Matius 6:23

6:23 But if your eye is diseased, ¹  your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matius 15:14

15:14 Leave them! They are blind guides. ²  If someone who is blind leads another who is blind, ³  both will fall into a pit.”

Matius 23:16-26

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ⁴  But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. ⁵  But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

23:23 “Woe to you, experts in the law ⁶  and you Pharisees, hypocrites! You give a tenth ⁷  of mint, dill, and cumin, ⁸  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ⁹  should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! ¹⁰ 

23:25 “Woe to you, experts in the law ¹¹  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, ¹²  so that the outside may become clean too!

[6:23]  ¹ 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.

[15:14]  ² tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א¹ C L W Z Θ Ë^1,13 33 Ï lat). The shorter reading is read by א*^,2 B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tufloi, “blind”) right before the word τυφλῶν (tuflwn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is original: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA²⁷ places τυφλῶν in brackets, indicating doubts as to its authenticity.

[15:14]  ³ tn Grk “If blind leads blind.”

[23:16]  ⁴ tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  ⁵ tn Grk “Whoever swears by the altar, it is nothing.”

[23:23]  ⁶ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ⁷ tn Or “you tithe mint.”

[23:23]  ⁸ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ⁹ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[23:24]  ¹⁰ tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

[23:25]  ¹¹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:26]  ¹² tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.