17 Καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς, Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. At which Jesus, having heard it, said to them, “It is not those who are in sound health who need a doctor, but those who are ailing. I did not come to call the righteous, but sinners, to repentance.”
Mark 2:18 Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ τῶν Φαρισαίων νηστεύοντες· καὶ ἔρχονται καὶ λέγουσιν αὐτῷ, Διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν; Meanwhile John's disciples, and those of the Pharisees, were fasting, and people came and said to him, “Why do John's disciples and those of the Pharisees fast, whereas your disciples do not fast?”
Mark 2:19 Καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς, Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος, ἐν ᾧ ὁ νυμφίος μετ' αὐτῶν ἐστιν, νηστεύειν; Ὅσον χρόνον μεθ' ἑαυτῶν ἔχουσιν τὸν νυμφίον, οὐ δύνανται νηστεύειν· And Jesus said to them, “Surely the wedding guests cannot be fasting while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast, wedding guests ← sons of the wedding venue. See Matt 9:15.
Mark 2:20 ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις. but the days will come when the bridegroom will be taken from them, and then, in those days, they will fast.
Mark 2:21 {RP TR: Καὶ οὐδεὶς} [P1904: Οὐδεὶς] ἐπίβλημα ῥάκους ἀγνάφου ἐπιρράπτει ἐπὶ ἱματίῳ παλαιῷ· εἰ δὲ {RP TR: μή} [P1904: μήγε], αἴρει τὸ πλήρωμα αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. {RP TR: And no-one} [P1904: No-one] sews a patch of uncarded flannel onto an old garment, or else the piece added to it pulls on it – the new on the old – and the tear becomes worse. καὶ, and (no-one): present in RP TR F1853=16/21 F1859=4/8 vs. absent in P1904 F1853=5/21 F1859=4/8.
μή, (if) not, RP TR F1853=18/21 F1859=5/7 vs. μήγε, (if) not at any rate, P1904 F1853=3/21 (Scrivener's dey) F1859=2/7.
piece added ← filler, fulness.
pulls on ← raises.
Mark 2:22 Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήσσει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπολοῦνται· ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον. And no-one puts new wine in old wineskins, or else the new wine tears the wineskins, and the wine leaks out, and the wineskins are ruined. Rather, new wine needs to be put in new wineskins.” new wine: the object of the impersonal neuter singular verbal adjective βλητέον, needing to put.
Mark 2:23 Καὶ ἐγένετο παραπορεύεσθαι αὐτὸν ἐν τοῖς σάββασιν διὰ τῶν σπορίμων, καὶ ἤρξαντο οἱ μαθηταὶ αὐτοῦ ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. Then it came to pass that he was passing by on the Sabbath through the cornfields, and his disciples had begun to make a way through, while plucking the ears of corn, Sabbath ← Sabbaths, which can stand for High Sabbath (feast).
Mark 2:24 Καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ, Ἴδε, τί ποιοῦσιν ἐν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; and the Pharisees said to him, “Look at what they are doing on the Sabbath, which is not permitted”, We and P1904 punctuate as a statement: look at what they are doing, which ... RP and TBS-TR punctuate as a question: look, why are they doing what ...?
Mark 2:25 Καὶ αὐτὸς ἔλεγεν αὐτοῖς, Οὐδέποτε ἀνέγνωτε τί ἐποίησεν {RP P1904: Δαυίδ} [TR: Δαβίδ], ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ' αὐτοῦ; at which he said to them, “Have you never read what David did when he was in need and was hungry, he and those with him? David: on Δαυίδ vs. Δαβίδ, see Matt 1:1.
at which: wider use of καί.
Mark 2:26 Πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ {RP P1904: - } [TR: τοῦ] ἀρχιερέως, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοῖς ἱερεῦσιν, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; – how he went into the house of God in the days of Abiathar {RP P1904: the} [TR: the] high priest and ate the showbread, which it is not permitted to eat, except for the priests, and how he also gave some to those who were with him?” τοῦ, the: absent in RP P1904 F1853=17/21 F1859=4/7 vs. present in TR F1853=4/21 (Scrivener's cdsv) F1859=3/7. No difference in our English (italicization excepted).
Mark 2:27 Καὶ ἔλεγεν αὐτοῖς, Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο, οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· Then he said to them, “The Sabbath came about on account of man, not man on account of the Sabbath.
Mark 2:28 ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. Consequently, the son of man is Lord of the Sabbath as well.”
Mark 3:1 Καὶ εἰσῆλθεν πάλιν εἰς τὴν συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα. Then he went into the synagogue again, and there was a man with a withered hand there. with ← having.
Mark 3:2 Καὶ {RP P1904c TR: παρετήρουν} [P1904u: παρετητήρουν] αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. Now they watched him closely, to see if he would heal him on the Sabbath, in order to accuse him. Sabbath: plural; see Mark 2:23.
Mark 3:3 Καὶ λέγει τῷ ἀνθρώπῳ τῷ ἐξηραμμένην ἔχοντι τὴν χεῖρα, {RP TR: Ἔγειραι} [P1904: Ἔγειρε] εἰς τὸ μέσον. And he said to the man with the withered hand, “Come up to centre stage.” ἔγειραι, arise (aorist middle), RP TR F1853=12/21 F1859=1/7 vs. ἔγειρε, arise (present active), P1904 F1853=9/21 F1859=6/7. . A weak disparity with RP, R=14:16.
with ← having.
Mark 3:4 Καὶ λέγει αὐτοῖς, Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι, ἢ κακοποιῆσαι; Ψυχὴν σῶσαι, ἢ ἀποκτεῖναι; Οἱ δὲ ἐσιώπων. And he said to them, “Is it permitted to do good or evil on the Sabbath? To save a life or to kill?” But they remained silent. life ← soul.
Mark 3:5 Καὶ περιβλεψάμενος αὐτοὺς μετ' ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ, Ἔκτεινον τὴν χεῖρά σου. Καὶ ἐξέτεινεν, καὶ {RP-text P1904 TR: ἀποκατεστάθη} [RP-marg: ἀπεκατεστάθη] ἡ χεὶρ αὐτοῦ ὑγιὴς ὡς ἡ ἄλλη. Then he looked around at them with anger, thoroughly grieved at the hardness of their heart, and he said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored, healthy like the other one. ἀποκατεστάθη, was restored (aorist passive with single augment), RP-text P1904 TR F1853=13/21 F1859=2/7 vs. ἀπεκατεστάθη, was restored (aorist passive with double augment), RP-marg F1853=8/21 F1859=4/7 vs. another reading, F1853=0/21 F1859=1/7.
Mark 3:6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθέως μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐποίουν κατ' αὐτοῦ, ὅπως αὐτὸν ἀπολέσωσιν. Then the Pharisees immediately went out with the Herodians and took counsel against him, as to how they might destroy him. as to how they might (deliberative on the manner): or in order to (final).
Mark 3:7 Καὶ ὁ Ἰησοῦς ἀνεχώρησεν μετὰ τῶν μαθητῶν αὐτοῦ πρὸς τὴν θάλασσαν· καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας {RP-text P1904 TR: ἠκολούθησαν} [RP-marg: ἠκολούθησεν] αὐτῷ, καὶ ἀπὸ τῆς Ἰουδαίας, Meanwhile Jesus withdrew with his disciples to the sea, and a very large number of people followed him, from Galilee and from Judaea, ἠκολούθησαν, (they) followed, RP-text P1904 TR F1853=17/21 F1859=4/6 vs. ἠκολούθησεν, (it) followed, RP-marg F1853=4/21 (Scrivener's lmnv) F1859=2/6.
We suspect a hiatus in Scrivener's P in F1859 from Mark 3:6 - Mark 5:23, and base our figures on that.
Mark 3:8 καὶ ἀπὸ Ἱεροσολύμων, καὶ ἀπὸ τῆς Ἰδουμαίας, καὶ πέραν τοῦ Ἰορδάνου, καὶ οἱ περὶ Τύρον καὶ Σιδῶνα, πλῆθος πολύ, ἀκούσαντες ὅσα ἐποίει, ἦλθον πρὸς αὐτόν. and from Jerusalem and from Idumaea and across the Jordan, while those from around Tyre and Sidon – a large community who had heard everything he was doing – came to him. community ← multitude.
everything ← as many (things) as.
Mark 3:9 Καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον, ἵνα μὴ θλίβωσιν αὐτόν. So he told his disciples that a small boat should remain at hand for him on account of the crowd, so that they should not press on him,
Mark 3:10 Πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ, ἵνα αὐτοῦ ἅψωνται, ὅσοι εἶχον μάστιγας. for he had healed many people, and as a result they converged on him in order that whoever had infirmities might touch him.
Mark 3:11 Καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν {RP TR: ἐθεώρει} [P1904: ἐθεώρουν], {RP TR: προσέπιπτεν} [P1904: προσέπιπτον] αὐτῷ, καὶ {RP TR: ἔκραζεν} [P1904: ἔκραζον], λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. Also whenever the unclean spirits saw him, they would fall down before him and shout out saying, “You are the son of God”, ἐθεώρει, were seeing (classical singular verb), RP TR F1853=19/21 F1859=3/6 vs. ἐθεώρουν, were seeing (non-classical plural verb), P1904 F1853=2/21 (Scrivener's cy) F1859=3/6.
προσέπιπτεν, were falling down (classical singular verb), RP TR F1853=13/21 F1859=2/6 vs. προσέπιπτον, were falling down (non-classical plural verb), P1904 F1853=8/21 F1859=4/6.
ἔκραζεν, were shouting out (classical singular verb), RP TR F1853=13/21 F1859=2/6 vs. ἔκραζον, were shouting out (non-classical plural verb), P1904 F1853=7/21 F1859=4/6 vs. another reading, F1853=1/21 (Scrivener's g) F1859=0/6.
Mark 3:12 Καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ {RP P1904: φανερὸν αὐτὸν} [TR: αὐτὸν φανερὸν] ποιήσωσιν. and he would rebuke them sharply so that they should not make him manifest. φανερὸν αὐτὸν, (make) manifest + him, RP P1904 F1853=19/21 F1859=5/6 vs. αὐτὸν φανερὸν, (make) him + manifest, TR F1853=1/21 (Scrivener's x) F1859=1/6 vs. another reading, F1853=1/21 (Scrivener's g) F1859=0/6.
sharply ← (in respect of) many (things).
Mark 3:13 Καὶ ἀναβαίνει εἰς τὸ ὄρος, καὶ προσκαλεῖται οὓς ἤθελεν αὐτός· καὶ ἀπῆλθον πρὸς αὐτόν. Then he went up into a mountain and called along those whom he himself wanted, and they went off to him, a mountain ← the mountain, or perhaps the mountain range. But see Gen 22:9.
Mark 3:14 Καὶ ἐποίησεν δώδεκα, ἵνα ὦσιν μετ' αὐτοῦ, καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν, and he appointed twelve, for them to be with him, and to send them to preach,
Mark 3:15 καὶ ἔχειν ἐξουσίαν θεραπεύειν τὰς νόσους, καὶ ἐκβάλλειν τὰ δαιμόνια· and to have authority to cure sicknesses and to cast out demons.
Mark 3:16 καὶ ἐπέθηκεν {RP TR: τῷ Σίμωνι ὄνομα} [P1904: ὄνομα τῷ Σίμωνι] Πέτρον· And he gave an additional name to Simon: Peter. τῷ Σίμωνι ὄνομα, to Simon + a name, RP TR F1853=20/21 F1859=5/6 vs. ὄνομα τῷ Σίμωνι, a name + to Simon, P1904 F1853=1/21 (Scrivener's y) F1859=1/6.
Mark 3:17 καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου, καὶ Ἰωάννην τὸν ἀδελφὸν τοῦ Ἰακώβου· καὶ ἐπέθηκεν αὐτοῖς ὀνόματα Βοανεργές, ὅ ἐστιν, Υἱοὶ Βροντῆς· Furthermore he appointed James the son of Zebedee and John the brother of James, and he gave them additional names: Boanerges, which means “sons of thunder”, means ← is.
Mark 3:18 καὶ Ἀνδρέαν, καὶ Φίλιππον, καὶ Βαρθολομαῖον, καὶ Ματθαῖον, καὶ Θωμᾶν, καὶ Ἰάκωβον τὸν τοῦ Ἀλφαίου, καὶ Θαδδαῖον, καὶ Σίμωνα τὸν Κανανίτην, and Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alphaeus and Thaddaeus and Simon the Kananite, Kananite: AV differs (Canaanite). The word here is from the Aramaic root qoph-nun-aleph, to be zealous, not kaph-nun-ayin, from which the demonym Canaanite, as in Gen 10:18, Zech 14:21, Matt 15:22 (with a different Greek spelling to that of this verse). Luke 6:15 translates Simon's title, Zealot.
Mark 3:19 καὶ Ἰούδαν Ἰσκαριώτην, ὃς καὶ παρέδωκεν αὐτόν. Καὶ ἔρχονται εἰς οἶκον· and Judas Iscariot, who for his part betrayed him. ¶ Then they went into a house, ¶ Verse division: in P1904 numbering, Mark 3:20 begins here.
for his part ← also.
Mark 3:20 καὶ συνέρχεται πάλιν ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς {RP TR: μήτε} [P1904: μηδὲ] ἄρτον φαγεῖν. and again a crowd gathered, so that they could not even eat bread. μήτε, neither (but standing for μηδὲ), RP TR F1853=13/21 F1859=5/7 vs. μηδὲ, not even, P1904 F1853=7/21 F1859=2/7 vs. another reading, F1853=1/21 (Scrivener's c) F1859=0/7. No difference in our English.
Mark 3:21 Καὶ ἀκούσαντες οἱ παρ' αὐτοῦ ἐξῆλθον κρατῆσαι αὐτόν· ἔλεγον γὰρ ὅτι Ἐξέστη. And when those close to him heard about it, they went out to take charge of him, for people were saying that he had gone out of his senses. that: we punctuate as indirect speech. RP and TBS-TR punctuate as direct speech: saying, “He has gone out of his senses.” The AV even translates in the present tense.
take charge ← take hold, control, but apparently not in a hostile sense here.
Mark 3:22 Καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει, καὶ ὅτι Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. Now the scribes who had come down from Jerusalem said that he was possessed by Beelzebul, and that he cast out the demons by the ruler of the demons. that (2x): we punctuate as indirect speech. RP and TBS-TR punctuate as direct speech: saying, “He is possessed by Beelzebul, and he casts out ...”
was possessed by ← had.
Mark 3:23 Καὶ προσκαλεσάμενος αὐτούς, ἐν παραβολαῖς ἔλεγεν αὐτοῖς, Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; So he called them to himself and spoke to them in parables: “How can Satan cast out Satan?
Mark 3:24 Καὶ ἐὰν βασιλεία ἐφ' ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη. And if a kingdom is divided against itself, that kingdom cannot stand.
Mark 3:25 Καὶ ἐὰν οἰκία ἐφ' ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ οἰκία ἐκείνη. And if a house is divided against itself, that house cannot stand.
Mark 3:26 Καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφ' ἑαυτὸν καὶ μεμέρισται, οὐ δύναται σταθῆναι, ἀλλὰ τέλος ἔχει. And if Satan has risen up against himself and is divided, he cannot stand, but is finished. is finished ← has an end.
Mark 3:27 {RP P1904: Οὐδεὶς δύναται} [TR: Οὐ δύναται οὐδεὶς] τὰ σκεύη τοῦ ἰσχυροῦ, εἰσελθὼν εἰς τὴν οἰκίαν αὐτοῦ, διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ {RP-text: διαρπάσῃ} [RP-marg P1904 TR: διαρπάσει]. No-one can plunder the goods of a strong man, after entering his house, unless he first binds the strong man, and then he can plunder his house. οὐδεὶς δύναται, no-one + can, RP P1904 F1853=19/21 F1859=4/6 vs. οὐ δύναται οὐδεὶς, not can + anyone, TR F1853=2/21 (Scrivener's ux, u being very doubtful) F1859=2/6.
διαρπάσῃ, may plunder, RP-text F1853=10/21 F1859=4/6 vs. διαρπάσει, will plunder, RP-marg P1904 TR F1853=10/21 F1859=2/6 vs. another reading, F1853=1/21 (Scrivener's c) F1859=0/6. Nearly a disparity with RP-text, R=14:14.
can ← {RP-text P1904: will} [RP-marg TR: may], a Hebraism.
Mark 3:28 Ἀμὴν λέγω ὑμῖν, ὅτι πάντα ἀφεθήσεται {RP TR: τὰ ἁμαρτήματα τοῖς υἱοῖς τῶν ἀνθρώπων} [P1904: τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα], καὶ {RP TR: - } [P1904: αἱ] βλασφημίαι ὅσας {RP TR: ἂν} [P1904: ἐὰν] βλασφημήσωσιν· Truly, I say to you that the sons of men will be forgiven all their sins and whatever blasphemies they perpetrate, τὰ ἁμαρτήματα τοῖς υἱοῖς τῶν ἀνθρώπων, the sins + to the sons of men, RP TR F1853=19/21 F1859=4/6 vs. τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα, to the sons of men + the sins, P1904 F1853=1/21 (Scrivener's y) F1859=2/6 vs. another reading, F1853=1/21 (Scrivener's c) F1859=0/6.
αἱ, the (blasphemies): absent in RP TR F1853=19/21 F1859=2/6 vs. present in P1904 F1853=2/21 (Scrivener's sy) F1859=4/6. F1853 and F1859 are very significantly disparate, X2=8.8 PV=0.3%.
ἂν, (what)ever (1), RP TR F1853=20/21 F1859=5/6 vs. ἐὰν, (what)ever (2), P1904 F1853=1/21 (Scrivener's y) F1859=1/6.
will be forgiven all their sins (etc.) ← all their sins (etc.) will be forgiven them.
Mark 3:29 ὃς δ' ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλ' ἔνοχός ἐστιν αἰωνίου κρίσεως. but whoever blasphemes against the holy spirit does not have forgiveness throughout the age, but is liable to age-abiding judgment.” throughout the age: we typically take this to refer to the great Messianic age.
Mark 3:30 Ὅτι ἔλεγον, Πνεῦμα ἀκάθαρτον ἔχει. He said this because they said, “He is possessed by an unclean spirit.” is possessed by ← has.
Mark 3:31 Ἔρχονται οὖν {RP TR: οἱ ἀδελφοὶ καὶ ἡ μήτηρ αὐτοῦ} [P1904: ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ], καὶ ἔξω ἑστῶτες ἀπέστειλαν πρὸς αὐτόν, φωνοῦντες αὐτόν. Then {RP TR: his brothers and mother} [P1904: his mother and his brothers] came and stood outside and sent men to him, calling him. οἱ ἀδελφοὶ καὶ ἡ μήτηρ αὐτοῦ, the brothers + and the mother of him, RP TR F1853=16/21 F1859=4/6 vs. ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ, the mother of him + and the brothers of him, P1904 F1853=1/21 (Scrivener's y) F1859=1/6 vs. other readings, F1853=4/21 (Scrivener's ceqp) F1859=1/6.
Mark 3:32 Καὶ ἐκάθητο {RP TR: ὄχλος περὶ αὐτόν} [P1904: περὶ αὐτὸν ὄχλος]· εἶπον δὲ αὐτῷ, Ἰδού, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου {RP: καὶ αἱ ἀδελφαί σου} [P1904 TR: - ] ἔξω ζητοῦσίν σε. Meanwhile a crowd was sitting around him, and they said to him, “Excuse us, but your mother and your brothers {RP: and your sisters} [P1904 TR: - ] outside are looking for you.” ὄχλος περὶ αὐτόν, a crowd + around him, RP TR F1853=16/21 F1859=2/6 vs. περὶ αὐτὸν ὄχλος, around him + a crowd, P1904 F1853=5/21 F1859=4/6.
καὶ αἱ ἀδελφαί σου, and your sisters: present in RP F1853=15/21 F1859=3/6 vs. absent in P1904 TR F1853=6/21 VulgC VulgS SyrP F1859=3/6. AV differs textually.
Excuse us, but ← behold.
Mark 3:33 Καὶ ἀπεκρίθη αὐτοῖς λέγων, Τίς ἐστιν ἡ μήτηρ μου ἢ οἱ ἀδελφοί μου; Then he replied to them and said, “Who is my mother or my brothers?”
Mark 3:34 Καὶ περιβλεψάμενος κύκλῳ τοὺς περὶ αὐτὸν καθημένους, λέγει, Ἴδε, ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. Then after he had looked around at those sitting around him, he said, “Behold my mother and my brothers.
Mark 3:35 Ὃς γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφή μου καὶ μήτηρ ἐστίν. For it is whoever does the will of God who is my brother, and my sister, and my mother.” who ← this (one).
Mark 4:1 Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. Καὶ συνήχθη πρὸς αὐτὸν ὄχλος πολύς, ὥστε αὐτὸν ἐμβάντα εἰς τὸ πλοῖον καθῆσθαι ἐν τῇ θαλάσσῃ· καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς {RP TR: ἦν} [P1904: ἦσαν]. Next he began to teach again by the sea, and a large crowd gathered around him, so that he went on board a boat to sit in on the sea, while the whole crowd was by the sea on land. ἦν, was, RP TR F1853=20/21 F1859=5/6 vs. ἦσαν, were, P1904 F1853=1/21 (Scrivener's y) F1859=1/6. No difference in our English.
gathered around ← gathered to.
Mark 4:2 Καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ, And he taught them many things in parables, and he said to them in the course of his teaching,
Mark 4:3 Ἀκούετε· ἰδού, ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι· “Listen. A sower once went out to sow seed. once ← behold, here drawing the reader's attention to a story.
Mark 4:4 καὶ ἐγένετο ἐν τῷ σπείρειν, ὃ μὲν ἔπεσεν {RP TR: παρὰ} [P1904: ἐπὶ] τὴν ὁδόν, καὶ {RP TR: ἦλθεν} [P1904: ἦλθον] τὰ πετεινὰ {RP P1904: - } [TR: τοῦ οὐρανοῦ] καὶ κατέφαγεν αὐτό. And it so happened that as he sowed, some seed fell {RP TR: beside} [P1904: on] the road, and the birds {RP P1904: - } [TR: of the sky] came and ate it up. παρὰ, to alongside, RP TR F1853=20/21 F1859=5/6 vs. ἐπὶ, onto, P1904 F1853=1/21 (Scrivener's y) F1859=1/6.
ἦλθε(ν), came (classical singular verb), RP TR F1853=19/21 F1859=6/6 vs. ἦλθον, came (non-classical plural verb), P1904 F1853=2/21 (Scrivener's py) F1859=0/6.
τοῦ οὐρανοῦ, of the sky: absent in RP P1904 F1853=18/21 F1859=5/6 vs. present in TR F1853=3/21 (Scrivener's cux, u being very doubtful) F1859=1/6.
Mark 4:5 {RP TR: Ἄλλο δὲ} [P1904: Καὶ ἄλλο] ἔπεσεν ἐπὶ τὸ πετρῶδες, ὅπου οὐκ εἶχεν γῆν πολλήν· καὶ εὐθέως ἐξανέτειλεν, διὰ τὸ μὴ ἔχειν βάθος γῆς· {RP TR: But} [P1904: And] some fell on stony ground, where it did not have much soil, and it immediately sprang up through not having depth of soil, ἄλλο δὲ, but other, RP TR F1853=20/21 F1859=4/6 vs. καὶ ἄλλο, and other, P1904 F1853=0/21 F1859=1/6 vs. καὶ ἄλλο δὲ, and also other, F1853=1/21 (Scrivener's y) F1859=1/6.
Mark 4:6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη, καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. but when the sun rose, it was scorched, and because it did not have a root, it withered.
Mark 4:7 Καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι, καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. And some fell into the thorn bushes, and the thorn plants came up and choked it, and it did not yield any fruit.
Mark 4:8 Καὶ ἄλλο ἔπεσεν εἰς τὴν γῆν τὴν καλήν· καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξάνοντα, καὶ ἔφερεν {RP P1904: ἐν} [TR: ἓν] τριάκοντα, καὶ {RP P1904: ἐν} [TR: ἓν] ἑξήκοντα, καὶ {RP P1904: ἐν} [TR: ἓν] ἑκατόν. And other seed fell onto good ground, and while it sprang up and grew, it yielded produce, and some produced a thirtyfold return, and some a sixtyfold, and some a hundredfold.” ἐν (3x), in, RP P1904 F1859=5/6 vs. ἓν, (the) one, TBS-TR F1859=1/6. There was (presumably) no indication of the breathing in the original; it is the choice of a scribe or modern editor. No remarks in F1853. Our English is not affected.
produce ← fruit.
Mark 4:9 Καὶ ἔλεγεν {RP: - } [P1904 TR: αὐτοῖς], Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. And he said {RP: - } [P1904 TR: to them], “He who has ears to hear, let him hear.” αὐτοῖς, to them: absent in RP F1853=18/21 F1859=4/6 vs. present in P1904 TR F1853=3/21 (Scrivener's uxy, u being very doubtful) F1859=2/6.
Mark 4:10 Ὅτε δὲ ἐγένετο καταμόνας, ἠρώτησαν αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὴν παραβολήν. Then when he was alone, those around him with the twelve asked him the meaning of the parable,
Mark 4:11 Καὶ ἔλεγεν αὐτοῖς, Ὑμῖν δέδοται γνῶναι {RP TR: τὸ μυστήριον} [P1904: τὰ μυστήρια] τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω, ἐν παραβολαῖς τὰ πάντα γίνεται· and he said to them, “To you it has been granted to know the {RP TR: mystery} [P1904: mysteries] of the kingdom of God, but to those outside, everything comes in parables, τὸ μυστήριον, the mystery, RP TR F1853=19/21 F1859=4/6 vs. τὰ μυστήρια, the mysteries, P1904 F1853=2/21 (Scrivener's my) F1859=2/6.
comes ← becomes.
Mark 4:12 ἵνα βλέποντες βλέπωσιν, καὶ μὴ ἴδωσιν· καὶ ἀκούοντες ἀκούωσιν, καὶ μὴ συνιῶσιν· μήποτε ἐπιστρέψωσιν, καὶ ἀφεθῇ αὐτοῖς τὰ ἁμαρτήματα.

In order that they should definitely see

But not perceive,

And they will definitely hear

But not understand,

Lest they should repent,

And they should be forgiven their sins.”

 Isa 6:9, Isa 6:10.
definitely see ← looking look.
definitely hear ← hearing hear.
repent ← return.
they should be forgiven their sins ← their sins should be forgiven them.
Mark 4:13 Καὶ λέγει αὐτοῖς, Οὐκ οἴδατε τὴν παραβολὴν ταύτην; Καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; And he said to them, “Do you not know the meaning of this parable? How then can you know the meaning of any parable? can ← will, a Hebraism.
any parable ← all the parables. In Hebrew and Aramaic (e.g. Dan 2:10) after a negative, all is used for any. We have a virtual negative here you do not know ... .
Mark 4:14 Ὁ σπείρων τὸν λόγον σπείρει. The sower sows the word.
Mark 4:15 Οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδόν, ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν, {RP TR: εὐθέως} [P1904: εὐθὺς] ἔρχεται ὁ Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον ἐν ταῖς καρδίαις αὐτῶν. One group are those alongside the road where the word is sown, but when they hear it, Satan immediately comes and removes the word sown in their hearts. εὐθέως, immediately (1), RP TR F1853=20/21 F1859=4/6 vs. εὐθὺς, immediately (2), P1904 F1853=1/21 (Scrivener's y) F1859=2/6.
one group ... another group ← these ... these. The other groups are in verses 16,18,20.
Mark 4:16 Καὶ {RP TR: οὗτοί εἰσιν ὁμοίως} [P1904: οὗτοι ὁμοίως εἰσὶν] οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἵ, ὅταν ἀκούσωσιν τὸν λόγον, {RP TR: εὐθέως} [P1904: εὐθὺς] μετὰ χαρᾶς λαμβάνουσιν αὐτόν, And another group are like those sown on the stony ground, who, when they hear the word, immediately receive it with joy, εἰσιν ὁμοίως, are + like, RP TR F1853=20/20 F1859=4/6 vs. ὁμοίως εἰσὶν, like + are, P1904 F1853=0/20 F1859=1/6 vs. εἰσὶν, are, F1853=0/20 F1859=1/6.
εὐθέως, immediately (1), RP TR F1853=19/20 F1859=6/6 vs. εὐθὺς, immediately (2), P1904 F1853=0/20 F1859=0/6 vs. absent, F1853=1/20 (Scrivener's u) F1859=0/6.
Mark 4:17 καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἰσιν· εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον, {RP TR: εὐθέως} [P1904: εὐθὺς] σκανδαλίζονται. but they do not have an inward root, but rather are for a season. Then when affliction or persecution comes on account of the word, they immediately stumble. εὐθέως, immediately (1), RP TR F1853=19/20 F1859=6/6 vs. εὐθὺς, immediately (2), P1904 F1853=1/20 (Scrivener's y) F1859=0/6.
Mark 4:18 Καὶ οὗτοί εἰσιν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι, {RP P1904 S1894: - } [S1550 E1624: οὗτοί εἰσιν] οἱ τὸν λόγον ἀκούοντες, And another group are those sown in the thorn {RP P1904 S1894: bushes,} [S1550 E1624: bushes. These are those] who hear the word, Second occurrence in verse: οὗτοί εἰσιν, these are they: absent in RP P1904 S1894 F1853=17/20 F1859=5/6 vs. present in S1550 E1624 F1853=3/20 (Scrivener's oux, u being very doubtful) F1859=1/6.
Mark 4:19 καὶ αἱ μέριμναι τοῦ αἰῶνος τούτου, καὶ ἡ ἀπάτη τοῦ πλούτου, καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται. but the cares of this age and the deceit of riches and the desires in regard to other matters, when they come in, choke the word, and it becomes unfruitful. but: adversative use of καί.
other ← remaining.
Mark 4:20 Καὶ οὗτοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον, καὶ παραδέχονται, καὶ καρποφοροῦσιν, {RP P1904: ἐν} [TR: ἓν] τριάκοντα, καὶ {RP P1904: ἐν} [TR: ἓν] ἑξήκοντα, καὶ {RP P1904: ἐν} [TR: ἓν] ἑκατόν. And another group are those sown on the good ground, who hear the word and receive it and bear fruit, some a thirtyfold return, and some a sixtyfold, and some a hundredfold.” ἐν (3x), in, RP P1904 F1859=6/6 vs. ἓν, (the) one, TBS-TR F1859=0/6. No remarks on the issue in F1853. Compare Mark 4:8.
Mark 4:21 Καὶ ἔλεγεν αὐτοῖς, Μήτι {RP TR: ὁ λύχνος ἔρχεται} [P1904: ἔρχεται ὁ λύχνος] ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην; Οὐχ ἵνα ἐπὶ τὴν λυχνίαν ἐπιτεθῇ; Furthermore he said to them, “A lamp isn't brought to be put under a bushel of corn or under a bed, is it? It is to be put on a lampstand, isn't it? ὁ λύχνος ἔρχεται, the lamp + comes, RP TR F1853=19/20 F1859=5/6 vs. ἔρχεται ὁ λύχνος, comes + the lamp, P1904 F1853=1/20 (Scrivener's y) F1859=1/6.
isn't brought ← does not come.
bushel ← peck, 2 imperial gallons or 9 litres, e.g. of corn or hay. See Matt 5:15.
Mark 4:22 Οὐ γάρ {RP TR: ἐστίν τι} [P1904: ἐστι] κρυπτόν, ὃ ἐὰν μὴ φανερωθῇ· οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ' ἵνα {RP TR: εἰς φανερὸν ἔλθῃ} [P1904: ἔλθῃ εἰς φανερόν]. For there is nothing hidden whatever which will not be made manifest, nor has anything secret taken place but that it will come into the open. τι, (is no) thing: present in RP TR F1853=10/20 F1859=3/6 vs. absent in P1904 F1853=10/20 F1859=3/6. Nearly a disparity with RP, R=14:14.
εἰς φανερὸν ἔλθῃ, into open come, RP TR F1853=19/20 F1859=5/6 vs. ἔλθῃ εἰς φανερόν, come into open, P1904 F1853=1/20 (Scrivener's y) F1859=1/6.
Mark 4:23 Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω. If anyone has ears to hear, let him hear.”
Mark 4:24 Καὶ ἔλεγεν αὐτοῖς, Βλέπετε τί ἀκούετε. Ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν τοῖς ἀκούουσιν. And he said to them, “Watch out with what you hear. By the same measure by which you measure, it will be meted out to you. And to you who hear, the measure will be increased. the measure will be increased ← it will be added to.
Mark 4:25 Ὃς γὰρ ἂν ἔχῃ, δοθήσεται αὐτῷ· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτοῦ. For to whoever has, more will be given. But from him who does not have, even what he has will be taken away.”
Mark 4:26 Καὶ ἔλεγεν, Οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ, ὡς {RP TR: ἐὰν} [P1904: ἂν] ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς, And he said, “So is the kingdom of God, as if a man were casting seed on the ground, ἐὰν, (as) if (1), RP TR F1853=18/20 F1859=6/7 vs. ἂν, (as) if (2), P1904 F1853=2/20 (Scrivener's dh) F1859=1/7.
Mark 4:27 καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστάνῃ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός. and should sleep and get up night and day, and the seed should sprout and grow long in a way he is unaware of,
Mark 4:28 Αὐτομάτη γὰρ ἡ γῆ καρποφορεῖ, πρῶτον χόρτον, εἶτα στάχυν, εἶτα πλήρη σῖτον ἐν τῷ στάχυϊ. for the land produces fruit spontaneously: first the blade, then the ear, then the full corn in the ear.
Mark 4:29 Ὅταν δὲ παραδῷ ὁ καρπός, εὐθέως ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. But when the fruit yields itself, he immediately sends out the sickle, because the harvest is at hand.”
Mark 4:30 Καὶ ἔλεγεν, {RP TR: Τίνι} [P1904: Πῶς] {RP-text P1904 TR: ὁμοιώσωμεν} [RP-marg: ὁμοιώσομεν] τὴν βασιλείαν τοῦ θεοῦ; Ἢ ἐν {RP TR: ποίᾳ} [P1904: τίνι] παραβολῇ παραβάλωμεν αὐτήν; And he said, {RP TR: “To what} [P1904: “How] {RP-text P1904 TR: should} [RP-marg: shall] we liken the kingdom of God? Or {RP TR: with what kind of} [P1904: with what] parable should we represent it? τίνι, to what, RP TR F1853=19/20 F1859=4/6 vs. πῶς, how, P1904 F1853=1/20 (Scrivener's y) F1859=2/6.
ὁμοιώσωμεν, should we liken (deliberative subjunctive), RP-text P1904 TR F1853=11/21 F1859=4/6 vs. ὁμοιώσομεν, shall we liken (future indicative), RP-marg F1853=10/21 F1859=1/6 vs. another reading, F1853=0/21, F1859=1/6.
ποίᾳ, to what kind, RP TR F1853=19/20 F1859=4/6 vs. τίνι, to what, P1904 F1853=1/20 (Scrivener's y) F1859=2/6.
should we represent ← are we to represent (in a parable), deliberative subjunctive.
Mark 4:31 Ὡς {RP P1904: κόκκον} [TR: κόκκῳ] σινάπεως, ὅς, ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερος πάντων τῶν σπερμάτων ἐστὶν τῶν ἐπὶ τῆς γῆς· It is like a grain of mustard seed, which, when it is sown on the ground is the smallest of all the seeds which are on the earth, κόκκον, a grain, RP P1904 F1853=17/20 F1859=4/6 vs. κόκκῳ, (to) a grain, TR F1853=2/20 (Scrivener's ux, u being very doubtful) F1859=2/6 vs. another reading, F1853=1/20 (Scrivener's c) F1859=0/6. No difference in our English.
mustard seed: see Matt 13:32.
smallest ← smaller, Greek comparative for superlative.
Mark 4:32 καὶ ὅταν σπαρῇ, ἀναβαίνει, καὶ γίνεται {RP TR: πάντων τῶν λαχάνων μείζων} [P1904: μείζων πάντων τῶν λαχάνων], καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν. but when it is sown, it comes up and becomes bigger than all the other vegetables and puts out big branches, so that the birds of the sky can settle in its shade.” πάντων τῶν λαχάνων μείζων, than all the vegetables + bigger, RP TR F1853=19/20 F1859=4/6 vs. μείζων πάντων τῶν λαχάνων, bigger + than all the vegetables, P1904 F1853=1/20 (Scrivener's y) F1859=2/6.
Mark 4:33 Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον, καθὼς {RP: ἐδύναντο} [P1904 TR: ἠδύναντο] ἀκούειν· And he spoke the word to them in many such parables, inasmuch as they were able to give them a hearing. ἐδύναντο, they were able (1), RP F1853=15/20 F1859=4/6 vs. ἠδύναντο, they were able (2), P1904 TR F1853=5/20 F1859=2/6.
Mark 4:34 χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς {RP TR: - } [P1904: τὸν λόγον]· κατ' ἰδίαν δὲ τοῖς μαθηταῖς αὐτοῦ ἐπέλυεν πάντα. Indeed he did not speak {RP TR: - } [P1904: the word] to them without using a parable. But he did explain everything privately to his disciples. τὸν λόγον, the word: absent in RP TR F1853=19/20 F1859=4/6 vs. present in P1904 F1853=1/20 (Scrivener's y) F1859=2/6.
explain ← release.
Mark 4:35 Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὀψίας γενομένης, Διέλθωμεν εἰς τὸ πέραν. And he said to them on that day when evening had come, “Let's go across to the other side.”
Mark 4:36 Καὶ ἀφέντες τὸν ὄχλον, παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ. Καὶ ἄλλα δὲ {RP TR: πλοιάρια} [P1904: πλοῖα] ἦν μετ' αὐτοῦ. Then when they had sent the crowd away, they took him along, just as he was, in the boat. And there were other {RP TR: small boats} [P1904: boats] with him. πλοιάρια, small boats, RP TR F1853=17/20 F1859=2/6 vs. πλοῖα, boats, P1904 F1853=3/20 (Scrivener's eoy) F1859=4/6.
Mark 4:37 Καὶ γίνεται λαῖλαψ ἀνέμου μεγάλη· τὰ δὲ κύματα {RP-text P1904 TR: ἐπέβαλλεν} [RP-marg: ἐπέβαλεν] εἰς τὸ πλοῖον, ὥστε {RP TR: αὐτὸ ἤδη} [P1904: ἤδη αὐτὸ] {RP TR: γεμίζεσθαι} [P1904: βυθίζεσθαι]. And a severe windy storm arose, and the waves {RP-text P1904 TR: were breaking over} [RP-marg: broke over] into the boat, so that it was already {RP TR: filling up} [P1904: sinking]. ἐπέβαλλεν, were breaking over, RP-text P1904 TR F1853=4/20 (Scrivener's chux) F1859=5/8 vs. ἐπέβαλεν, broke over, RP-marg F1853=14/20 F1859=2/8 vs. other readings, F1853=2/20 (Scrivener's ek) F1859=1/8. A disparity with RP-text, R=11:16.
αὐτὸ ἤδη, it + already, RP TR F1853=18/20 F1859=5/6 vs. ἤδη αὐτὸ, already + it, P1904 F1853=1/20 (Scrivener's g) F1859=1/6 vs. another reading, F1853=1/20 (Scrivener's y) F1859=0/6.
γεμίζεσθαι, filling up, RP TR F1853=18/20 F1859=5/6 vs. βυθίζεσθαι, sinking, P1904 F1853=1/20 (Scrivener's y) F1859=1/6 vs. another reading, F1853=1/20 (Scrivener's d) F1859=0/6.
Mark 4:38 Καὶ ἦν αὐτὸς ἐπὶ τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ διεγείρουσιν αὐτόν, καὶ λέγουσιν αὐτῷ, Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; And he was at the stern, sleeping on a pillow, and they woke him up and said to him, “Teacher, is it not of concern to you that we are in mortal danger?” in mortal danger ← perishing.
Mark 4:39 Καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ, καὶ εἶπεν τῇ θαλάσσῃ, Σιώπα, πεφίμωσο. Καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. And when he woke up, he rebuked the wind, and he said to the sea, “Be quiet; be silenced.” And the wind abated, and a great calm came. silenced ← muzzled. A perfect tense imperative. Another in Acts 23:30.
Mark 4:40 Καὶ εἶπεν αὐτοῖς, Τί δειλοί ἐστε οὕτως; Πῶς οὐκ ἔχετε πίστιν; Then he said to them, “Why are you fearful like this? How come you do not have faith?”
Mark 4:41 Καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους, Τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούουσιν αὐτῷ; And they were very afraid, and they said to each other, “Who can this be then, seeing both the wind and sea obey him?” were very afraid ← feared a great fear.
Mark 5:1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν {RP TR: Γαδαρηνῶν} [P1904: Γεργεσηνῶν]. Then they came to the other side of the sea, to the district of the {RP TR: Gadarenes} [P1904: Gergesenes], Γαδαρηνῶν, Gadarenes, RP TR F1853=19/20 F1859=4/6 vs. Γεργεσηνῶν, Gergesenes, P1904 F1853=1/20 (Scrivener's y) F1859=1/6 vs. another reading, F1853=0/20, F1859=1/6.
Mark 5:2 Καὶ {RP TR: ἐξελθόντι αὐτῷ} [P1904: ἐξελθόντος αὐτοῦ] ἐκ τοῦ πλοίου, εὐθέως ἀπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, and when he had disembarked from the boat, a man from the tombs who was possessed by an unclean spirit immediately went to meet him. ἐξελθόντι αὐτῷ, him having disembarked (concordant participle), RP TR F1853=19/20 F1859=4/6 vs. ἐξελθόντος αὐτοῦ, him having disembarked (genitive absolute), P1904 F1853=1/20 (Scrivener's y) F1859=2/6.
who was possessed by ← in.
Mark 5:3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς {RP P1904: μνήμασιν} [TR: μνημείοις]· καὶ οὔτε ἁλύσεσιν οὐδεὶς {RP: ἐδύνατο} [P1904 TR: ἠδύνατο] αὐτὸν δῆσαι, He had his dwelling in the tombs, and no-one could bind him even with chains, μνήμασι(ν), tombs (1), RP P1904 F1853=19/20 F1859=6/7 vs. μνημείοις, tombs (2), TR F1853=1/20 (Scrivener's x) F1859=1/7.
ἐδύναντο, they were able (1), RP F1853=12/20 F1859=6/6 vs. ἠδύναντο, they were able (2), P1904 TR F1853=8/20 F1859=0/6.
Mark 5:4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσιν δεδέσθαι, καὶ διεσπᾶσθαι ὑπ' αὐτοῦ τὰς ἁλύσεις, καὶ τὰς πέδας συντετρίφθαι· καὶ οὐδεὶς {RP TR: αὐτὸν ἴσχυεν} [P1904: ἴσχυεν αὐτὸν] δαμάσαι· because he had often been bound in shackles and chains, but the chains had been torn apart by him and the shackles broken, and no-one was able to tame him. αὐτὸν ἴσχυεν, him (no-one) + could, RP TR F1853=14/20 F1859=1/6 vs. ἴσχυεν αὐτὸν, could + (tame) him, P1904 F1853=2/20 (Scrivener's ey) F1859=4/6 vs. another reading, F1853=4/20 (Scrivener's clmn) F1859=1/6.
Mark 5:5 καὶ διὰ παντός, νυκτὸς καὶ ἡμέρας, ἐν τοῖς {RP TR: ὄρεσιν καὶ ἐν τοῖς μνήμασιν} [P1904: μνήμασι καὶ ἐν τοῖς ὄρεσιν] ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. And he was always in the {RP TR: mountains and the tombs} [P1904: tombs and the mountains], night and day, shouting and lacerating himself with stones. ὄρεσι(ν) καὶ ἐν τοῖς μνήμασι(ν), (in the) mountains + and in the tombs, RP TR F1853=13/20 F1859=2/6 vs. μνήμασι(ν) καὶ ἐν τοῖς ὄρεσι(ν), (in the) tombs + and in the mountains, P1904 F1853=7/20 F1859=4/6.
Mark 5:6 Ἰδὼν δὲ τὸν Ἰησοῦν ἀπὸ μακρόθεν, ἔδραμεν καὶ προσεκύνησεν {RP TR: αὐτῷ} [P1904: αὐτόν], Then when he saw Jesus from a distance, he ran and worshipped him, αὐτῷ, him (dative), RP TR F1853=18/20 F1859=5/6 vs. αὐτόν, him (accusative), P1904 F1853=2/20 (Scrivener's py) F1859=1/6.
worshipped: or bowed down to.
Mark 5:7 καὶ κράξας φωνῇ μεγάλῃ {RP TR: εἶπεν} [P1904: λέγει], Τί ἐμοὶ καὶ σοί, Ἰησοῦ, υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; Ὁρκίζω σε τὸν θεόν, μή με βασανίσῃς. and he cried out in a loud voice and said, “What have I to do with you, Jesus, son of the Most High God? I adjure you by God not to torment me.” εἶπεν, said, RP TR F1853=16/20 F1859=3/6 vs. λέγει, says (vivid present for past), P1904 F1853=4/20 (Scrivener's deoy) F1859=3/6.
what have I to do with you ← what to you and to me.
Mark 5:8 Ἔλεγεν γὰρ αὐτῷ, Ἔξελθε, τὸ πνεῦμα τὸ ἀκάθαρτον, ἐκ τοῦ ἀνθρώπου. For he had been saying to him, “Come out of the man, you unclean spirit.”
Mark 5:9 Καὶ ἐπηρώτα αὐτόν, Τί {RP TR: σοι ὄνομα} [P1904: ὄνομά σοι]; Καὶ ἀπεκρίθη, λέγων, Λεγεὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν. And he had asked him, “What is your name?” And he had answered and said, “My name is Legion, for we are many.” σοι ὄνομα, to you + a name, RP TR F1853=18/20 F1859=4/6 vs. ὄνομά σοι, a name + to you, P1904 F1853=2/20 (Scrivener's oy) F1859=2/6.
Mark 5:10 Καὶ παρεκάλει αὐτὸν πολλά, ἵνα μὴ {RP TR: αὐτοὺς ἀποστείλῃ} [P1904: ἀποστείλῃ αὐτοὺς] ἔξω τῆς χώρας. And he pleaded with him earnestly that he should not send them out of the district. αὐτοὺς ἀποστείλῃ, them + he should send, RP TR F1853=14/20 F1859=2/6 vs. ἀποστείλῃ αὐτοὺς, he should send + them, P1904 F1853=5/20 F1859=2/6 vs. other readings, F1853=1/20 (Scrivener's o) F1859=2/6.
earnestly ← many (things).
Mark 5:11 Ἦν δὲ ἐκεῖ {RP: πρὸς τῷ ὄρει} [P1904: - ] [TR: πρὸς τὰ ὄρη] ἀγέλη χοίρων μεγάλη βοσκομένη {RP TR: - } [P1904: πρὸς τῷ ὄρει]· Now a large herd of pigs was feeding there near the {RP P1904: mountain} [TR: mountains], πρὸς τῷ ὄρει, near the mountain, RP F1853=14/20 F1859=2/6 vs. πρὸς τῷ ὄρει moved to end of verse: P1904 F1853=1/20 (Scrivener's y) F1859=3/6 vs. πρὸς τὰ ὄρη, near the mountains, TR F1853=2/20 (Scrivener's ux, u being very doubtful) F1859=0/6 vs. other readings, F1853=3/20 (Scrivener's efs) F1859=1/6.
Mark 5:12 καὶ παρεκάλεσαν αὐτὸν πάντες οἱ δαίμονες, λέγοντες, Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. and all the demons pleaded with him and said, “Send us into the pigs, so that we can go into them.”
Mark 5:13 Καὶ ἐπέτρεψεν αὐτοῖς εὐθέως ὁ Ἰησοῦς. Καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους· καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν· ἦσαν δὲ ὡς δισχίλιοι· καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. At this Jesus immediately permitted them. So the unclean spirits came out and entered into the pigs, at which the herd rushed headlong down the cliff into the sea. There were about two thousand of them, and they drowned in the sea. there were ← and there were.
drowned ← were being suffocated, but also used for drowning [LS].
Mark 5:14 {RP TR: Οἱ δὲ} [P1904: Καὶ οἱ] βόσκοντες τοὺς χοίρους ἔφυγον, καὶ {RP TR: ἀνήγγειλαν} [P1904: ἀπήγγειλαν] εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. Καὶ ἐξῆλθον ἰδεῖν τί ἐστιν τὸ γεγονός· And those tending the pigs fled and reported it in the city and in the fields. Then they went out to see what it was that had happened, οἱ δὲ, and / but they, RP TR F1853=20/20 F1859=3/6 vs. καὶ οἱ, and they, P1904 F1853=0/20 F1859=3/6.
ἀνήγγειλαν, report (back), RP TR F1853=17/20 F1859=3/6 vs. ἀπήγγειλαν , report, bring tidings, P1904 F1853=3/20 (Scrivener's doy) F1859=3/6.
Mark 5:15 καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον καὶ ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν Λεγεῶνα· καὶ ἐφοβήθησαν. and they came to Jesus and saw the man possessed by a demon sitting, and clothed, and in his senses – the one who had been possessed by Legion – and they were afraid. had been possessed by ← having had.
Mark 5:16 {RP: Διηγήσαντο δὲ} [P1904 TR: Καὶ διηγήσαντο] αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ, καὶ περὶ τῶν χοίρων. And those who had seen how it happened to the man possessed by a demon described it to them, and the matter of the pigs. διηγήσαντο δὲ, and / but / then they described, RP F1853=16/20 F1859=2/6 vs. καὶ διηγήσαντο, and / then they described, P1904 TR F1853=4/20 (Scrivener's euxy, u being very doubtful) F1859=4/6.
Mark 5:17 Καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. Then they went on to ask him to depart from their district. went on to ask ← began to ask, but used here for mere transition.
Mark 5:18 Καὶ {RP TR: ἐμβάντος} [P1904: ἐμβαίνοντος] αὐτοῦ εἰς τὸ πλοῖον, παρεκάλει αὐτὸν ὁ δαιμονισθείς, ἵνα {RP TR: ᾖ μετ' αὐτοῦ} [P1904: μετ' αὐτοῦ ᾖ]. But {RP TR: when he had embarked} [P1904: while he was embarking] on a boat, the one who had been possessed by a demon asked him if he could stay with him. ἐμβάντος, when (he) had embarked, RP TR F1853=17/20 F1859=3/6 vs. ἐμβαίνοντος, while (he) was embarking, P1904 F1853=3/20 (Scrivener's eoy) F1859=3/6.
ᾖ μετ' αὐτοῦ, might be + with him, RP TR F1853=17/20 F1859=2/6 vs. μετ' αὐτοῦ ᾖ, with him + might be, P1904 F1853=3/20 (Scrivener's eoy) F1859=4/6.
a boat ← the boat. See Gen 22:9.
stay ← be.
Mark 5:19 {RP TR: Ὁ δὲ Ἰησοῦς} [P1904: Καὶ] οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ, Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀνάγγειλον αὐτοῖς ὅσα σοι ὁ κύριος {RP P1904: πεποίηκεν} [TR: ἐποίησε], καὶ ἠλέησέν σε. {RP TR: However, Jesus} [P1904: But he] did not permit him but said to him, “Go to your home, to your family, and tell them everything that the Lord {RP P1904: has done} [TR: did] for you and how he had mercy on you.” ὁ δὲ Ἰησοῦς, but Jesus, RP TR F1853=17/20 F1859=3/6 vs. καὶ, and, P1904 F1853=3/20 (Scrivener's eoy) F1859=3/6.
πεποίηκε(ν), has done, RP P1904 F1853=17/20 F1859=5/7 vs. ἐποίησε(ν), did, TR F1853=3/20 (Scrivener's pux, u being very doubtful) F1859=1/7 vs. another reading, F1853=0/20 F1859=1/7.
your family ← yours.
Mark 5:20 Καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς· καὶ πάντες ἐθαύμαζον. And he went off, and he began to proclaim in Decapolis everything that Jesus had done for him, and everyone was amazed.
Mark 5:21 Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν, συνήχθη ὄχλος πολὺς ἐπ' αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. Meanwhile, when Jesus had again crossed to the other side in the boat, a large crowd gathered around him, and he was by the sea, gathered around ← gathered to.
Mark 5:22 Καὶ {RP TR: ἰδού,} [P1904: - ] ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, καὶ ἰδὼν αὐτόν, πίπτει πρὸς τοὺς πόδας αὐτοῦ, and {RP TR: it so happened that} [P1904: - ] one of the officials of the synagogue came, Jairus by name, and when he saw him, he fell at his feet, ἰδού, behold: present in RP TR F1853=20/20 F1859=6/6 vs. absent in P1904 F1853=0/20 F1859=0/6.
{RP TR: it so happened that ← behold.}
Mark 5:23 καὶ παρεκάλει αὐτὸν πολλά, λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει· ἵνα ἐλθὼν ἐπιθῇς αὐτῇ τὰς χεῖρας, ὅπως σωθῇ καὶ ζήσεται. and he pleaded with him earnestly saying, “My little daughter is at death's door. I ask you to come and lay your hands on her, so that she should be saved and will live.” earnestly ← many (things).
is at death's door ← has endingly.
come: imperatival use of the participle.
Mark 5:24 Καὶ ἀπῆλθεν μετ' αὐτοῦ· καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. So he went with him, and a large crowd followed him, and they were thronging him,
Mark 5:25 Καὶ γυνή τις οὖσα ἐν ῥύσει αἵματος ἔτη δώδεκα, when a certain woman who had had a haemorrhage for twelve years when: temporal use of καί.
Mark 5:26 καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν, καὶ δαπανήσασα τὰ παρ' {RP: αὐτῆς} [P1904 TR: ἑαυτῆς] πάντα, καὶ μηδὲν ὠφεληθεῖσα, ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, – and who had suffered much at the hands of many doctors, and who had spent everything she had but had not been benefitted in any way and had rather become worse – αὐτῆς, (with) her, RP F1853=17/20 F1859=4/7 vs. ἑαυτῆς, (with) herself, P1904 TR F1853=3/20 (Scrivener's oux, u being very doubtful) F1859=2/7 vs. another reading, F1853=0/20 F1859=1/7 No difference in our English.
Mark 5:27 ἀκούσασα περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν, ἥψατο τοῦ ἱματίου αὐτοῦ· having heard about Jesus, came in the crowd from behind and touched his cloak,
Mark 5:28 ἔλεγεν γὰρ {RP TR: - } [P1904: ἐν ἑαυτῇ] ὅτι {RP TR: Κἂν τῶν ἱματίων αὐτοῦ ἅψωμαι} [P1904: Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ], σωθήσομαι. for she said {RP TR: - } [P1904: inwardly], “If I can just touch his clothes, I will be saved.” ἐν ἑαυτῇ, in herself: absent in RP TR F1853=17/20 F1859=5/7 vs. present in P1904 F1853=3/20 (Scrivener's eos) F1859=2/7.
κἂν τῶν ἱματίων αὐτοῦ ἅψωμαι, just if his clothes + I touch, RP TR F1853=20/20 F1859=7/7 vs. ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ, if I touch just if + his clothes, P1904 F1853=0/20 F1859=0/7.
Mark 5:29 Καὶ εὐθέως ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. And immediately her issue of blood dried up, and she knew in her body that she had been cured of her infirmity.
Mark 5:30 Καὶ εὐθέως ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν, ἐπιστραφεὶς ἐν τῷ ὄχλῳ, ἔλεγεν, Τίς μου ἥψατο τῶν ἱματίων; Then Jesus, having become inwardly aware of the power which had gone out of him, immediately turned to the crowd and said, “Who touched my clothes?”
Mark 5:31 Καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ, Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις, Τίς μου ἥψατο; At this the disciples said to him, “You see the crowd thronging you, yet you say, ‘Who touched me?’ ”
Mark 5:32 Καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. Then he looked round to see her who had done this.
Mark 5:33 Ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν ἐπ' αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ, καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. And the woman, in fear and trembling, knowing what had happened to her, came and fell down at him and told him all the truth.
Mark 5:34 Ὁ δὲ εἶπεν αὐτῇ, Θύγατερ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. But he said to her, “My daughter, your faith has cured you. Go off in peace and be free of your infirmity.” cured ← saved.
free ← healthy.
Mark 5:35 Ἔτι αὐτοῦ λαλοῦντος, ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου, λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; While he was still speaking, men came from the house of the synagogue official and said, “Your daughter has died. Why are you still troubling the teacher?”
Mark 5:36 Ὁ δὲ Ἰησοῦς εὐθέως ἀκούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ, Μὴ φοβοῦ, μόνον πίστευε. But when Jesus heard what was said, he immediately said to the synagogue official, “Don't be afraid; just believe.” what was said ← the word being spoken.
Mark 5:37 Καὶ οὐκ ἀφῆκεν {RP TR: οὐδένα αὐτῷ} [P1904: αὐτῷ οὐδένα] συνακολουθῆσαι, εἰ μὴ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου. And he did not permit anyone to go along with him except Peter and James and John the brother of James, οὐδένα αὐτῷ, anyone + with him, RP TR F1853=19/20 F1859=7/7 vs. αὐτῷ οὐδένα, with him + anyone, P1904 F1853=1/20 (Scrivener's y) F1859=0/7.
go along with ← follow with.
Mark 5:38 Καὶ ἔρχεται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον, {RP S1550 E1624: - } [P1904 S1894: καὶ] κλαίοντας καὶ ἀλαλάζοντας πολλά. and he came to the house of the synagogue official and saw a tumult {RP S1550 E1624: of} [P1904 S1894: and] people weeping and lamenting greatly, καὶ, and (people weeping): absent in RP S1550 E1624 F1853=17/21 F1859=3/7 vs. present in P1904 S1894 F1853=4/21 (Scrivener's d*euy) F1859=4/7.
greatly ← (in respect of) many (things).
Mark 5:39 Καὶ εἰσελθὼν λέγει αὐτοῖς, Τί θορυβεῖσθε καὶ κλαίετε; Τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει. and he went in and said to them, “Why are you making a commotion and weeping? The child has not died, but is asleep.”
Mark 5:40 Καὶ κατεγέλων αὐτοῦ. Ὁ δέ, ἐκβαλὼν {RP P1904: πάντας} [TR: ἅπαντας], παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ' αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον ἀνακείμενον. And they laughed at him. ¶ But he sent them all out and took the father of the child with him, and the mother and those with him, and he went into the room where the child was lying. ¶ Verse division: in P1904 numbering, Mark 5:40 begins here.
πάντας, all (1), RP P1904 F1853=17/20 F1859=6/7 vs. ἅπαντας, all (2), TR F1853=3/20 (Scrivener's lux, u being very doubtful) F1859=1/7.
Mark 5:41 Καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου, λέγει αὐτῇ, Ταλιθά, κοῦμι· ὅ ἐστιν μεθερμηνευόμενον, Τὸ κοράσιον, σοὶ λέγω, {RP TR: ἔγειραι} [P1904: ἔγειρε]. Then he took hold of the child's hand and said to her, “Talitha cumi”, which, being translated, means, “Young girl (I say to you), ‘Arise.’ ” ἔγειραι, arise (aorist middle), RP TR F1853=13/20 F1859=4/7 vs. ἔγειρε, arise (present active), P1904 F1853=7/20 F1859=3/7. Compare Mark 2:11.
means ← is.
Mark 5:42 Καὶ εὐθέως ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα· καὶ ἐξέστησαν ἐκστάσει μεγάλῃ. And immediately the young girl arose and walked around. Now she was twelve years old. And they were astonished with great astonishment.
Mark 5:43 Καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνῷ τοῦτο· καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. Then he ordered them strictly that no-one should get to know this. He also said that something should be given to her to eat. strictly ← many (things).
Mark 6:1 Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἦλθεν εἰς τὴν πατρίδα {RP TR: αὐτοῦ} [P1904: ἑαυτοῦ]· καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. Then he went out from there and came to his {RP TR: - } [P1904: own] native country, and his disciples followed him. αὐτοῦ, his, RP TR F1853=20/20 F1859=7/8 vs. ἑαυτοῦ, his own, P1904 F1853=0/20 F1859=1/8.
Mark 6:2 Καὶ γενομένου σαββάτου, ἤρξατο ἐν τῇ συναγωγῇ διδάσκειν· καὶ πολλοὶ ἀκούοντες ἐξεπλήσσοντο, λέγοντες, Πόθεν τούτῳ ταῦτα; Καὶ τίς ἡ σοφία ἡ δοθεῖσα αὐτῷ, {RP P1904: - } [TR: ὅτι] καὶ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γίνονται; Then, when the Sabbath came, he began to teach in the synagogue. And many who heard him were astounded, and they said, “Where does this man get these things from? And what is this wisdom which has been given to him, {RP P1904: so that} [TR: so that even] such deeds of power take place at his hands? ὅτι, so that: absent in RP P1904 F1853=12/20 F1859=4/7 vs. present in TR F1853=6/20 F1859=2/7 vs. another reading, F1853=2/20 (Scrivener's do) F1859=1/7.
{RP P1904: so that: purposive or consecutive (result) use of καί.}
Mark 6:3 Οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς {RP TR: - } [P1904: τῆς] Μαρίας, ἀδελφὸς δὲ Ἰακώβου καὶ Ἰωσῆ καὶ Ἰούδα καὶ Σίμωνος; Καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; Καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. Isn't this the carpenter, the son of Mary, and the brother of James and Joses and Judah and Simon? And aren't his sisters here with us?” And they were offended because of him. τῆς, (of) the (Mary): absent in RP TR F1853=19/20 F1859=6/7 vs. present in P1904 F1853=1/20 (Scrivener's y, which also reads the son of the carpenter) F1859=1/7.
Greek: Maria, Iakobos, Ioses, Ioudas, Simon.
Mark 6:4 Ἔλεγεν δὲ αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενέσιν καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. But Jesus said to them, “A prophet is not without honour except in his native land and among his kinsmen and in his own house.”
Mark 6:5 Καὶ οὐκ ἠδύνατο ἐκεῖ οὐδεμίαν δύναμιν ποιῆσαι, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας, ἐθεράπευσεν. And he could not do any deeds of power there, except that he laid his hands on a few invalids and healed them. deeds ← deeds.
Mark 6:6 Καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. Indeed he was astonished on account of their unbelief. And he would go round the neighbouring villages teaching. neighbouring ← surrounding.
Mark 6:7 Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων. Then he called the twelve to himself and began to send them out two at a time, and he gave them authority over the unclean spirits, two at a time ← two two.
Mark 6:8 Καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδόν, εἰ μὴ ῥάβδον μόνον· μὴ πήραν, μὴ ἄρτον, μὴ εἰς τὴν ζώνην χαλκόν· and he commanded them not to take anything for the journey except just a staff: neither a wallet, nor bread, nor bronze money for their money belt,
Mark 6:9 ἀλλ' ὑποδεδεμένους σανδάλια· καὶ μὴ {RP S1550: ἐνδύσησθε} [P1904: ἐνδεδύσθαι] [E1624 S1894: ἐνδύσασθαι] δύο χιτῶνας. but to be shod with sandals, and not to wear two tunics. ἐνδύσησθε, that you wear (aorist subjunctive middle), RP S1550 F1853=15/20 F1859=4/7 vs. ἐνδεδύσθαι, to wear (perfect infinitive middle / passive), P1904 F1853=0/20 F1859=2/7 vs. ἐνδύσασθαι, to wear (aorist infinitive middle), E1624 S1894 F1853=5/20 (incl. 1 misspelled) F1859=1/7. No difference in our English.
Mark 6:10 Καὶ ἔλεγεν αὐτοῖς, Ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν. And he said to them, “Wherever you enter into a house, remain there until you go out from that place. from that place ← from there.
Mark 6:11 Καὶ ὅσοι {RP TR: ἂν} [P1904: ἐὰν] μὴ δέξωνται ὑμᾶς, μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν, ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. Ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται Σοδόμοις ἢ Γομόρροις ἐν ἡμέρᾳ κρίσεως, ἢ τῇ πόλει ἐκείνῃ. And as for whoever does not receive you or hear you, when you depart from there, shake off the dust under your feet as a testimony to them. Truly, I say to you, it will be more tolerable for Sodom or Gomorrah on the day of judgment than for that city.” ἂν, (who)ever (1), RP TR F1853=9/20 F1859=4/7 vs. ἐὰν, (who)ever (2), P1904 F1853=11/20 F1859=3/7. A weak disparity with RP, R=14:15.
Mark 6:12 Καὶ ἐξελθόντες ἐκήρυσσον ἵνα μετανοήσωσιν· Then they went out and preached that one should repent. one ← they.
Mark 6:13 καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον. And they cast out many demons, and they anointed many infirm with olive oil and cured them.
Mark 6:14 Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγεν ὅτι Ἰωάννης ὁ βαπτίζων ἐκ νεκρῶν ἠγέρθη, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ. And King Herod heard about it, for his fame had become well-known, and he said, “John the Baptist has been raised from the dead, and that is why deeds of power are at work in him.” fame ← name.
been raised: or risen.
that is why ← on account of this.
Mark 6:15 Ἄλλοι ἔλεγον ὅτι Ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι Προφήτης ἐστίν, {RP P1904: - } [TR: ἢ] ὡς εἷς τῶν προφητῶν. Others said, “He is Elijah”, whereas yet others said, {RP P1904: “He is a prophet, like one of the prophets.”} [TR: “He is a prophet”, or, “He is like one of the prophets.”] ἢ, or: absent in RP P1904 F1853=19/20 F1859=7/7 vs. present in TR F1853=1/20 (Scrivener's u, so very doubtful) F1859=0/7.
Elijah ← Elias.
Mark 6:16 Ἀκούσας δὲ {RP-text: - } [RP-marg P1904 TR: ὁ] Ἡρῴδης εἶπεν ὅτι Ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτός ἐστιν· αὐτὸς ἠγέρθη ἐκ νεκρῶν. But when Herod heard about it, he said, “John, whom I had beheaded – that's who it is. He has been raised from the dead.” ὁ, the (Herod): absent in RP-text F1853=9/21 F1859=2/8 vs. present in RP-marg P1904 TR F1853=12/21 F1859=6/8. A disparity with RP-text, R=11:20.
had beheaded ← beheaded, used causatively, gave command to be beheaded, compare Matt 2:16.
been raised: or risen.
Mark 6:17 Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην, καὶ ἔδησεν αὐτὸν ἐν {RP P1904: - } [TR: τῇ] φυλακῇ, διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν. For Herod himself had had John arrested and bound him in prison on account of Herodias, the wife of Philip his brother, because he had married her. τῇ, the (prison): absent in RP P1904 F1853=18/20 F1859=6/7 vs. present in TR F1853=2/20 (Scrivener's pu, u being very doubtful) F1859=1/7.
had had John arrested ← had sent and laid hold of John.
Mark 6:18 Ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου. For John had said to Herod, “It is not permitted for you to have the wife of your brother”,
Mark 6:19 Ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ, καὶ ἤθελεν αὐτὸν ἀποκτεῖναι· καὶ οὐκ ἠδύνατο· and Herodias bore him a grudge, and she wanted to kill him, but she could not.
Mark 6:20 ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν· καὶ ἀκούσας αὐτοῦ, πολλὰ ἐποίει, καὶ ἡδέως αὐτοῦ ἤκουεν. For Herod feared John, knowing that he was a righteous and holy man, and he protected him, and when he had heard him, he would do many things, and he used to listen to him with pleasure.
Mark 6:21 Καὶ γενομένης ἡμέρας εὐκαίρου, ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίει τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, But when an opportune day came – when Herod held a dinner on his birthday for his nobles, and the cohort commanders, and the prominent men of Galilee,
Mark 6:22 καὶ εἰσελθούσης τῆς θυγατρὸς αὐτῆς τῆς Ἡρῳδιάδος καὶ ὀρχησαμένης, καὶ ἀρεσάσης τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις, εἶπεν ὁ βασιλεὺς τῷ κορασίῳ, Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοί· and the daughter of Herodias herself had come and danced, and she had pleased Herod and those reclining at table with him – the king said to the young girl, “Ask me whatever you want, and I will give it to you.”
Mark 6:23 καὶ ὤμοσεν αὐτῇ ὅτι Ὃ ἐάν με αἰτήσῃς, δώσω σοί, ἕως ἡμίσους τῆς βασιλείας μου. And he swore to her, “Whatever you ask me, I will give you, up to half of my kingdom.”
Mark 6:24 Ἡ δὲ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς, Τί αἰτήσομαι; Ἡ δὲ εἶπεν, Τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ. Then she went out and said to her mother, “What shall I ask for?” And she said, “The head of John the Baptist.”
Mark 6:25 Καὶ εἰσελθοῦσα εὐθέως μετὰ σπουδῆς πρὸς τὸν βασιλέα, ᾐτήσατο, λέγουσα, Θέλω ἵνα μοι δῷς ἐξαυτῆς ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ. Then straightaway she came in with haste to the king and made her request, saying, “I want you to give me the head of John the Baptist on a dish at once.”
Mark 6:26 Καὶ περίλυπος γενόμενος ὁ βασιλεύς, διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους οὐκ ἠθέλησεν αὐτὴν ἀθετῆσαι. Now the king, who had become greatly grieved, because of the oaths and the guests at table, did not want to deny her the request.
Mark 6:27 Καὶ εὐθέως ἀποστείλας ὁ βασιλεὺς {RP: σπεκουλάτορα} [P1904 TR: σπεκουλάτωρα] ἐπέταξεν ἐνεχθῆναι τὴν κεφαλὴν αὐτοῦ. So the king immediately sent an executioner with instruction that his head should be brought in. σπεκουλάτορα, an executioner (1), RP F1853=10/20 F1859=5/7 vs. σπεκουλάτωρα, an executioner (2), P1904 TR F1853=10/20. F1859=2/7. Nearly a disparity with RP, R=15:14.
sent ... with instruction ← having sent ... ordered.
Mark 6:28 Ὁ δὲ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ, καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι, καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ· καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. And he went off and beheaded him in the prison ¶ and brought his head on a dish and gave it to the young girl, and the young girl gave it to her mother. ¶ Verse division: in AV numbering, Mark 6:28 begins here.
Mark 6:29 Καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον, καὶ ἦραν τὸ πτῶμα αὐτοῦ, καὶ ἔθηκαν αὐτὸ ἐν {RP P1904 E1624 S1894: - } [S1550: τῷ] μνημείῳ. Then when his disciples heard about it, they came and removed his corpse and put it in {RP P1904 E1624 S1894: a} [S1550: the] tomb. τῷ, (in) the (tomb): absent in RP P1904 E1624 S1894 F1853=20/20 F1859=7/7 vs. present in S1550 F1853=0/20 F1859=0/7.
Mark 6:30 Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα, καὶ ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. And the apostles gathered around Jesus and reported everything to him, both what they had done, and what they had taught. gathered around ← gathered to.
Mark 6:31 Καὶ εἶπεν αὐτοῖς, Δεῦτε ὑμεῖς αὐτοὶ κατ' ἰδίαν εἰς ἔρημον τόπον, καὶ ἀναπαύεσθε ὀλίγον. Ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν {RP P1904: εὐκαίρουν} [TR: ηὐκαίρουν]. And he said to them, “You yourselves come privately to a desolate place, and rest a short while.” For those who came and went were many, and they did not even have an opportunity to eat. εὐκαίρουν, had an opportunity (1), RP P1904 F1853=13/20 F1859=4/6 vs. ηὐκαίρουν, had an opportunity (2), TR F1853=7/20 F1859=2/6.
Mark 6:32 Καὶ ἀπῆλθον εἰς ἔρημον τόπον {RP TR: τῷ} [P1904: ἐν] πλοίῳ κατ' ἰδίαν. So they went to a desolate place {RP TR: by} [P1904: in a] boat privately. τῷ, by the (boat), RP TR F1853=18/20 F1859=5/6 vs. ἐν, in (a boat), P1904 F1853=0/20 F1859=1/6 vs. ἐν τῷ, in the (boat), F1853=1/20 (Scrivener's e) F1859=0/6 vs. word(s) absent, F1853=1/20 (Scrivener's y) F1859=0/6.
Mark 6:33 Καὶ εἶδον αὐτοὺς ὑπάγοντας {RP P1904: - } [TR: οἱ ὄχλοι] καὶ ἐπέγνωσαν {RP TR: αὐτὸν} [P1904: αὐτοὺς] πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ, καὶ προῆλθον αὐτούς, καὶ συνῆλθον πρὸς αὐτόν. And {RP P1904: people} [TR: the crowds] saw them departing, and many recognized {RP TR: him} [P1904: them], and they were quick to converge there on foot from all the cities, and they arrived before them and gathered round him. οἱ ὄχλοι, the crowds: absent in RP P1904 F1853=18/20 F1859=4/6 vs. present in TR F1853=2/20 (Scrivener's ux, u being very doubtful) F1859=2/6.
αὐτὸν, him, RP TR F1853=13/20 F1859=5/6 vs. αὐτοὺς, them, P1904 F1853=7/20 F1859=1/6.
were quick to converge there ← ran there together.
round ← to.
Mark 6:34 Καὶ ἐξελθὼν {RP TR: εἶδεν ὁ Ἰησοῦς} [P1904: ὁ Ἰησοῦς εἶδε] πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ' αὐτοῖς, ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα· καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. Then when Jesus went out, he saw a large crowd and felt compassion for them, because they were like sheep which had no shepherd, and he began to teach them many things, εἶδε(ν) ὁ Ἰησοῦς, saw + Jesus ( = Jesus saw), RP TR F1853=15/20 F1859=3/6 vs. ὁ Ἰησοῦς εἶδε(ν), Jesus + saw, P1904 F1853=5/20 F1859=2/6 vs. another reading, F1853=0/20 F1859=1/6.
Mark 6:35 Καὶ ἤδη ὥρας πολλῆς γενομένης, προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγουσιν ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· and with it already being a late hour, his disciples came up to him and said, “The place is desolate and it is already a late hour. being ← having become.
late ← much, great.
Mark 6:36 ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς ἄρτους. Τί γὰρ φάγωσιν οὐκ ἔχουσιν. Send them away so that they can go off into the surrounding country and villages and buy themselves loaves of bread, for they do not have anything to eat.”
Mark 6:37 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Δότε αὐτοῖς ὑμεῖς φαγεῖν. Καὶ λέγουσιν αὐτῷ, Ἀπελθόντες ἀγοράσωμεν {RP P1904: δηναρίων διακοσίων} [TR: διακοσίων δηναρίων] ἄρτους, καὶ δῶμεν αὐτοῖς φαγεῖν; But he answered and said to them, “You give them something to eat.” Then they said to him, “Should we go off and buy bread for two hundred denaries and give it to them to eat?” δηναρίων διακοσίων, denaries + 200, RP P1904 F1853=15/20 F1859=6/6 vs. διακοσίων δηναρίων, 200 + denaries, TR F1853=5/20 F1859=0/6.
denaries: a denary was a silver coin.
Mark 6:38 Ὁ δὲ λέγει αὐτοῖς, Πόσους ἄρτους ἔχετε; Ὑπάγετε καὶ ἴδετε. Καὶ γνόντες λέγουσιν, Πέντε, καὶ δύο ἰχθύας. At this he said to them, “How many loaves do you have? Go and see.” Then when they had found out, they said, “Five, and two fish.”
Mark 6:39 Καὶ ἐπέταξεν αὐτοῖς ἀνακλῖναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. Then he ordered them to have them all recline in groups on the green grass. groups ← drinking parties.
Mark 6:40 Καὶ ἀνέπεσον πρασιαὶ πρασιαί, ἀνὰ ἑκατὸν καὶ ἀνὰ πεντήκοντα. And they reclined in groups of a hundred, and of fifty. groups ← (garden) plots ← beds of leeks.
Mark 6:41 Καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανόν, εὐλόγησεν, καὶ κατέκλασεν τοὺς ἄρτους, καὶ ἐδίδου τοῖς μαθηταῖς {RP TR: αὐτοῦ} [P1904: - ] ἵνα παραθῶσιν αὐτοῖς· καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. Then he took the five loaves and the two fish, and he looked up to heaven and blessed them, and he broke the bread and kept giving it to {RP TR: his} [P1904: the] disciples to serve to them, and he shared out the two fish for everyone. αὐτοῦ, his (disciples): present in RP TR F1853=20/20 F1859=5/6 vs. absent in P1904 F1853=0/20 F1859=1/6.
kept giving: iterative imperfect.
Mark 6:42 Καὶ ἔφαγον πάντες, καὶ ἐχορτάσθησαν· And they all ate and were satisfied.
Mark 6:43 καὶ ἦραν κλασμάτων δώδεκα κοφίνους πλήρεις, καὶ ἀπὸ τῶν ἰχθύων. Then they picked up twelve basketsful of pieces, and bits of the fish.
Mark 6:44 Καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους {RP P1904: - } [TR: ὡσεὶ] πεντακισχίλιοι ἄνδρες. Now those who had eaten the bread amounted to {RP P1904: - } [TR: about] five thousand men. ὡσεὶ, about: absent in RP P1904 F1853=18/20 F1859=6/6 vs. present in TR F1853=2/20 (Scrivener's ux, u being very doubtful) F1859=0/6. AV differs textually.
amounted to ← were.
Mark 6:45 Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον, καὶ προάγειν εἰς τὸ πέραν πρὸς {RP P1904 S1550 E1624: Βηθσαϊδάν} [S1894: Βηθσαϊδά], ἕως αὐτὸς ἀπολύσῃ τὸν ὄχλον. Then straightaway he made his disciples board the boat and go on ahead, to the far side, to Bethsaida, while he himself sent the crowd away. Βηθσαϊδάν, Bethsaida (with an accusative ending), RP P1904 S1550 E1624 F1853=17/20 F1859=5/7 vs. Βηθσαϊδά, Bethsaida (indeclinable), S1894 F1853=3/20 (Scrivener's kps) F1859=1/7 vs. word absent, F1853=0/20 F1859=1/7.
Mark 6:46 Καὶ ἀποταξάμενος αὐτοῖς, ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. And having bidden them farewell, he went away to a mountain to pray. a mountain ← the mountain. See Gen 22:9.
Mark 6:47 Καὶ ὀψίας γενομένης, ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. Then, when evening came, the boat was in the middle of the sea, and he was alone on land.
Mark 6:48 Καὶ {RP TR: εἶδεν} [P1904: ἰδὼν] αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, καὶ περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτούς, περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. And {RP TR: when} [P1904: when] he saw them being harrowed while rowing (for the wind was against them), he then at about the fourth watch of the night came to them walking on the sea, and he intended to pass by them, εἶδεν, he saw, RP TR F1853=20/20 F1859=4/6 vs. ἰδὼν, having seen, or, less classically, seeing, P1904 F1853=0/20 F1859=1/6 vs. another reading, F1853=0/20 F1859=1/6.
fourth watch: 3.00 a.m. - 6.00 a.m.
Mark 6:49 Οἱ δέ, ἰδόντες αὐτὸν περιπατοῦντα ἐπὶ τῆς θαλάσσης, ἔδοξαν φάντασμα εἶναι, καὶ ἀνέκραξαν· but when they saw him walking on the sea, they thought it was a phantom, and they shouted out.
Mark 6:50 πάντες γὰρ αὐτὸν εἶδον, καὶ ἐταράχθησαν. Καὶ εὐθέως ἐλάλησεν μετ' αὐτῶν, καὶ λέγει αὐτοῖς, Θαρσεῖτε· ἐγώ εἰμι, μὴ φοβεῖσθε. For all of them saw him and were alarmed. Then straightaway he spoke with them and said to them, “Take heart, it is me. Don't be afraid.” it is me ← I am. See John 18:5-6. If the reader prefers, read it is I.
Mark 6:51 Καὶ ἀνέβη {RP TR: πρὸς αὐτοὺς εἰς τὸ πλοῖον} [P1904: εἰς τὸ πλοῖον πρὸς αὐτοὺς], καὶ ἐκόπασεν ὁ ἄνεμος· καὶ λίαν ἐκπερισσοῦ ἐν ἑαυτοῖς ἐξίσταντο, καὶ ἐθαύμαζον. And he climbed up into the boat with them, and the wind abated, and they were most exceedingly amazed and astounded within themselves. πρὸς αὐτοὺς εἰς τὸ πλοῖον, to them + into the boat, RP TR F1853=20/20 F1859=6/6 vs. εἰς τὸ πλοῖον πρὸς αὐτοὺς, into the boat + to them, P1904 F1853=0/20 F1859=0/6.
with ← to.
Mark 6:52 Οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις· {RP TR: ἦν γὰρ} [P1904: ἀλλ' ἦν] {RP P1904: αὐτῶν ἡ καρδία} [TR: ἡ καρδία αὐτῶν] πεπωρωμένη. For they had not understood about the bread, {RP TR: for} [P1904: but] their heart was hardened. ἦν γὰρ, for (their heart) was, RP TR F1853=20/20 F1859=4/6 vs. ἀλλ' ἦν, but (their heart) was, P1904 F1853=0/20 F1859=2/6. F1853 and F1859 are very significantly disparate, X2=7.2 PV=0.7%.
αὐτῶν ἡ καρδία, of them + the heart, RP P1904 F1853=16/20 F1859=5/6 vs. ἡ καρδία αὐτῶν, the heart + of them, TR F1853=4/20 (Scrivener's cgux, u being very doubtful) F1859=1/6.
Mark 6:53 Καὶ διαπεράσαντες {RP TR: ἦλθον} [P1904: ἀπῆλθον] ἐπὶ τὴν γῆν {RP P1904 S1894: Γεννησαρέτ} [S1550 E1624: Γενησαρέτ], καὶ προσωρμίσθησαν. Then when they had crossed over, {RP TR: they came to} [P1904: they went off to] the land of Gennesaret and moored there. ἦλθον, they went, RP TR F1853=20/20 F1859=5/6 vs. ἀπῆλθον, they went way, P1904 F1853=0/20 F1859=1/6.
Γεννησαρὲτ, Gennesaret, RP P1904 S1894 F1853=6/20 F1859=5/7 vs. Γενησαρὲτ, Genesaret, S1550 E1624 F1853=9/20 F1859=1/7 vs. other readings, F1853=5/20 F1859=1/7. No difference in our English (AV= Gennesaret, as S1894).
Mark 6:54 Καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου, εὐθέως ἐπιγνόντες αὐτόν, And when they had disembarked from the boat, they immediately recognized him,
Mark 6:55 {RP TR: περιδραμόντες} [P1904: περιέδραμον] ὅλην τὴν περίχωρον ἐκείνην, {RP TR: - } [P1904: καὶ] ἤρξαντο ἐπὶ τοῖς {RP TR: κραββάτοις} [P1904: κραβάττοις] τοὺς κακῶς ἔχοντας περιφέρειν, ὅπου ἤκουον ὅτι ἐκεῖ ἐστιν. and they ran round the whole of that neighbouring region {RP TR: and} [P1904: and] began to bring those who were ill round on stretchers to where they heard that he was. περιδραμόντες, having run round, RP TR F1853=20/20 F1859=3/6 vs. περιέδραμον, they ran around, P1904 F1853=0/20 F1859=2/6 vs. another reading, F1853=0/20, F1859=1/6. F1853 and F1859 are very significantly disparate, X2=11.3 PV=0.1%.
καὶ, and (but not required, and implied, after a participle): absent in RP TR F1853=20/20 F1859=4/6 vs. present in P1904 F1853=0/20 F1859=2/6. F1853 and F1859 are very significantly disparate, X2=7.22 PV=0.7%.
κραββάτοις, stretchers (1), RP TR F1853=13/20 F1859=2/6 vs. κραβάττοις, stretchers (2), P1904 F1853=7/20 F1859=4/6.
neighbouring ← surrounding.
Mark 6:56 Καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ πόλεις ἢ ἀγρούς, ἐν ταῖς ἀγοραῖς {RP TR: ἐτίθουν} [P1904: ἐτίθεσαν] τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥπτοντο αὐτοῦ ἐσῴζοντο. And wherever he went – to villages or cities or country places – they placed the sick in the market places, and they pleaded with him to just touch the hem of his cloak. And whoever touched him was cured. ἐτίθουν, they were placing (1), RP TR F1853=20/20 F1859=5/6 vs. ἐτίθεσαν, they were placing (2), P1904 F1853=0/20 F1859=1/6.
was cured ← they were saved.
Mark 7:1 Καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι, καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων· Then the Pharisees gathered round him, as did some of the scribes who had come from Jerusalem, gathered round ← gathered to.
Mark 7:2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ κοιναῖς χερσίν, τοῦτ' ἔστιν ἀνίπτοις, ἐσθίοντας ἄρτους ἐμέμψαντο. and seeing some of his disciples with unclean hands (that is, unwashed) eating bread, they found fault. seeing ← having seen. See Matt 23:20.
Mark 7:3 Οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι, ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας, οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων· For neither the Pharisees nor any Jews eat unless they have washed their hands with the fist, holding to the tradition of the elders, any ← all.
with the fist: AV differs (oft), as VulgC VulgS (crebro ← πυκνά). SyrP renders diligently (‫ܕܒܛܝܠܐܝܬ‬ ← πύκα).
Mark 7:4 καὶ ἀπὸ ἀγορᾶς, ἐὰν μὴ βαπτίσωνται, οὐκ ἐσθίουσιν· καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ κλινῶν. and on return from the market, unless they dip themselves, they do not eat. And there are many other things which they have received to keep to: washings of chalices and pots and copper vessels and beds. washings ← dippings, baptisms.
beds: AV differs (tables).
Mark 7:5 Ἔπειτα ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς, Διὰ τί {RP TR: οἱ μαθηταί σου οὐ περιπατοῦσιν} [P1904: οὐ περιπατοῦσιν οἱ μαθηταί σου] κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, {RP TR: ἀλλὰ} [P1904: ἀλλ'] ἀνίπτοις χερσὶν ἐσθίουσιν τὸν ἄρτον; Then the Pharisees and scribes asked him, “Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?” οἱ μαθηταί σου οὐ περιπατοῦσιν, your disciples + not walk, RP TR F1853=20/20 F1859=5/6 vs. οὐ περιπατοῦσιν οἱ μαθηταί σου, not walk + your disciples, P1904 F1853=0/20 F1859=1/6.
ἀλλὰ, but (apocopated), RP TR F1853=20/20 F1859=6/6 vs. ἀλλ', but (unapocopated), P1904 F1853=0/20 F1859=0/6.
Mark 7:6 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς ὅτι Καλῶς προεφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται, Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ. To which he answered and said to them, “Isaiah prophesied well about you, you hypocrites, as it stands written:

‘This people honours me with their lips,

But their heart is far removed from me.

 Isa 29:13.
Mark 7:7 Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.

And they worship me vainly,

Teaching as doctrines

The commandments of men.’

 Isa 29:13.
Mark 7:8 Ἀφέντες γὰρ τὴν ἐντολὴν τοῦ θεοῦ, κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων, βαπτισμοὺς ξεστῶν καὶ ποτηρίων· καὶ ἄλλα παρόμοια τοιαῦτα πολλὰ ποιεῖτε. For having abandoned the commandment of God, you hold to the tradition of men: washings of pots and chalices, and you do many other similar things.” washings: see Mark 7:4.
things ← suchlike (things).
Mark 7:9 Καὶ ἔλεγεν αὐτοῖς, Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε. And he said to them, “How finely you set aside the commandment of God so as to keep your own tradition! how finely: ironic.
Mark 7:10 {RP TR: Μωσῆς} [P1904: Μωϋσῆς] γὰρ εἶπεν, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου· καί, Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· For Moses said, ‘Honour your father and your mother’, and, ‘He who speaks ill of his father or mother must certainly die.’ Μωσῆς, Moses, RP TR F1853=18/20 F1859=2/6 vs. Μωϋσῆς, Moüses, P1904 F1853=2/20 (Scrivener's de) F1859=4/6. F1853 and F1859 are very significantly disparate, X2=8.3 PV=0.4%.
Ex 20:12, Ex 21:17, Deut 5:16.
Mark 7:11 ὑμεῖς δὲ λέγετε, Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί, Κορβᾶν, ὅ ἐστιν, δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς· But you approve if a man says to his father or mother, ‘What you might have been benefitted by from me is corban’, which means ‘a gift offering’. We punctuate differently to RP, who begin direct speech at ‘If a man ...’ Our translation conveys the same general sense as the AV, but it is rather differently formulated.
approve ← say, propose.
means ← is.
Mark 7:12 καὶ οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ αὐτοῦ ἢ τῇ μητρὶ αὐτοῦ, And you don't permit him to do anything any more for his father or his mother,
Mark 7:13 ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. so you invalidate the word of God by your tradition which you have handed down. And you do many similar things.” things ← suchlike (things).
Mark 7:14 Καὶ προσκαλεσάμενος πάντα τὸν ὄχλον, ἔλεγεν αὐτοῖς, Ἀκούετέ μου πάντες, καὶ συνίετε. Then when he had called all the crowd to himself, he said to them, “Listen to me, everyone, and understand:
Mark 7:15 Οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτόν, ὃ δύναται αὐτὸν κοινῶσαι· ἀλλὰ τὰ ἐκπορευόμενα {RP TR: ἀπ' αὐτοῦ, ἐκεῖνά} [P1904: - ] ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. there is nothing on the outside of man which can defile him, if it goes into him, but {RP TR: it is the things that come out of him – those are the things which} [P1904: the things that come out are what] defile {RP P1904-text TR: man.} [P1904-marg: man.”] ἀπ' αὐτοῦ, ἐκεῖνά, (out) from him – those (things): present in RP TR F1853=20/20 F1859=5/6 vs. absent in P1904 F1853=0/20 F1859=1/6.
if: conditional use of the participle.
Mark 7:16 {RP TR: Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω.} [P1904: - ] {RP TR: If anyone has ears to hear, let him hear.”} [P1904: - ] This verse is absent in P1904, but it is present in RP TR F1853=20/20 F1859=7/7.
Mark 7:17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ περὶ τῆς παραβολῆς. Then when he went into a house away from the crowd, his disciples asked him about the parable.
Mark 7:18 Καὶ λέγει αὐτοῖς, Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; {RP TR: Οὐ} [P1904: Οὔπω] νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, And he said to them, “Are you also witless in this way? Do you {RP TR: - } [P1904: still] not understand that nothing from outside which goes into a man can defile him? οὐ, not, RP TR F1853=17/20 F1859=5/6 vs. οὔπω, not yet, P1904 F1853=3/20 (Scrivener's cgy) F1859=1/6.
We and P1904 punctuate as a question: Do you not understand ... ? RP and TBS-TR punctuate as a statement: You do not understand ... .
Mark 7:19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλ' εἰς τὴν κοιλίαν· καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζον πάντα τὰ βρώματα. Because it does not go into his heart, but into his belly, and it goes out into the latrine, a system which makes all foodstuffs clean.”
Mark 7:20 Ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ τὸν ἄνθρωπον. And he said, “Now what comes out of a man – that is what defiles man.
Mark 7:21 Ἔσωθεν γάρ, ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι, πορνεῖαι, φόνοι, For from inside, out of the heart of men, come ill-natured disputes, adulteries, fornications, murders,
Mark 7:22 κλοπαί, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· thefts, frauds, wicked acts, deceit, licentiousness, an evil eye, blasphemy, arrogance, foolishness. frauds: or covetousness. See 1 Cor 5:10.
an evil eye: i.e. envy.
Mark 7:23 πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται, καὶ κοινοῖ τὸν ἄνθρωπον. All these wicked things come out from the inside and defile man.”
Mark 7:24 Καὶ ἐκεῖθεν ἀναστὰς ἀπῆλθεν εἰς τὰ μεθόρια Τύρου καὶ Σιδῶνος. Καὶ εἰσελθὼν εἰς {RP P1904: - } [TR: τὴν] οἰκίαν, οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν. Then he got up and departed from there to the regions between Tyre and Sidon, and he went into a house, not wanting anyone to know, but he could not escape notice. τὴν, the (house): absent in RP P1904 F1853=14/20 F1859=6/7 vs. present in TR F1853=6/20 F1859=1/7. No difference in our English.
but: adversative use of καί.
Mark 7:25 Ἀκούσασα γὰρ γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· For a woman whose little daughter was possessed by an unclean spirit had heard about him, and she came and fell down at his feet. was possessed by ← had.
Mark 7:26 {RP TR: ἦν δὲ ἡ γυνὴ} [P1904: ἡ δὲ γυνὴ ἦν] Ἑλληνίς, {RP: Συραφοινίκισσα} [P1904: Συροφοινίκισσα] [TR: Συροφοινίσσα] τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον {RP P1904: ἐκβάλῃ} [TR: ἐκβάλλῃ] ἐκ τῆς θυγατρὸς αὐτῆς. Now the woman was a Greek, a Syro-phoenician by race. And she asked him to cast out the demon from her daughter. ἦν δὲ ἡ γυνὴ, was + but + the woman, RP TR F1853=20/20 F1859=4/7 vs. ἡ δὲ γυνὴ ἦν, the + but + woman + was, P1904 F1853=0/20 F1859=3/7. F1853 and F1859 are very significantly disparate, X2=9.6 PV=0.2%.
Συραφοινίκισσα, Syro-phoenician (1), RP F1853=12/21 (1 or 2 words) F1859=3/7 vs. Συροφοινίκισσα, Syro-phoenician (2), P1904 F1853=3/21 (Scrivener's a*eo) F1859=2/7 vs. Συροφοινίσσα, Syro-phoenician (3), TR F1853=3/21 (Scrivener's a**ux, u being very doubtful) F1859=0/7 vs. other readings, F1853=3/21 (Scrivener's cfy) F1859=2/7.
ἐκβάλῃ, cast out (aorist), RP P1904 F1853=10/20 F1859=4/7 vs. ἐκβάλλῃ, cast out (present), TR F1853=10/20 F1859=1/7 vs. another reading, F1853=0/20 F1859=2/7. No difference in our English.
Mark 7:27 Ὁ δὲ Ἰησοῦς εἶπεν αὐτῇ, Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα· οὐ {RP TR: γὰρ καλόν ἐστιν} [P1904: γάρ ἐστι καλὸν] λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ {RP TR: βαλεῖν τοῖς κυναρίοις} [P1904: τοῖς κυναρίοις βαλεῖν]. But Jesus said to her, “Let the children be fed first. For it is not right to take the children's bread and throw it to the dogs.” γὰρ καλόν ἐστιν, for + (not) right it is, RP TR F1853=20/20 F1859=5/7 vs. γάρ ἐστι καλὸν, for it is + (not) right, P1904 F1853=0/20 F1859=2/7.
βαλεῖν τοῖς κυναρίοις, to throw + to the dogs, RP TR F1853=20/20 F1859=6/7 vs. τοῖς κυναρίοις βαλεῖν, to the dogs + to throw, P1904 F1853=0/20 F1859=1/7.
Mark 7:28 Ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ, Ναί, κύριε· καὶ {RP TR: γὰρ} [P1904: - ] τὰ κυνάρια ὑποκάτω τῆς τραπέζης {RP TR: ἐσθίει} [P1904: ἐσθίουσιν] ἀπὸ τῶν ψιχίων τῶν παιδίων. Then she answered and said to him, “Yes, Lord. But {RP TR: even} [P1904: - ] the dogs under the table eat from the children's crumbs.” γὰρ, for; indeed: present in RP TR F1853=20/20 F1859=4/7 vs. absent in P1904 F1853=0/20 F1859=3/7. F1853 and F1859 are very significantly disparate, X2=9.6 PV=0.19%.
ἐσθίει, eat (classical form), RP TR F1853=19/20 F1859=3/7 vs. ἐσθίουσιν, eat (non-classical form), P1904 F1853=1/20 (Scrivener's c) F1859=3/7 vs. another reading, F1853=0/20 F1859=1/7. F1853 and F1859 are very significantly disparate, X2=9.3 PV=0.2%.
Mark 7:29 Καὶ εἶπεν αὐτῇ, Διὰ τοῦτον τὸν λόγον ὕπαγε· ἐξελήλυθεν τὸ δαιμόνιον ἐκ τῆς θυγατρός σου. Then he said to her, “You may go because of that remark. The demon has gone out of your daughter.” that remark ← this word. The remark showed she accepted her dispensational position as a Gentile at the time. Contrast Eph 2:11-19.
Mark 7:30 Καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς, εὗρεν τὸ {RP TR: δαιμόνιον ἐξεληλυθός, καὶ τὴν θυγατέρα βεβλημένην ἐπὶ τῆς κλίνης} [P1904: παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός]. And she went off to her house, and she found that {RP TR: the demon had come out and that her daughter had been laid on a bed} [P1904: the child had been laid on a bed and that the demon had come out]. δαιμόνιον ἐξεληλυθός, καὶ τὴν θυγατέρα βεβλημένην ἐπὶ τῆς κλίνης, demon having come out + and the daughter laid on a bed, RP TR F1853=19/20 F1859=6/7 vs. παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός, child laid on a bed + and the demon having come out, P1904 F1853=1/20 (Scrivener's y) F1859=1/7.
laid: or thrown. No suggestion of lack of care here.
Mark 7:31 Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου καὶ Σιδῶνος, ἦλθεν πρὸς τὴν θάλασσαν τῆς Γαλιλαίας, ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. And again he left the borders of Tyre and Sidon and came to the Sea of Galilee in the middle of the districts of Decapolis.
Mark 7:32 Καὶ φέρουσιν αὐτῷ κωφὸν {RP-text: μογγιλάλον} [RP-marg P1904 TR: μογιλάλον], καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα. And they brought him a man deaf and hardly able to speak, and they pleaded with him to put his hand on him. μογγιλάλον, hardly able to speak (1), RP-text F1853=14/20 F1859=4/7 vs. μογιλάλον, hardly able to speak (2), RP-marg P1904 TR F1853=6/20 F1859=2/7 vs. another spelling, F1853=0/20 F1859=1/7.
Mark 7:33 Καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατ' ἰδίαν, ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, Then he took him away from the crowd privately and put his fingers in his ears and spat and touched his tongue,
Mark 7:34 καὶ ἀναβλέψας εἰς τὸν οὐρανόν, ἐστέναξεν, καὶ λέγει αὐτῷ, Ἐφφαθά, ὅ ἐστιν, Διανοίχθητι. and he looked up to heaven, and he sighed and said to him, “Ephphatha”, which means “be opened.” means ← is.
Mark 7:35 Καὶ εὐθέως διηνοίχθησαν αὐτοῦ αἱ ἀκοαί· καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς. And immediately his sense of hearing was opened and the impediment of his tongue was released, and he spoke properly. impediment ← bond.
Mark 7:36 Καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ εἴπωσιν· ὅσον δὲ αὐτὸς αὐτοῖς διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον. Then he commanded them not to tell anyone. But the more he commanded them, the more profusely they publicized it.
Mark 7:37 Καὶ ὑπερπερισσῶς ἐξεπλήσσοντο, λέγοντες, Καλῶς πάντα πεποίηκεν· καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν, καὶ τοὺς ἀλάλους λαλεῖν. And they were astounded in the extreme, and they said, “He has done everything well – he enables both the deaf to hear and the mute to speak.”
Mark 8:1 Ἐν ἐκείναις ταῖς ἡμέραις, {RP TR: παμπόλλου} [P1904: πάλιν πολλοῦ] ὄχλου ὄντος, καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος ὁ Ἰησοῦς τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς, In those days when there was {RP TR: a very large} [P1904: again a large] crowd, and they didn't have anything to eat, Jesus called his disciples to himself and said to them, παμπόλλου, a very great, RP TR F1853=20/21 (but 4 misspelled) F1859=4/7 vs. πάλιν πολλοῦ, again a great, P1904 F1853=0/21 F1859=1/7 vs. πάλιν παμπόλλου, again a very great, F1853=1/21 (Scrivener's c) F1859=0/7 vs. πόλλου, a large, F1853=0/21 F1859=2/7.
Mark 8:2 Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον· ὅτι ἤδη {RP-text P1904: ἡμέραι} [RP-marg TR: ἡμέρας] τρεῖς προσμένουσίν μοι, καὶ οὐκ ἔχουσιν τί φάγωσιν· “I feel compassion for the crowd, because they have remained with me for three days now and do not have anything to eat. ἡμέραι, days (nominative), RP-text P1904 F1853=11/20 F1859=5/7 vs. ἡμέρας, days (accusative), RP-marg TR F1853=9/20 F1859=2/7.
now ← already.
Mark 8:3 καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· τινὲς γὰρ αὐτῶν {RP TR: - } [P1904: ἀπὸ] μακρόθεν {RP E1624: ἥκουσιν} [P1904 S1550 S1894: ἥκασι]. And if I send them off to their home fasting, they will faint on the way, for some of them have come a long way.” ἀπὸ, from (pleonastically, since μακρόθεν contains movement from): absent in RP TR F1853=20/20 F1859=5/7 vs. present in P1904 F1853=0/20 F1859=2/7.
ἥκουσι(ν), have come (present form, perfect sense), RP E1624 F1853=16/20 F1859=4/7 vs. ἥκασι(ν), have come (perfect form), P1904 S1550 S1894 F1853=4/20 (Scrivener's cepr) F1859=3/7.
Mark 8:4 Καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ, Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ' ἐρημίας; At this his disciples answered him, “How can anyone feed these people with bread here in the desert?” how ← from where.
can ← will be able.
Mark 8:5 Καὶ ἐπηρώτα αὐτούς, Πόσους ἔχετε ἄρτους; Οἱ δὲ εἶπον, Ἑπτά. Then he asked them, “How many loaves do you have?” And they said, “Seven.”
Mark 8:6 Καὶ παρήγγειλεν τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους, εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ, ἵνα {RP TR: παραθῶσιν} [P1904: παρατιθῶσι]· καὶ παρέθηκαν τῷ ὄχλῳ. And he instructed the crowd to recline on the ground. Then he took the seven loaves, and he gave thanks, and he broke them and gave them to his disciples to serve, and they served them to the crowd. παραθῶσι(ν), that they might serve (aorist), RP TR F1853=19/20 F1859=5/7 vs. παρατιθῶσι(ν), that they might serve (present), P1904 F1853=1/20 (Scrivener's y) F1859=2/7.
Mark 8:7 Καὶ εἶχον ἰχθύδια ὀλίγα· καὶ {RP TR: - } [P1904: αὐτὰ] εὐλογήσας εἶπεν {RP-text TR: παραθεῖναι} [RP-marg: παραθῆναι] [P1904: παρατιθέναι] καὶ αὐτά. And they had a few small fish, and he blessed {RP TR: them} [P1904: them] and told them to serve them as well. αὐτὰ, them: absent in RP TR F1853=19/20 F1859=3/7 vs. present in P1904 F1853=1/20 (Scrivener's y) F1859=3/7 vs. another reading, F1853=0/20 F1859=1/7. F1853 and F1859 are very significantly disparate, X2=0.3 PV=0.2%.
παραθεῖναι, to serve (aorist), RP-text TR F1853=10/20 F1859=3/7 vs. παραθῆναι, to serve (aorist in a non-classical spelling), RP-marg F1853=9/20 F1859=2/7 vs. παρατιθέναι, to serve (present), P1904 F1853=0/20 F1859=1/7 vs. another reading, F1853=1/20 (Scrivener's c) F1859=1/7.
Mark 8:8 Ἔφαγον δέ, καὶ ἐχορτάσθησαν· καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σπυρίδας. So they ate and were satisfied, and they picked up seven hampers of surplus pieces.
Mark 8:9 Ἦσαν δὲ {RP TR: οἱ φαγόντες} [P1904: - ] ὡς τετρακισχίλιοι· καὶ ἀπέλυσεν αὐτούς. Now {RP TR: those who ate were about four thousand} [P1904: there were about four thousand of them]. And he sent them off. οἱ φαγόντες, those having eaten: present in RP TR F1853=20/20 F1859=6/7 vs. absent in P1904 F1853=0/20 F1859=1/7.
Mark 8:10 Καὶ {RP TR: εὐθέως ἐμβὰς} [P1904: ἐμβὰς εὐθὺς] εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ, ἦλθεν εἰς τὰ μέρη Δαλμανουθά. Then he immediately boarded a boat with his disciples and went to the regions of Dalmanutha. εὐθέως ἐμβὰς, immediately (1) + having boarded, RP TR F1853=19/20 F1859=4/7 vs. ἐμβὰς εὐθὺς, having boarded + immediately (2), P1904 F1853=0/20 F1859=2/7 vs. ἐμβὰς εὐθέως, having boarded + immediately (1), F1853=1/20 (Scrivener's c) F1859=1/7.
a boat ← the boat. See Gen 22:9.
Mark 8:11 Καὶ ἐξῆλθον οἱ Φαρισαῖοι, καὶ ἤρξαντο συζητεῖν αὐτῷ, ζητοῦντες παρ' αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν. And the Pharisees came out and began to dispute with him, seeking a sign from him from heaven, putting him to the test,
Mark 8:12 Καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει, Τί ἡ γενεὰ αὕτη σημεῖον ἐπιζητεῖ; Ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον. at which he sighed deeply in his spirit and said, “Why does this generation keenly seek a sign? Truly, I say to you, there certainly will not be a sign given to this generation.” there certainly will not ← if, a Hebraism, ‫אִם‬, as an oath formula: if ... may God do this (harm) to me and add this (harm) to me (compare 2 Sam 3:35).
Mark 8:13 Καὶ ἀφεὶς αὐτούς, {RP TR: ἐμβὰς πάλιν} [P1904: - ] εἰς {RP-text: - } [RP-marg P1904 TR: τὸ] πλοῖον, ἀπῆλθεν {RP TR: εἰς τὸ πέραν} [P1904: πάλιν]. Then he left them {RP TR: and again boarded} [P1904: and went into] {RP-text: a} [RP-marg P1904 TR: the] boat and departed {RP TR: to the other side} [P1904: again]. ἐμβὰς πάλιν, having boarded again: present in RP TR F1853=17/20 F1859=4/7 vs. absent in P1904 F1853=0/20 F1859=0/7 vs. ἐμβὰς, having boarded, F1853=1/20 (Scrivener's e) F1859=1/7 vs. other readings, F1853=2/20 (Scrivener's dy) F1859=2/7.
τὸ, the: absent in RP-text F1853=10/20 F1859=2/7 vs. present in RP-marg P1904 TR F1853=10/20 F1859=5/7. A disparity with RP-text, R=12:17.
εἰς τὸ πέραν, to the other side, RP TR F1853=19/20 F1859=6/7 vs. πάλιν, again, P1904 F1853=1/20 (Scrivener's y) F1859=1/7.
Mark 8:14 Καὶ ἐπελάθοντο {RP P1904 S1550 E1624: - } [S1894: οἱ μαθηταὶ] λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ' ἑαυτῶν ἐν τῷ πλοίῳ. Now {RP P1904 S1550 E1624: they} [S1894: the disciples] had forgotten to take bread, and they did not have any with them in the boat except for one loaf, οἱ μαθηταὶ, the disciples: absent in RP P1904 S1550 E1624 F1853=15/21 F1859=6/8 vs. present in S1894 F1853=6/21 (5 actually containing οἱ μαθηταὶ αὐτοῦ) F1859=2/8.
Mark 8:15 Καὶ διεστέλλετο αὐτοῖς, λέγων, Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. and he instructed them and said, “Watch out, beware of the leaven of the Pharisees and the leaven of Herod.”
Mark 8:16 Καὶ διελογίζοντο πρὸς ἀλλήλους, λέγοντες ὅτι Ἄρτους οὐκ ἔχομεν. At this they argued among themselves and said, “It is because we haven't got any bread.”
Mark 8:17 Καὶ γνοὺς ὁ Ἰησοῦς λέγει αὐτοῖς, Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; Οὔπω νοεῖτε, οὐδὲ συνίετε; Ἔτι πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; But Jesus was aware of that and said to them, “Why are you arguing because you haven't got any bread? Don't you discern or understand yet? Do you still have a hardened heart? have a hardened heart ← have your heart hardened.
Mark 8:18 Ὀφθαλμοὺς ἔχοντες οὐ βλέπετε; Καὶ ὦτα ἔχοντες οὐκ ἀκούετε; Καὶ οὐ μνημονεύετε; Do you not see, although you have eyes? And do you not hear, although you have ears? And do you not remember? Jer 5:21.
although (2x): concessive use of the participle.
Mark 8:19 Ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, {RP TR: - } [P1904: καὶ] πόσους κοφίνους {RP TR: πλήρεις κλασμάτων} [P1904: κλασμάτων πλήρεις] ἤρατε; Λέγουσιν αὐτῷ, Δώδεκα. When I broke five loaves for the five thousand, {RP TR: - } [P1904: - ] how many basketsful of pieces did you pick up?” They said to him, “Twelve.” καὶ, and (with a sense of then answering to when, but we leave it untranslated): absent in RP TR F1853=19/20 F1859=5/7 vs. present in P1904 F1853=1/20 (Scrivener's y) F1859=2/7.
πλήρεις κλασμάτων, full + of pieces, RP TR F1853=19/21 F1859=3/7 vs. κλασμάτων πλήρεις, of pieces + full, P1904 F1853=1/21 (Scrivener's y) F1859=1/7 vs. other readings, F1853=1/21 (Scrivener's h*) F1859=3/7.
Mark 8:20 Ὅτε δὲ τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σπυρίδων πληρώματα κλασμάτων ἤρατε; Οἱ δὲ εἶπον, Ἑπτά. “And when I broke the seven loaves for the four thousand, how many hampers full of pieces did you pick up?” And they said, “Seven.” how many hampers full of pieces ← fulnesses of how many hampers of pieces.
Mark 8:21 Καὶ ἔλεγεν αὐτοῖς, {RP TR: Πῶς οὐ} [P1904: Οὔπω] συνίετε; And he said to them, “{RP TR: How come you do not understand?} [P1904: Don't you understand yet?]” πῶς οὐ, how not, RP TR F1853=14/21 F1859=4/7 vs. οὔπω, not yet, P1904 F1853=2/21 (Scrivener's ey) F1859=2/7 vs. πῶς οὔπω, how come not yet, F1853=4/21 (Scrivener's clmn) F1859=0/7 vs. other readings, F1853=1/21 (Scrivener's q**) F1859=1/7.
Mark 8:22 Καὶ ἔρχεται εἰς {RP S1550 E1624: Βηθσαϊδάν} [P1904 S1894: Βηθσαϊδά]. Καὶ φέρουσιν αὐτῷ τυφλόν, καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. Then he came to Bethsaida, and they brought a blind man to him and pleaded with him to touch him. Βηθσαϊδάν, Bethsaida (declined in accusative case), RP S1550 E1624 F1853=13/20 F1859=3/7 vs. Βηθσαϊδά, Bethsaida (indeclinable), P1904 S1894 F1853=5/20 F1859=4/7 vs. other readings, F1853=2/20 (Scrivener's dy) F1859=0/7.
Mark 8:23 Καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ, ἐξήγαγεν αὐτὸν ἔξω τῆς κώμης· καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτὸν εἴ τι βλέπει. Then he took hold of the blind man's hand and led him out of the village, and he spat into his eyes and put his hands on him, and he asked him if he could see anything.
Mark 8:24 Καὶ ἀναβλέψας ἔλεγεν, Βλέπω τοὺς ἀνθρώπους {RP S1550 E1624: ὅτι ὡς δένδρα ὁρῶ} [P1904 S1894: ὡς δένδρα] περιπατοῦντας. And he looked up and said, “I can see men, {RP S1550 E1624: inasmuch as I can see them} [P1904 S1894: - ] walking around looking like trees.” ὅτι ὡς δένδρα ὁρῶ, that as trees I see, RP S1550 E1624 F1853=17/19 F1859=5/7 vs. ὡς δένδρα, as trees, P1904 S1894 F1853=2/19 (Scrivener's cy) F1859=2/7.
Mark 8:25 Εἶτα πάλιν ἐπέθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ ἐποίησεν αὐτὸν ἀναβλέψαι. Καὶ ἀποκατεστάθη, καὶ {RP-text P1904 TR: ἐνέβλεψεν} [RP-marg: ἀνέβλεψεν] τηλαυγῶς ἅπαντας. Then he put his hands on his eyes again and enabled him to see again, and he was restored, and he saw everyone clearly {RP-text P1904 TR: - } [RP-marg: again]. ἐνέβλεψεν, saw, RP-text P1904 TR F1853=10/19 F1859=5/7 vs. ἀνέβλεψεν, saw again, RP-marg F1853=9/19 F1859=2/7.
enabled him to ← made him.
see again: or look up.
Mark 8:26 Καὶ ἀπέστειλεν αὐτὸν εἰς {RP-text P1904 TR: τὸν} [RP-marg: - ] οἶκον αὐτοῦ, λέγων, Μηδὲ εἰς τὴν κώμην εἰσέλθῃς, μηδὲ εἴπῃς τινὶ ἐν τῇ κώμῃ. And he sent him off to his house, and he said, “Do not go into the village, nor tell anyone in the village.” τὸν, the (house): present in RP-text P1904 TR F1853=11/20 F1859=5/7 vs. absent in RP-marg F1853=9/20 F1859=2/7.
Mark 8:27 Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ {RP P1904 S1550 S1894: οἱ} [E1624: ὁ] μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρείας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ, λέγων αὐτοῖς, Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; Then Jesus went out, as did his disciples, to the villages of Caesarea Philippi, and on the way he questioned his disciples and said to them, “Who do men say I am?” οἱ, the (plural), RP P1904 S1550 S1894 F1853=20/20 F1859=7/7 vs. ὁ, the (singular), E1624 F1853=0/20 F1859=0/7. The E1624 reading is surely a scribal / typographical error.
Mark 8:28 Οἱ δὲ ἀπεκρίθησαν, Ἰωάννην τὸν βαπτιστήν· καὶ ἄλλοι, Ἠλίαν, ἄλλοι δέ, Ἕνα τῶν προφητῶν. They replied, “ ‘John the Baptist’, whereas others say, ‘Elijah’, and others, ‘One of the prophets.’ ”
Mark 8:29 Καὶ αὐτὸς λέγει αὐτοῖς, Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Ἀποκριθεὶς δὲ ὁ Πέτρος λέγει αὐτῷ, Σὺ εἶ ὁ χριστός. Then he said to them, “But who do you say I am?” Peter answered and said to him, “You are the Christ.”
Mark 8:30 Καὶ ἐπετίμησεν αὐτοῖς, ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. Then he warned them not to tell anyone about himself.
Mark 8:31 Καὶ ἤρξατο διδάσκειν αὐτούς, ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ {RP P1904: τῶν} [TR: - ] ἀρχιερέων καὶ {RP P1904: τῶν} [TR: - ] γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· Next he began to teach them that the son of man had to suffer many things, and to be rejected by the elders and {RP P1904: the} [TR: - ] senior priests and {RP P1904: the} [TR: - ] scribes, and to be killed, and to rise again after three days. τῶν, by (the senior priests): present in RP P1904 F1853=14/21 F1859=6/7 vs. absent in TR F1853=7/21 F1859=1/7 Two different readings of Scrivener's y counted here; compare below.
τῶν, by (the scribes): present in RP P1904 F1853=17/20 F1859=5/8 vs. absent in TR F1853=3/20 (Scrivener's eux, u being very doubtful) F1859=3/8 Two identical readings of Scrivener's y counted as one reading here.
Mark 8:32 καὶ παρρησίᾳ τὸν λόγον ἐλάλει. Καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾶν αὐτῷ. Indeed, he would make the assertion openly. Then Peter took him aside, and he began to remonstrate with him. make the assertion ← say the word.
took him aside ← took him to himself.
Mark 8:33 Ὁ δὲ ἐπιστραφείς, καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ, ἐπετίμησεν τῷ Πέτρῳ, λέγων, Ὕπαγε ὀπίσω μου, Σατανᾶ· ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων. But he turned around and looked at his disciples, and he remonstrated with Peter and said, “Get behind me, Satan. For you are not mindful of the affairs of God, but those of men.”
Mark 8:34 Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ, εἶπεν αὐτοῖς, Ὅστις θέλει ὀπίσω μου {RP P1904: ἀκολουθεῖν} [TR: ἐλθεῖν], ἀπαρνησάσθω ἑαυτόν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι. Then he called the crowd to himself with his disciples and said to them, “Let whoever wishes to follow me deny himself and take up his cross and follow me. ἀκολουθεῖν, follow (behind me), RP P1904 F1853=10/19 F1859=5/7 vs. ἐλθεῖν, come (behind me), TR F1853=9/19 F1859=2/7. No difference in our English.
Mark 8:35 Ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δ' ἂν ἀπολέσῃ τὴν {RP P1904: ἑαυτοῦ ψυχὴν} [TR: ψυχὴν αὐτοῦ] ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, οὗτος σώσει αὐτήν. For whoever wants to save his life will lose it, but it is whoever loses {RP P1904: his own} [TR: his] life for my sake and that of the gospel who will save it. ἑαυτοῦ ψυχὴν, his own soul, RP P1904 F1853=15/19 F1859=7/7 vs. ψυχὴν αὐτοῦ, his soul, TR F1853=4/19 (Scrivener's clmn) F1859=0/7.
life (2x) ← soul.
who ← this (one).
Mark 8:36 Τί γὰρ ὠφελήσει ἄνθρωπον, ἐὰν κερδήσῃ τὸν κόσμον ὅλον, καὶ ζημιωθῇ τὴν ψυχὴν αὐτοῦ; For in what way does it benefit a man if he gains the whole world, but forfeits his own life? does ← will.
life ← soul.
Mark 8:37 Ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; Or what will a man give in exchange for his own life? life ← soul.
Mark 8:38 Ὃς γὰρ {RP-text P1904: ἐὰν} [RP-marg TR: ἂν] ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων. For as for whoever is ashamed of me and my words in this adulterous and sinful generation, the son of man will be in turn ashamed of him when he comes in the glory of his father with the holy angels.” ἐὰν, (who)ever (1), RP-text P1904 F1853=11/19 F1859=2/7 vs. ἂν, (who)ever (2), RP-marg TR F1853=8/19 F1859=5/7. Nearly a disparity with RP-text, R=14:14.
in turn ← also.
Mark 9:1 Καὶ ἔλεγεν αὐτοῖς, Ἀμὴν λέγω ὑμῖν, ὅτι εἰσίν τινες τῶν ὧδε ἑστηκότων, οἵτινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει. And he said to them, “Truly, I am telling you that there are some of those standing here who will certainly not taste death until they see the kingdom of God come in power.” come ← having come. See Matt 23:20, though here it is a perfect participle.
Mark 9:2 Καὶ μεθ' ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ {RP-text: - } [RP-marg P1904 TR: τὸν] Ἰωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ' ἰδίαν μόνους· καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν· Then six days later, Jesus took Peter and James and John along and brought them up to a high mountain alone, privately. Then he was transfigured in front of them. τὸν, the (John): absent in RP-text F1853=11/21 F1859=2/7 vs. present in RP-marg P1904 TR F1853=10/21 F1859=5/7. A disparity with RP-text, R=13:17.
transfigured ← transformed, but we keep to the accepted terminology of the transfiguration.
Mark 9:3 καὶ τὰ ἱμάτια αὐτοῦ {RP-text: ἐγένοντο} [RP-marg P1904 TR: ἐγένετο] στίλβοντα, λευκὰ λίαν ὡς χιών, οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται {RP TR: - } [P1904: οὕτω] λευκᾶναι. And his clothes became shining – very white like snow – clothes of a kind which no cloth dresser on earth can make shine {RP TR: like that} [P1904: in such a way]. ἐγένοντο, became (non-classical form), RP-text F1853=8/19 F1859=2/7 vs. ἐγένετο, became (classical form), RP-marg P1904 TR F1853=11/19 F1859=5/7. A disparity with RP-text, R=10:18.
οὕτω(ς), in such a way: absent in RP TR F1853=18/19 F1859=6/7 vs. present in P1904 F1853=1/19 (Scrivener's c) F1859=1/7.
no cloth dresser ... can ← a cloth dresser ... cannot.
Mark 9:4 Καὶ ὤφθη αὐτοῖς Ἠλίας σὺν {RP-text: Μωσῇ} [RP-marg TR: Μωσεῖ] [P1904: Μωϋσεῖ], καὶ ἦσαν συλλαλοῦντες τῷ Ἰησοῦ. Moreover Elijah appeared to them with Moses, and they were speaking to Jesus, Μωσῇ, Moses (1), RP-text F1853=2/19 (Scrivener's gy) F1859=1/7 vs. Μωσεῖ, Moses (2), RP-marg TR F1853=6/19 F1859=5/7 vs. Μωϋσεῖ, Moses (3), P1904 F1853=2/19 (Scrivener's dp) F1859=1/7 vs. Μωϋσῇ, Moses (4), F1853=9/19 F1859=0/7. A strong disparity with RP-text, R=3:12. Note a very different distribution in F1853 for the next verse. We appreciate that the majority reading may best be decided in a wider scope than verse by verse.
Mark 9:5 Καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ, Ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· καὶ ποιήσωμεν σκηνὰς τρεῖς, σοὶ μίαν, καὶ {RP-text: Μωσῇ} [RP-marg TR: Μωσεῖ] [P1904: Μωϋσεῖ] μίαν, καὶ Ἠλίᾳ μίαν. at which Peter responded and said to Jesus, “Rabbi, it is good for us to be here. So let's make three booths: one for you, and one for Moses, and one for Elijah.” Μωσῆ, Moses (1), RP-text F1853=10/19 F1859=0/7 vs. Μωσεῖ, Moses (2), RP-marg TR F1853=9/19 F1859=5/7 vs. Μωϋσεῖ, Moses (3), P1904 F1853=0/19 F1859=2/7. Note a very different distribution in F1853 for the previous verse. A disparity with RP-text, R=10:15.
Mark 9:6 Οὐ γὰρ ᾔδει τί {RP: λαλήσει} [P1904 TR: λαλήσῃ]· ἦσαν γὰρ ἔκφοβοι. For he did not know what he should say, for they were terrified. λαλήσει, (what he) would say (future), RP F1853=14/19 F1859=4/7 vs. λαλήσῃ, (what) he should say (deliberative subjunctive), P1904 TR F1853=5/19 F1859=3/7. We translate in either case with should.
{RP: should ← would, perhaps a Hebraism, perhaps to be regarded as a variantly spelled subjunctive (deliberative).}
Mark 9:7 Καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς· καὶ ἦλθεν φωνὴ ἐκ τῆς νεφέλης {RP: - } [P1904 TR: λέγουσα], Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός· αὐτοῦ ἀκούετε. Then a cloud materialized and overshadowed them, and a voice came from the cloud {RP: - } [P1904 TR: and said], “This is my beloved son. Hear him.” λέγουσα, saying: absent in RP F1853=14/20 F1859=3/8 vs. present in P1904 TR F1853=6/20 F1859=5/8.
materialized ← became, came.
Mark 9:8 Καὶ ἐξάπινα περιβλεψάμενοι, οὐκέτι οὐδένα εἶδον, ἀλλὰ τὸν Ἰησοῦν μόνον μεθ' ἑαυτῶν. Yet the moment when they looked round, they didn't see anyone any longer, except just Jesus with them.
Mark 9:9 Καταβαινόντων δὲ αὐτῶν ἀπὸ τοῦ ὄρους, διεστείλατο αὐτοῖς ἵνα μηδενὶ διηγήσωνται ἃ εἶδον, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. Then as they came down from the mountain, he commanded them not to recount the things they had seen to anyone until the son of man had risen from the dead. until ← except when.
Mark 9:10 Καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτούς, συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι. And they kept the matter to themselves, while discussing with each other what rising from the dead meant. meant ← was ( ← is, in historical reported speech).
Mark 9:11 Καὶ ἐπηρώτων αὐτόν, λέγοντες ὅτι Λέγουσιν οἱ γραμματεῖς ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον; Then they questioned him and said, “The scribes say that Elijah must come first, don't they?”
Mark 9:12 Ὁ δὲ ἀποκριθείς, εἶπεν αὐτοῖς, Ἠλίας μὲν ἐλθὼν πρῶτον, ἀποκαθιστᾷ πάντα· καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πολλὰ πάθῃ καὶ ἐξουδενωθῇ. Then he answered and said to them, “Elijah does indeed come and restore everything first, so how come it stands written concerning the son of man that he must suffer many things and be thought nothing of? We, with P1904, punctuate as a question (presumably to make the disciples think). RP and TBS-TR punctuate as a statement, which we do not feel fits the Greek καὶ πῶς, and how.
Mark 9:13 Ἀλλὰ λέγω ὑμῖν ὅτι καὶ Ἠλίας ἐλήλυθεν, καὶ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν, καθὼς γέγραπται ἐπ' αὐτόν. But I say to you that Elijah has also come, and that they did to him whatever they wanted, as it stands written concerning him.”
Mark 9:14 Καὶ ἐλθὼν πρὸς τοὺς μαθητάς, εἶδεν ὄχλον πολὺν περὶ αὐτούς, καὶ γραμματεῖς συζητοῦντας αὐτοῖς. Then he went to the disciples and saw a large crowd around them, and scribes discussing with them.
Mark 9:15 Καὶ εὐθέως πᾶς ὁ ὄχλος {RP TR: ἰδὼν} [P1904: ἰδόντες] αὐτὸν {RP TR: ἐξεθαμβήθη} [P1904: ἐξεθαμβήθησαν], καὶ προστρέχοντες ἠσπάζοντο αὐτόν. And immediately, when the whole crowd saw him, they were astounded, and they ran to greet him. ἰδὼν, having seen (singular), RP TR F1853=18/19 F1859=5/7 vs. ἰδόντες, having seen (plural), P1904 F1853=1/19 (Scrivener's y) F1859=2/7.
ἐξεθαμβήθη, was astounded, RP TR F1853=18/19 F1859=4/7 vs. ἐξεθαμβήθησαν, were astounded, P1904 F1853=1/19 (Scrivener's y) F1859=3/7.
ran to greet ← having run, were greeting.
Mark 9:16 Καὶ ἐπηρώτησεν τοὺς γραμματεῖς, Τί συζητεῖτε πρὸς {RP TR: αὐτούς} [P1904: ἑαυτούς]; Then he asked the scribes, “What are you discussing {RP TR: with them} [P1904: among yourselves]?” αὐτούς, them (but could be read as αὑτούς, a crasis of ἑαυτούς), RP TR F1853=17/19 F1859=6/7 vs. ἑαυτούς, yourselves, P1904 F1853=1/19 (Scrivener's y) F1859=1/7 vs. another reading, F1853=1/19 (Scrivener's c) F1859=0/7.
Mark 9:17 Καὶ ἀποκριθεὶς εἷς ἐκ τοῦ ὄχλου εἶπεν, Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρός σε, ἔχοντα πνεῦμα ἄλαλον. At this one of the crowd answered and said, “Teacher, I have brought you my son who is possessed by a mute spirit. possessed by ← having.
mute: i.e. mute-making.
Mark 9:18 Καὶ ὅπου ἂν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει, καὶ τρίζει τοὺς ὀδόντας αὐτοῦ, καὶ ξηραίνεται· καὶ εἶπον τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. And wherever it seizes him, it tears at him, and he foams and gnashes his teeth, and he becomes dehydrated. Moreover, I told your disciples to cast it out, but they couldn't.”
Mark 9:19 Ὁ δὲ ἀποκριθεὶς αὐτῷ λέγει, Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; Ἕως πότε ἀνέξομαι ὑμῶν; Φέρετε αὐτὸν πρός με. Then he answered him and said, “O unbelieving generation, how long will I be with you? How long will I bear with you? Bring him to me.”
Mark 9:20 Καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν· καὶ ἰδὼν αὐτόν, εὐθέως τὸ πνεῦμα ἐσπάραξεν αὐτόν· καὶ πεσὼν ἐπὶ τῆς γῆς, ἐκυλίετο ἀφρίζων. So they brought him to him. ¶ And when he saw him, the spirit immediately convulsed him, and he fell onto the ground and rolled about, foaming. ¶ Verse division: in P1904 numbering, Mark 9:20 begins here.
he saw: masculine, referring to the son, not neuter, which would refer to the spirit.
Mark 9:21 Καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ, Πόσος χρόνος ἐστίν, ὡς τοῦτο γέγονεν αὐτῷ; Ὁ δὲ εἶπεν, Παιδιόθεν. And he asked his father, “How long is it since this happened to him?” And he said, “Since childhood.
Mark 9:22 Καὶ πολλάκις αὐτὸν καὶ εἰς {RP: τὸ} [P1904 TR: - ] πῦρ ἔβαλεν καὶ εἰς ὕδατα, ἵνα ἀπολέσῃ αὐτόν· ἀλλ' εἴ τι δύνασαι, βοήθησον {RP P1904c TR: ἡμῖν} [P1904u: ὑμῖν], σπλαγχνισθεὶς ἐφ' ἡμᾶς. And it has often thrown him in both fire and water, to destroy him. But if you can do anything, help us and have compassion on us.” τὸ, the (with fire): present in RP F1853=13/21 F1859=5/7 vs. absent in P1904 TR F1853=8/21 F1859=2/7.
Mark 9:23 Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Τὸ εἰ δύνασαι πιστεῦσαι, πάντα δυνατὰ τῷ πιστεύοντι. Then Jesus, quoting him, said to him, “ ‘If you can’ believe, everything is possible for him who believes.” quoting him: the quotation - if you can - is indicated by the word τὸ.
Mark 9:24 Καὶ εὐθέως κράξας ὁ πατὴρ τοῦ παιδίου, μετὰ δακρύων ἔλεγεν, Πιστεύω, κύριε, βοήθει μου τῇ ἀπιστίᾳ. Then the father of the child immediately cried out and said with tears, “I believe, Lord. Help my unbelief.”
Mark 9:25 Ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει {RP P1904 TR: - } [MISC: ὁ] ὄχλος, ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ, λέγων αὐτῷ, Τὸ πνεῦμα τὸ ἄλαλον καὶ κωφόν, ἐγώ σοι ἐπιτάσσω, ἔξελθε ἐξ αὐτοῦ, καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. Then when Jesus saw that {RP P1904 TR: a} [MISC: the] crowd was converging, he rebuked the unclean spirit and said to it, “You mute and deaf spirit, I command you, come out of him and do not go in to him any more.” ὁ, the (crowd): absent in RP P1904 TR F1853=7/20 F1859=2/7 vs. present in F1853=13/20 F1859=5/7. A disparity with RP, R=11:18.
Mark 9:26 Καὶ κράξαν, καὶ πολλὰ σπαράξαν αὐτόν, ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρός, ὥστε πολλοὺς λέγειν ὅτι ἀπέθανεν. Then it shouted and convulsed him severely and came out, and he became as though he was dead, so that many said that he had died.
Mark 9:27 Ὁ δὲ Ἰησοῦς κρατήσας αὐτὸν τῆς χειρός, ἤγειρεν αὐτόν· καὶ ἀνέστη. But Jesus took hold of him by the hand and lifted him up, and he arose.
Mark 9:28 Καὶ εἰσελθόντα αὐτὸν εἰς οἶκον, οἱ μαθηταὶ αὐτοῦ ἐπηρώτων αὐτὸν κατ' ἰδίαν ὅτι Ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; Then when he had gone home, his disciples asked him privately, “Why is it that we could not cast it out?”
Mark 9:29 Καὶ εἶπεν αὐτοῖς, Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ. And he said to them, “This kind cannot come out by any means except prayer and fasting.”
Mark 9:30 Καὶ ἐκεῖθεν ἐξελθόντες παρεπορεύοντο διὰ τῆς Γαλιλαίας· καὶ οὐκ ἤθελεν ἵνα τις γνῷ. And they departed from there and passed through Galilee, and he did not want anyone to know.
Mark 9:31 Ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ, καὶ ἔλεγεν αὐτοῖς ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν· καὶ ἀποκτανθείς, τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. For he kept teaching his disciples and saying to them, “The son of man will be delivered into the hands of men, and they will kill him, and after being killed, he will rise on the third day.” kept teaching: iterative imperfect, but not necessarily so – see Matt 5:2.
Mark 9:32 Οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι. But they kept failing to understand the statement and were afraid to ask him about it. kept failing: iterative imperfect, but see Mark 9:31.
Mark 9:33 Καὶ ἦλθεν εἰς Καπερναούμ· καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς, Τί ἐν τῇ ὁδῷ πρὸς ἑαυτοὺς διελογίζεσθε; Then he went to Capernaum, and after going into a house, he asked them, “What did you discuss among yourselves on the way?” a house ← the house. See Gen 22:9.
Mark 9:34 Οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ, τίς μείζων. But they remained silent, for on the way they had discussed with each other who was the greatest. greatest ← greater, Greek comparative for superlative.
Mark 9:35 Καὶ καθίσας ἐφώνησεν τοὺς δώδεκα, καὶ λέγει αὐτοῖς, Εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος, καὶ πάντων διάκονος. Then he sat down and addressed the twelve and said to them, “If anyone wants to be the first, he will be the last of all and the servant of all.” addressed: AV differs somewhat (called), but this is not the usual word (καλέω).
Mark 9:36 Καὶ λαβὼν παιδίον, ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν· καὶ ἐναγκαλισάμενος αὐτό, εἶπεν αὐτοῖς· Next, he took a child and stood him in front of them, and after taking him in his arms, he said to them, in front of them ← in their midst.
Mark 9:37 Ὃς ἐὰν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἐὰν ἐμὲ δέξηται, οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά με. “Whoever receives one of such children in my name receives me, and whoever receives me doesn't receive me, but him who sent me.”
Mark 9:38 Ἀπεκρίθη {RP TR: δὲ} [P1904: - ] αὐτῷ {RP-text: - } [RP-marg P1904 TR: ὁ] Ἰωάννης, λέγων, Διδάσκαλε, εἴδομέν τινα {RP S1550: - } [P1904 E1624 S1894: ἐν] τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, ὃς οὐκ ἀκολουθεῖ ἡμῖν· καὶ ἐκωλύσαμεν αὐτόν, ὅτι οὐκ ἀκολουθεῖ ἡμῖν. {RP TR: Then} [P1904: - ] John answered him and said, “Teacher, we saw someone casting out demons in your name, someone who does not follow us, and we prevented him, because he does not follow us.” δὲ, and / but: present in RP TR F1853=19/20 F1859=5/7 vs. absent in P1904 F1853=1/20 (Scrivener's y) F1859=2/7.
ὁ, the (John): absent in RP-text F1853=13/20 F1859=4/7 vs. present in RP-marg P1904 TR F1853=7/20 F1859=3/7.
ἐν, in (your name) (intensifying the dative): absent in RP S1550 F1853=0/20 F1859=3/7 vs. present in P1904 E1624 S1894 F1853=20/20 F1859=4/7. A strong disparity with RP, R=4:26. F1853 and F1859 are ↴
Mark 9:39 Ὁ δὲ Ἰησοῦς εἶπεν, Μὴ κωλύετε αὐτόν· οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ κακολογῆσαί με. But Jesus said, “Do not prevent him, for there is no-one who can perform a deed of power in my name and who will quickly be able to speak ill of me. ↳ very significantly disparate, X2=9.6 PV=0.2%. We have verified Scrivener's abcdefghklm.
can ← will, a Hebraism.
Mark 9:40 Ὃς γὰρ οὐκ ἔστιν καθ' {RP P1904 S1550: ὑμῶν} [E1624 S1894: ἡμῶν], ὑπὲρ {RP P1904 S1550: ὑμῶν} [E1624 S1894: ἡμῶν] ἐστιν. For whoever is not against {RP P1904 S1550: you} [E1624 S1894: us] is for {RP P1904 S1550: you} [E1624 S1894: us]. First occurrence in verse: ὑμῶν, you, RP P1904 S1550 F1853=14/20 F1859=6/8 vs. ἡμῶν, us, E1624 S1894 F1853=6/20 F1859=2/8.
Second occurrence in verse: ὑμῶν, you, RP P1904 S1550 F1853=14/20 F1859=5/8 vs. ἡμῶν, us, E1624 S1894 F1853=6/20 F1859=3/8. AV differs textually.
Mark 9:41 Ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν {RP: - } [P1904 TR: τῷ] ὀνόματί μου, ὅτι χριστοῦ ἐστέ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. For whoever gives you a cup of water to drink in my name, because you are Christ's – truly, I am telling you – he will certainly not lose his reward. τῷ, (in) the (name): absent in RP F1853=16/20 F1859=5/8 vs. present in P1904 TR F1853=4/20 (Scrivener's csux, u being very doubtful) F1859=2/8 vs. another reading, F1853=0/20 F1859=1/8.
Mark 9:42 Καὶ ὃς {RP: ἐὰν} [P1904 TR: ἂν] σκανδαλίσῃ ἕνα τῶν μικρῶν {RP S1550 E1624: - } [P1904 S1894: τούτων] τῶν πιστευόντων εἰς ἐμέ, καλόν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται λίθος μυλικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ βέβληται εἰς τὴν θάλασσαν. And it would be better for anyone who causes one of {RP S1550 E1624: the} [P1904 S1894: these] little ones who believe in me to stumble, if an upper millstone were put round his neck and he were thrown into the sea. ἐὰν, (who)ever (1), RP F1853=17/20 F1859=4/7 vs. ἂν, (who)ever (2), P1904 TR F1853=3/20 (Scrivener's uxy, u being very doubtful) F1859=3/7.
τούτων, these (little ones): absent in RP S1550 E1624: F1853=19/20 F1859=5/7 vs. present in P1904 S1894 F1853=1/20 (Scrivener's h) F1859=2/7.
were thrown ← has been thrown.
Mark 9:43 Καὶ ἐὰν σκανδαλίζῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν· καλόν σοι ἐστὶν κυλλὸν εἰς τὴν ζωὴν εἰσελθεῖν, ἢ τὰς δύο χεῖρας ἔχοντα ἀπελθεῖν εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον, So if your hand causes you to stumble, cut it off. It would be better for you to go into life maimed than to go off into Gehenna, into the inextinguishable fire, with two hands, Gehenna: see Matt 5:22.
with ← having.
Mark 9:44 ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται.

Where their worm does not die,

And the fire is not extinguished.

 Isa 66:24.
Mark 9:45 Καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν· καλόν {RP-text TR: ἐστίν σοι} [RP-marg: ἐστίν σε] [P1904: σοί ἐστιν] εἰσελθεῖν εἰς τὴν ζωὴν χωλόν, ἢ τοὺς δύο πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον, And if your foot causes you to stumble, cut it off. It would be better {RP-text P1904 TR: for you to go off} [RP-marg: that you go off] into life lame than to be thrown into Gehenna, into the inextinguishable fire, with two feet, ἐστίν σοι, is + for you, RP-text TR F1853=13/20 F1859=2/7 vs. ἐστίν σε, is + (that) you, RP-marg F1853=5/20 F1859=2/7 vs. σοί ἐστιν, for you + is, P1904 F1853=1/20 (Scrivener's y) F1859=3/7 vs. whole verse absent F1853=1/20 (Scrivener's c) F1859=0/7.
Gehenna: see Matt 5:22.
with ← having.
Mark 9:46 ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται.

Where their worm does not die,

And the fire is not extinguished.

 Isa 66:24.
Mark 9:47 Καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν σοι ἐστὶν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ, ἢ {RP TR: - } [P1904: τοὺς] δύο ὀφθαλμοὺς ἔχοντα {RP TR: βληθῆναι} [P1904: ἀπελθεῖν] εἰς τὴν γέενναν τοῦ πυρός, And if your eye causes you to stumble, cast it out. It would be better for you to go into the kingdom of God with one eye, than to {RP TR: be thrown} [P1904: go off] into fiery Gehenna with two eyes, τοὺς, the (two eyes): absent in RP TR F1853=19/20 F1859=6/8 vs. present in P1904 F1853=1/20 (Scrivener's y) F1859=1/8 vs. verse absent, F1853=0/20 F1859=1/8 No difference in our English, as inclusion of the article is not English idiom here.
βληθῆναι, be thrown, RP TR F1853=19/20 F1859=6/7 vs. ἀπελθεῖν, go off, P1904 F1853=1/20 (Scrivener's y) F1859=1/7.
with (2x) ← having.
fiery Gehenna ← Gehenna of fire, a Hebraic genitive. On Gehenna, see Matt 5:22.
Mark 9:48 ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται.

Where their worm does not die,

And the fire is not extinguished.

 Isa 66:24.
Mark 9:49 Πᾶς γὰρ πυρὶ ἁλισθήσεται, καὶ πᾶσα θυσία ἁλὶ ἁλισθήσεται. For everyone will be salted with fire, and every sacrifice will be salted with salt.
Mark 9:50 Καλὸν τὸ ἅλας· ἐὰν δὲ τὸ ἅλας ἄναλον γένηται, ἐν τίνι αὐτὸ ἀρτύσετε; Ἔχετε ἐν ἑαυτοῖς ἅλας, καὶ εἰρηνεύετε ἐν ἀλλήλοις. Salt is good. But if salt becomes bland, with what can you season it? Have salt in yourselves, and live peaceably among yourselves.” bland ← unsalted.
can ← will, a Hebraism.
among yourselves ← in / among each other.
Mark 10:1 {RP TR: Κἀκεῖθεν} [P1904: Καὶ ἐκεῖθεν] ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς Ἰουδαίας διὰ τοῦ πέραν τοῦ Ἰορδάνου· καὶ συμπορεύονται πάλιν ὄχλοι πρὸς αὐτόν· καί, ὡς εἰώθει, πάλιν ἐδίδασκεν αὐτούς. Then he arose from there and went to the districts of Judaea, through the far side of the Jordan, and again crowds flocked to him, and, as was his custom, he taught them again. κἀκεῖθεν, and from there (contracted), RP TR F1853=19/20 F1859=6/7 vs. καὶ ἐκεῖθεν, and from there (uncontracted), P1904 F1853=1/20 (Scrivener's y) F1859=1/7.
flocked to ← walked with to.
Mark 10:2 Καὶ προσελθόντες {RP-text: - } [RP-marg P1904 TR: οἱ] Φαρισαῖοι {RP TR: ἐπηρώτησαν} [P1904: ἐπηρώτων] αὐτόν, Εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. And when {RP-text: some} [RP-marg P1904 TR: the] Pharisees arrived, they asked him, “Is it permitted for a husband to divorce his wife?” testing him. οἱ, the: absent in RP-text F1853=13/21 F1859=3/7 vs. present in RP-marg P1904 TR F1853=8/21 F1859=4/7.
ἐπηρώτησαν, asked, RP TR F1853=18/20 F1859=6/7 vs. ἐπηρώτων, were asking, P1904 F1853=0/20 F1859=1/7 vs. other variants of the imperfect F1853=2/20 (Scrivener's c; y) F1859=0/7. No difference in our English.
Mark 10:3 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Τί ὑμῖν ἐνετείλατο {RP TR: Μωσῆς} [P1904: Μωϋσῆς]; And he answered and said to them, “What did Moses command you?” Μωσῆς, Moses, RP TR F1853=16/20 F1859=3/8 vs. Μωϋσῆς, Moüses, P1904 F1853=4/20 (Scrivener's adeg) F1859=4/8 vs. section absent, F1853=0/20 F1859=1/8.
Mark 10:4 Οἱ δὲ εἶπον, {RP TR: - } [P1904: ἐπέτρεψεν] {RP TR: Μωσῆς} [P1904: Μωϋσῆς] {RP TR: ἐπέτρεψεν} [P1904: - ] βιβλίον ἀποστασίου γράψαι, καὶ ἀπολῦσαι. Then they said, “Moses permitted us to write a deed of divorce and to divorce.” ἐπέτρεψε(ν), permitted: after Moses, RP TR F1853=19/20 F1859=5/8 vs. before Moses, P1904 F1853=1/20 (Scrivener's y) F1859=2/8 vs. verse absent, F1853=0/20 F1859=1/8.
Μωσῆς, Moses, RP TR F1853=17/20 F1859=7/8 vs. Μωϋσῆς, Moüses, P1904 F1853=3/20 (Scrivener's aeg) F1859=0/8 vs. verse absent, F1853=0/20 F1859=1/8.
Deut 24:1.
deed ← book.
Mark 10:5 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· At this Jesus replied and said to them, “He wrote this commandment for you in view of your hardness of heart.
Mark 10:6 ἀπὸ δὲ ἀρχῆς κτίσεως, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς ὁ θεός. But from the beginning of creation, God made them male and female. Gen 1:27.
Mark 10:7 Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα· καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, On account of this, a man will leave his father and his mother, and he will cleave to his wife, Gen 2:24.
cleave to ← be cleaved to.
Mark 10:8 καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ. and the two will be one flesh, so that they are no longer two, but one flesh. Gen 2:24.
Mark 10:9 Ὃ οὖν ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. So let man not separate what God has paired together.” paired ← yoked.
Mark 10:10 Καὶ {RP TR: ἐν τῇ οἰκίᾳ} [P1904: εἰς τὴν οἰκίαν] πάλιν οἱ μαθηταὶ {RP TR: αὐτοῦ} [P1904: - ] περὶ {RP TR: τοῦ αὐτοῦ} [P1904: τούτου] {RP TR: ἐπηρώτησαν} [P1904: ἐπηρώτων] αὐτόν. Then at home {RP TR: his} [P1904: the] disciples again asked him about {RP TR: the same thing} [P1904: this], ἐν τῇ οἰκίᾳ, in the house, RP TR F1853=19/20 F1859=6/7 vs. εἰς τὴν οἰκίαν, to the house, P1904 F1853=1/20 (Scrivener's y) F1859=1/7. No difference in our English, εἰς being used pregnantly.
αὐτοῦ, his (disciples): present in RP TR F1853=19/20 F1859=7/7 vs. absent in P1904 F1853=1/20 (Scrivener's y) F1859=0/7.
τοῦ αὐτοῦ, (about) the same, RP TR F1853=12/20 F1859=5/7 vs. τούτου, (about) this, P1904 F1853=6/20 F1859=1/7 vs. other readings, F1853=2/20 (Scrivener's sy) F1859=1/7.
ἐπηρώτησαν, asked, RP TR F1853=18/20 F1859=6/7 vs. ἐπηρώτων, were asking (1), P1904 F1853=1/20 (Scrivener's y) F1859=1/7 vs. ἐπηρώτουν, were asking (2), F1853=1/20 (Scrivener's c) F1859=0/7.
Mark 10:11 Καὶ λέγει αὐτοῖς, Ὃς {RP TR: ἐὰν} [P1904: ἂν] ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην, μοιχᾶται ἐπ' αὐτήν· and he said to them, “Whoever divorces his wife and marries another commits adultery against her. ἐὰν, (who)ever (1), RP TR F1853=19/20 F1859=6/7 vs. ἂν, (who)ever (2), P1904 F1853=1/20 (Scrivener's y) F1859=1/7.
Mark 10:12 καὶ ἐὰν γυνὴ {RP TR: ἀπολύσῃ} [P1904: ἀπολύσασα] τὸν ἄνδρα {RP TR: αὐτῆς καὶ} [P1904: - ] γαμηθῇ ἄλλῳ, μοιχᾶται. And if a woman {RP TR: divorces her husband and} [P1904: who has divorced her husband] marries someone else, she commits adultery.” ἀπολύσῃ, should divorce, RP TR F1853=18/21 F1859=5/7 vs. ἀπολύσασα, having divorced, P1904 F1853=1/21 (Scrivener's y) F1859=1/7 vs. other readings, F1853=2/21 (Scrivener's ef*) F1859=1/7.
αὐτῆς καὶ, her (husband) and: present in RP TR F1853=20/20 F1859=6/7 vs. absent in P1904 F1853=0/20 F1859=1/7.
Mark 10:13 Καὶ προσέφερον αὐτῷ παιδία ἵνα {RP TR: ἅψηται αὐτῶν} [P1904: αὐτῶν ἅψηται]· οἱ δὲ μαθηταὶ ἐπετίμων τοῖς προσφέρουσιν. Then they brought children to him, so that he might touch them. But the disciples rebuked those who brought them. ἅψηται αὐτῶν, he might touch + them, RP TR F1853=19/20 F1859=6/7 vs. αὐτῶν ἅψηται, them + he might touch, P1904 F1853=1/20 (Scrivener's y) F1859=1/7.
Mark 10:14 Ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν, καὶ εἶπεν αὐτοῖς, Ἄφετε τὰ παιδία ἔρχεσθαι {RP: πρός με· μὴ} [P1904 TR: πρός με καὶ μὴ] κωλύετε αὐτά· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ. But when Jesus saw it, he became indignant and said to them, “Let the children come {RP: to me; do not} [P1904 TR: to me and do not] prevent them. For of such is the kingdom of God. καὶ, and: absent in RP F1853=13/20 F1859=4/7 vs. present in P1904 TR F1853=7/20 F1859=3/7.
Mark 10:15 Ἀμὴν λέγω ὑμῖν, ὃς ἐὰν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν. Truly, I say to you, whoever does not receive the kingdom of God as a child will certainly not go into it.”
Mark 10:16 Καὶ ἐναγκαλισάμενος αὐτά, {RP TR: τιθεὶς τὰς χεῖρας ἐπ' αὐτά,} [P1904: - ] {RP: εὐλόγει} [TR: ηὐλόγει] [P1904: - ] {RP TR: αὐτά} [P1904: κατηυλόγει τιθεὶς τὰς χεῖρας ἐπ' αὐτά]. Then he took them in his arms {RP TR: and put his hands on them and blessed them} [P1904: and blessed them, having put his hands on them]. εὐλόγει, blessed (1), RP F1853=15/20 F1859=4/7 vs. κατηυλόγει, blessed (2), P1904 F1853=1/20 (Scrivener's y) F1859=1/7 vs. ηὐλόγει, blessed (3), TR F1853=2/20 (Scrivener's ox) F1859=1/7 vs. εὐλόγησεν, blessed (4), F1853=2/20 (Scrivener's eu) F1859=1/7.
P1904 reading: F1853=1/20 (Scrivener's y) F1859=1/7.
Mark 10:17 Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδόν, προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν, Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; Then as he was setting off on his way, a certain man ran up to him and knelt before him and asked him, “Good teacher, what should I do in order to inherit age-abiding life?”
Mark 10:18 Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ, Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθός, εἰ μὴ εἷς, ὁ θεός. At this Jesus said to him, “Why do you say I am good? No-one is good except one, that is, God.
Mark 10:19 Τὰς ἐντολὰς οἶδας, Μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα. You know the commandments. You shall not commit adultery. You shall not commit murder. You shall not steal. You shall not give false testimony. You shall not defraud. Honour your father and your mother.”