Matthew Chapter 5: (Introduction to the Gospels, Coding Reference)
1Moreover he, having observed the crowds, ascended into the mountain, and {upon} him having sat-down the adherents of him came-forward to him. 2And he, having opened the mouth of him, was teaching them sayinga,
3Happy the-ones begging with a breath because the dominion of the universes is of them.b
4Happy the-ones lamenting because they will be comforted.c
5Happy the-ones mild because they will be inheriting the land.d
6Happy the-ones hungering and thirsting the righteousness because they will be satisfied.e
7Happy the-ones merciful because they will be having mercy on {themselves}.f
8Happy the-ones spotless of the heart because they will observe the god.g
9Happy the peace-makers because they, sons of a god, will be called.h
10Happy the-ones, having been pursued on-account-of a righteousness, because the dominion of the universes is of them.i
11Happy are you whenever they might reproach you, and they might pursue, and they, speaking falsely on-account-of me, might say all ╓base message╖ ┌{the-one} base┐ against you; 12rejoice you and jubilate you that the much recompense of you within the universes, for thus they pursued the prophets, the-ones, before you.j
13You are the salt of the land, moreover if- the salt -would be tastelessk within which will it be salted? It has-strength into {the-one} nothing yet except ╓to have been cast outside and╖ ┌having been cast-outside┐ to be trampled-under-foot from-under the humanity.
14You are the light of the world-order: a city, lying on-top of a mountain, is-being-able not to have been hidden; 15nor they do kindle a portable-light, and {then} they place it under the peck-containerl but {they place it} upon the lampstand, and it is illuminating the-ones all within the house.
16Thus let the light of you illuminate in-front-of the humanity to-the-end-that they might observe the excellent works of you, and they might extol the father of you, the-one within the universes.
17You might not deem that I came to have abolished the law or the prophets; I came not to have abolished but to have fulfilled. 18For truly I say to you, Until the universe and the land would pass, by-no-means might one smallest-letter or one apex-of-a-letter pass from the law until {the-ones} all would become.
19Then if-whoever might ╓be loosed╖ ┌loose┐ one of these, the injunctions, the-one least, and thus he might teach the humanity, {the-one} least will be called in the dominion of the universes; moreover whoever might do {these injunctions}, and this might teach, {the-one} great will be called in the dominion of the universes.
20For I say to you, That except- the righteousness ╓of you╖ -would abound more-than than the scribes and Pharisees, by-no-means might you enter into the dominion of the universes.
21You heard that it was said to the-ones ancient, You will not murder; moreover whoever might murder, he will be guilty to the judgment.
22Moreover I say to you, That the one all being-wroth to the brother of him ╓without-purpose╖, he will be {the-one} guilty to the judgment; moreover whoever might say to the brother of him, Numskull!m, he will be {the-one} guilty to the council; moreover whoever might say, Stupid!n, he will be {the-one} guilty into the valley-of-Hinnom of the fire.
23Then if- you -would bring-forward the offering of you upon the altar, ╒and-there╕ ╥and there╥ you may remember that the brother of you has something against you, 24dismiss you there the offering of you in-front-of the altar, and depart you, first be you reconciled to the brother of you and at-that-time, having come, bring-forward you the offering of you.
25Be you being-well-inclined to the opponent of you quickly while of whosoever you are within the way with him, lest-perchance the opponent might hand-over you to the judge; and the judge ╓might hand-over you╖ to the assistant; and he might cast {you} into a prison. 26Truly I say to you, By-no-means might you be come-forth thence until you would be give-forth the last quadramo.
27You heard that it was said ┬to the-ones ancient┬, You will not commit-adultery. 28Moreover I say to you, That the-one all, seeing a woman towards the-one to have yearned her, already committed-adultery {onto} her within the heart of him.
29Moreover, if the eye of you, the-one on the right hand, is stumbling you, remove you it, and cast you {it} from you; for it is-expedient to you so-that one of the bodily-parts of you might be destroyed-utterly, and you might not cast the whole body of you into a valley-of-Hinnom.
30And if the hand on-the-right-hand of you is stumbling you, cut-forth you it and cast you {it} from you; for it is-expedient to you so-that one of the bodily-parts of you might be destroyed-utterly, and ╓you might not cast the whole body of you╖ ┌the whole body of you might not go-forth┐ into a valley of Hinnom.
31Moreover, it was said ╓that╖ whoever might release the woman of him, give-freely you her a document-of-divorce. 32Moreover, I say to you, That ╓whoever might release╖ ┌the-one all releasing┐ the woman of him except-for a word of fornication makes her ╓to commit-adultery╖ ┌to have been committed-adultery┐; if-whoever might marry {the-one}, having had been released, he is committing-adultery.
33Again you heard that it was said to the-ones ancient, You will not swear-falsely, moreover, you will give-forth the oaths of you to the lord. 34Moreover, I say to you, Not to have sworn altogether, neither within the universe because it is a throne of the god; 35nor within the land because it is a footstool of the feet of him; nor into a Jerusalem because it is a city of the great king; 36nor might you be swear within the head of you because you are-being-able not to have made one hair white or black.
37Moreover, let the word of you be, Certainly! Certainly! No! No! Moreover the-one excessive of these is out-of the-one base.
38You heard that it was said, An eye in-return-forp an eye, a tooth in-return-forp a tooth. 39Moreover, I say to you, Not to have withstood the-one base, but moreover, whosoever ╓will slap-in-the-face╖ ┌slaps-in-the-face┐ upon the jaw, {the-one} on-the-right-hand, of you, turn you to him also the-one other. 40And to the-one desiring to have been judged you, and to have taken the tunic of you, dismiss you also the outer-garment to him.
41And whosoever will press-into-service you one Roman mile [a distance of 1620 yards or 0.92 U.S. miles], depart you with him two;
42to the-one requesting-for-himself {from} you, give-freely you, and to the-one desiring to have borrowed from you, you might be turned not away.
43You heard that it was said, You will love-affectionately the-one neighboring of you, and you will abhor the-one hatred of you.
44Moreover, I say to you, Love-affectionately you the-ones hatred of you; ╓praise you the-ones execrating you; do you rightly ┬the-ones abhorring┬ ╥to the-ones abhorring╥ you╖; and pray you on-behalf-of the-ones ╓threatening-abusively you and╖ pursuing ┌you┐. 45To-the-end-that you might become sons of the father of you, the-one within ╥the╥ universes, because the sun of him rises onto {the-ones} base and {the-ones} good; also it rains onto {the-ones} righteous and {the-ones} unrighteous.
46For if- you -would love-affectionately the-ones loving-affectionately you, which recompense do you have? Nothing-at-all! Also the tax-collectors are doing the-same.
47For if- you -would welcome alone ╔the brothers╗ ╥the-ones friendly-loving╥ of you, which do you excessive make? Nothing-at-all! Also ╓the toll-collectors thus╖ ┌{the-ones} national┐ are doing ┌the-same┐.
48Then {if you love-affectionately the-ones hatred of you}, you will-be-actingr ╓even-as╖ ┌inasmuch-as┐ the father of you, the-one ╓within the universes╖ ┌universal┐ is-actingr.
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aAs I study the meanings of the Greek in the this passage and consider that Jesus in the vast majority of the good news taught with analogies or was correcting the religious leaders of their misinterpretation of the Mosaic Law, it became clear that this passage is social commentary about encouragement for the lower levels of society during Jesus time, that is, people lacking influence of power, intellect, wealth, etc. This would be an appropriate contrast with the people and the ruling religious powers of the Pharisees, scribes and Sadducees that Jesus compares and says of sinners, as determined by the ruling powers, entering the dominion of God, but the ruling powers are implied not to be entering.
bThis is a difficult phrase to interpret and there is no agreement among scholars as what is its meaning. Beggars were outcasts leading a miserable and wretched life, probably having lost all hope of doing better. Breath is the basic meaning for the Greek word πνεύμα, pneuma which is more often translated spirit. Jesus says to beggars although they may be outcasts of society, they are not shut out of the dominion of universes for many like you have entered.
cThe Greek does not imply what the people were lamenting whether loss of a loved one or just their conditions in life but Jesus says that there will be someone, either a sense of God or other people, who call beside, entreat, the Greek meaning of παρακαλέω, parakaleō; thus to comfort one in his lament.
dThe Greek is πραός, proas or πραΰς, praus depending on Greek source; translated mild may also mean gentle or meek. It is also used to describe an animal that has been tamed or made gentle. Since the ruling class often ran roughshod over the lower class including taking their property, Jesus says to remain mild-mannered and they will inherit at an unspecified later time the land.
eThe Greek is δικαιοσύνη, diskaiosynē meaning righteousness is a judicial term for obedience to law whether Gods or societys. The word for satisfied is of one having eaten his fill or to have fed animals, thus figuratively the promise is of seeing justice done and upright living. This is a stark contrast to what was happening in society.
fThis is a promise to the ones caring for the less fortunate by having pity, compassion and mercy (Greek meaning of ἐλεέω, eleeō) that they can expect the same from others and God. This was stressed by my father with the admonition that those I helped would not be the ones who would help me in my need.
gThe Greek is καθαρός, katharos meaning spotless refers to all forms of cleanliness whether physically, financially as free of debt, or mixtures not being contaminated with unwanted materials, or morally as free of guilt or error. These morally free are often referred to as pure. It is these that are promised to be with God.
hThe Greek is εἰρήνη, irēnē meaning peace refers to reconciliation of differences between people, not necessarily the cessation of wars, although this should be an outcome of reconciliation. The whole of the good news is about reconciliation of humanity to God; thus, sons of God is an appropriately inferred appellation for those doing mercy and they reflect Gods action.
iThe Greek is διώκω, diōkō meaning pursue also means chase with force to the extent that those promoting justice and righteousness and defying the ruling powers that they could be considered harassed or persecuted. The actions of the religious leaders toward Jesus, as they pursued him to find fault, was persecution. Again there is the promise that those promoting justice and righteousness are not shut out of the dominion of universes for many like you have entered.
jThis passage is in a sense a continuation of the previous describing the make up of the persecution with the encouragement of rejoicing and jubilating rather than becoming dejected and crying woe is me. This is hard to see where the prophets experienced or expressed rejoicing and jubilating in the Hebrew writings of their persecution by the ruling powers for their unfavorable messages.
kThis is a difficult phrase to interpret as the Greek word μωραίνω, mōrainō means to be made foolish although it is usually translated insipid. From the Proverbs the Israelites probably understood that once one becomes a fool, he was not correctable; and thus no longer useful to society and would be treated with disdain, figuratively trampled under humanity. As a scientist insipid only has meaning if the salt has been rendered no longer salt, thus it is not useful as a seasoning and needs to be discarded i.e. trampled under foot.
lThe peck container is a dry measure, as a cube approximately 8x8x8 or a cylinder (basket) approximately 10.6 in diameter x 6.1 high, and holds 8 quarts of grain.
mThe Greek is ῥακά, rhaka (raca) a transliteration of a Aramaic or Hebrew word meaning empty-headed, i.e. devoid of understanding, numskull, fool as it was a put down of bitter contempt in Jesus time.
nThe Greek is μωρός, mōpos meaning dull, stupid, unwise, foolish. The usage here is contrasted with bring wroth and saying the ῥακά, rhaka (raca). It appears to indicate the least anger towards ones brother and thus ones words may lead to the unquenchable fires if one does not have affectionate love for all his fellow human beings.
oThe Greek is κοδράντης, kodrantēs, meaning a quadram = to 1/40 of a denarius, one of the smallest coins of that time, like our saying using our smallest coin, give forth the last cent or penny.
pThe Greek is the preposition ἀντί, anti indicating over, against, opposition, instead of which when used in various contexts other phrases are used, since the context here can be read as a comparison which the phrasing set against or a better to my thinking exchange meaning in return for. This latter also appears to be consistent with the whole of the gospel messages.
rThe Greek is τέλειος, teleios meaning perfect, attaining to a purpose or end, complete, mature, unblemished for sacrifice, commonly in translations perfect which implies more than suggested by the passage. The usage here is comparison of persons acting like their heavenly father with affectionate love for all thus the repeat of the introductory phrase, so ἔσεσθε τέλειοι, esesthe teleioi; and τέλειός ἐστιν, teleios estiv, literally will be {the-ones} perfect; and {the-one} perfect is, are rendered will-be-acting and is-acting, respectively.
Matthew 1 ~ 2 ~ 3 ~ 4 ~ 6 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15
16 ~ 17 ~ 18 ~ 19 ~ 20 ~ 21 ~ 22 ~ 23 ~ 24 ~ 25 ~ 26 ~ 27 ~ 28
updated: January 2011
original: March 2009
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org