Matius 5:11
Konteks5:11 “Blessed are you when people 1 insult you and persecute you and say all kinds of evil things about you falsely 2 on account of me.
Matius 5:37
Konteks5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 3
Matius 5:39
Konteks5:39 But I say to you, do not resist the evildoer. 4 But whoever strikes you on the 5 right cheek, turn the other to him as well.
Matius 5:45
Konteks5:45 so that you may be like 6 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
Matius 6:13
Konteks6:13 And do not lead us into temptation, 7 but deliver us from the evil one. 8
Matius 6:23
Konteks6:23 But if your eye is diseased, 9 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
Matius 7:17-18
Konteks7:17 In the same way, every good tree bears good fruit, but the bad 10 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit.
[5:11] 1 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 2 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:37] 3 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:39] 4 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 5 tc ‡ Many
[5:45] 6 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[6:13] 7 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 8 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:23] 9 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[7:17] 10 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).