Matius 23:1-36
Konteks23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 1 experts in the law 2 and the Pharisees 3 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 4 23:4 They 5 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 6 do all their deeds to be seen by people, for they make their phylacteries 7 wide and their tassels 8 long. 23:6 They 9 love the place of honor at banquets and the best seats in the synagogues 10 23:7 and elaborate greetings 11 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 12 23:11 The 13 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 14 and you Pharisees, hypocrites! 15 You keep locking people out of the kingdom of heaven! 16 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 1723:15 “Woe to you, experts in the law 18 and you Pharisees, hypocrites! You cross land and sea to make one convert, 19 and when you get one, 20 you make him twice as much a child of hell 21 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 22 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. 23 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 24 and you Pharisees, hypocrites! You give a tenth 25 of mint, dill, and cumin, 26 yet you neglect what is more important in the law – justice, mercy, and faithfulness! You 27 should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! 28
23:25 “Woe to you, experts in the law 29 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, 30 so that the outside may become clean too!
23:27 “Woe to you, experts in the law 31 and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 32 23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.
23:29 “Woe to you, experts in the law 33 and you Pharisees, hypocrites! You 34 build tombs for the prophets and decorate the graves 35 of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, 36 we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? 37
23:34 “For this reason I 38 am sending you prophets and wise men and experts in the law, 39 some of whom you will kill and crucify, 40 and some you will flog 41 in your synagogues 42 and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, 43 whom you murdered between the temple and the altar. 23:36 I tell you the truth, 44 this generation will be held responsible for all these things! 45
Lukas 11:37-54
Konteks11:37 As he spoke, 46 a Pharisee 47 invited Jesus 48 to have a meal with him, so he went in and took his place at the table. 49 11:38 The 50 Pharisee was astonished when he saw that Jesus 51 did not first wash his hands 52 before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean 53 the outside of the cup and the plate, but inside you are full of greed and wickedness. 54 11:40 You fools! 55 Didn’t the one who made the outside make the inside as well? 56 11:41 But give from your heart to those in need, 57 and 58 then everything will be clean for you. 59
11:42 “But woe to you Pharisees! 60 You give a tenth 61 of your mint, 62 rue, 63 and every herb, yet you neglect justice 64 and love for God! But you should have done these things without neglecting the others. 65 11:43 Woe to you Pharisees! You love the best seats 66 in the synagogues 67 and elaborate greetings 68 in the marketplaces! 11:44 Woe to you! 69 You are like unmarked graves, and people 70 walk over them without realizing it!” 71
11:45 One of the experts in religious law 72 answered him, “Teacher, when you say these things you insult 73 us too.” 11:46 But Jesus 74 replied, 75 “Woe to you experts in religious law as well! 76 You load people 77 down with burdens difficult to bear, yet you yourselves refuse to touch 78 the burdens with even one of your fingers! 11:47 Woe to you! You build 79 the tombs of the prophets whom your ancestors 80 killed. 11:48 So you testify that you approve of 81 the deeds of your ancestors, 82 because they killed the prophets 83 and you build their 84 tombs! 85 11:49 For this reason also the wisdom 86 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable 87 for the blood of all the prophets that has been shed since the beginning 88 of the world, 89 11:51 from the blood of Abel 90 to the blood of Zechariah, 91 who was killed 92 between the altar and the sanctuary. 93 Yes, I tell you, it will be charged against 94 this generation. 11:52 Woe to you experts in religious law! You have taken away 95 the key to knowledge! You did not go in yourselves, and you hindered 96 those who were going in.”
11:53 When he went out from there, the experts in the law 97 and the Pharisees began to oppose him bitterly, 98 and to ask him hostile questions 99 about many things, 11:54 plotting against 100 him, to catch 101 him in something he might say.
Lukas 20:45-47
Konteks20:45 As 102 all the people were listening, Jesus 103 said to his disciples, 20:46 “Beware 104 of the experts in the law. 105 They 106 like walking around in long robes, and they love elaborate greetings 107 in the marketplaces and the best seats 108 in the synagogues 109 and the places of honor at banquets. 20:47 They 110 devour 111 widows’ property, 112 and as a show make long prayers. They will receive a more severe punishment.”
[23:2] 1 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 2 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 3 sn See the note on Pharisees in 3:7.
[23:3] 4 tn Grk “for they say and do not do.”
[23:4] 5 tn Here δέ (de) has not been translated.
[23:5] 6 tn Here δέ (de) has not been translated.
[23:5] 7 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 8 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:5] sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
[23:6] 9 tn Here δέ (de) has not been translated.
[23:6] 10 sn See the note on synagogues in 4:23.
[23:7] 11 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:10] sn See the note on Christ in 1:16.
[23:11] 13 tn Here δέ (de) has not been translated.
[23:13] 14 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 15 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 16 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 17 tc The most important
[23:15] 18 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 19 tn Or “one proselyte.”
[23:15] 20 tn Grk “when he becomes [one].”
[23:15] 21 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 22 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 23 tn Grk “Whoever swears by the altar, it is nothing.”
[23:23] 24 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:23] 25 tn Or “you tithe mint.”
[23:23] 26 sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.
[23:23] 27 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 Ë1,13 579 700 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] 28 tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”
[23:25] 29 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:26] 30 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 Ë13 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* Ë13 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.
[23:27] 31 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:27] 32 sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.
[23:29] 33 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:29] 34 tn Grk “Because you.” Here ὅτι (Joti) has not been translated.
[23:29] 35 tn Or perhaps “the monuments” (see L&N 7.75-76).
[23:30] 36 tn Grk “fathers” (so also in v. 32).
[23:33] 37 tn Grk “the judgment of Gehenna.”
[23:33] sn See the note on the word hell in 5:22.
[23:34] 38 tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[23:34] 39 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:34] 40 sn See the note on crucified in 20:19.
[23:34] 41 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[23:34] 42 sn See the note on synagogues in 4:23.
[23:35] 43 sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).
[23:36] 44 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:36] 45 tn Grk “all these things will come on this generation.”
[11:37] 46 tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.
[11:37] 47 sn See the note on Pharisees in 5:17.
[11:37] 48 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[11:37] 49 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[11:38] 50 tn Here δέ (de) has not been translated.
[11:38] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:38] 52 tn The words “his hands” are not in the Greek text, but have been supplied for clarity.
[11:38] sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).
[11:39] 53 sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.
[11:40] 55 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
[11:40] 56 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
[11:41] 57 tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.
[11:41] sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).
[11:41] 58 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[11:41] 59 sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.
[11:42] 60 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).
[11:42] 61 tn Or “you tithe mint.”
[11:42] 62 sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).
[11:42] 63 tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:42] sn Rue was an evergreen herb used for seasoning.
[11:42] 64 sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).
[11:42] 65 tn Grk “those”; but this has been translated as “the others” to clarify which are meant.
[11:43] 66 tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.
[11:43] 67 sn See the note on synagogues in 4:15.
[11:43] 68 tn Grk “and the greetings.”
[11:43] sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.
[11:44] 69 tc Most
[11:44] 70 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:44] 71 sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.
[11:45] 72 sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.
[11:45] 73 tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.
[11:46] 74 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 76 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
[11:46] 77 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[11:46] 78 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
[11:47] 79 sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).
[11:47] 80 tn Or “forefathers”; Grk “fathers.”
[11:48] 81 tn Grk “you are witnesses and approve of.”
[11:48] 82 tn Or “forefathers”; Grk “fathers.”
[11:48] 83 tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.
[11:48] 84 tn “Their,” i.e., the prophets.
[11:48] 85 tc The majority of
[11:49] 86 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
[11:50] 87 tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.
[11:50] 88 tn Or “foundation.” However, this does not suggest a time to the modern reader.
[11:50] 89 tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.
[11:51] 90 sn Gen 4:10 indicates that Abel’s blood cried out for justice.
[11:51] 91 sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.
[11:51] 92 tn Or “who perished.”
[11:51] 93 tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.
[11:51] 94 tn Or “required from.”
[11:52] 95 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
[11:52] 96 tn Or “you tried to prevent.”
[11:53] 97 tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.
[11:53] 99 tn For this term see L&N 33.183.
[11:54] 100 tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.
[11:54] 101 tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.
[20:45] 102 tn Here δέ (de) has not been translated.
[20:45] 103 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 104 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 105 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 106 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 107 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 108 sn See Luke 14:1-14.
[20:46] 109 sn See the note on synagogues in 4:15.
[20:47] 110 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 111 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 112 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
