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 become tastelessk within what will it be salted? It has strength into nothing yet except ╓to have been cast out and╖ ┌having been cast out┐ 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 not being able 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 all the ones 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.
19If then who would ╓be loosed╖ ┌loose┐ of 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 who would do {these injunctions}, and this he 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 greater 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 who would murder, he will be guilty to the judgment.
22Moreover I say to you, That all the one being wroth to the brother of him ╓without purpose╖, he will be guilty to the judgment; moreover who would say to the brother of him, Numskull!m, he will be guilty to the council; moreover who would say, Stupid!n, he will be guilty into the valley of Hinnom of the fire.
23Then if you would bring forward the offering of you upon the altar, and there you may remember that the brother of you has anything 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 you forward 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 you over to the judge; and the judge ╓might hand you over╖ 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 pennyo.
27You heard that it was said ┬to the ones ancient┬, You will not commit adultery. 28Moreover I say to you, That all the one looking at a woman towards the one to have yearned her, he has already committed her adultery 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 you it forth 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╖ who would release the woman of him, give you freely her a document of divorce. 32Moreover, I say to you, That ╓who would release╖ ┌all the one releasing┐ the woman of him except for a word of fornication makes her ╓to commit adultery╖ ┌to have been committed adultery┐; who, if he would marry {the one}, having had been released, is committed 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 not being able to have made one hair white or black.
37Moreover, let the word of you be, Certainly! Certainly! No! No! Moreover the excessive one of these is from the base one.
38You heard that it was said, An eye in return for an eye, a tooth in return for 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 you into service one Roman mile [a distance of 1620 yards or 0.92 U.S. miles], depart you with him two;
42to the one requesting you for himself, give you freely, and to the one desiring to have borrowed from you, you might not be turn away.
43You heard that it was said, You will love affectionately the neighboring one of you, and you will abhor the one hatred of you.
44Moreover, I say to you, Love you affectionately 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 you abusively 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 on base and {the ones} good; also it rains on {the ones} righteous and {the ones} unrighteous.
46For if you would love affectionately the ones loving you affectionately, what recompense do you have? Nothing at all! Also the tax-collectors are doing the same.
47For if you would welcome alone the ╔brothers╗ ╥ones friendly loving╥ of you, what do you excessive make? Nothing at all! Also ╓the toll collectors thus╖ ┌{the ones} nationals┐ are doing ┌the same┐.
48Then {if you love affectionately the ones hatred of you}, you will be actingp ╓even as╖ ┌as┐ the father of you, the one ╓within the universes╖ ┌universal┐ is actingp.
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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 a 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, hence the usage of our smallest coin, the cent or penny.
pThe 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.
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: June 2009
original: March 2009
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org