▼ Here δέ (de) has not been translated.

▼ Or “up a mountain” (εἰς τὸ ὄρος, eis to oros).

▼ The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

▼ Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

▼ The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

▼ The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

▼ The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

▼ The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

▼ Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6–7; 58:6–7, 9–10; Ezek 18:7, 16) or by itself (Ps 37:16–19; 107:9).

▼ Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

▼ Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [oneidisōsin]) has no specific referent, but refers to people in general.

▼ Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s 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.

▼ Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

▼ The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be that both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

▼ Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.

▼ Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

▼ Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

▼ Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

▼ Grk “Truly (ἀμήν, amēn), I say to you.”

▼ Grk “Not one iota or one serif.”

▼ The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).

▼ Grk “teaches men” ( in a generic sense, people).

▼ Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.

▼ See the note on Pharisees in 3:7.

▼ Grk “to the ancient ones.”

▼ A quotation from Exod 20:13; Deut 5:17.

▼ The majority of mss read the word εἰκῇ (eikē, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 f^{1, 13} 33 Maj. it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ƥ⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty“], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

▼ Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

▼ Grk “subjected,” “guilty,” “liable.”

▼ Grk “the Sanhedrin.”

▼ The meaning of the term μωρός (mōros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

▼ Grk “subjected,” “guilty,” “liable.”

▼ Grk “the Gehenna of fire.”

▼ The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5–6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

▼ Grk “Make friends.”

▼ The words “to court” are not in the Greek text but are implied.

▼ Grk “the accuser.”

▼ Grk “Truly (ἀμήν, amēn), I say to you.”

▼ Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.

▼ The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.

▼ A quotation from Exod 20:14; Deut 5:17.

▼ On this word here and in the following verse, see the note on the word hell in 5:22.

▼ A quotation from Deut 24:1.

▼ Grk “the ancient ones.”

▼ A quotation from Lev 19:12.

▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.

▼ The term πονηροῦ (ponērou) 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 ponērou). Cf. also “the evildoer” in v. 39, which is the same construction.

▼ A quotation from Exod 21:24; Lev 24:20.

▼ The articular πονηρός (ponēros, “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).

▼ ‡ Many mss (B D K L Δ Θ f¹³ 565 579 700 1424 pm) have σου (sou) here (“your right cheek”), but many others lack the pronoun (א W f¹ 33 892 1241 pm). The pronoun was probably added by way of clarification. NA²⁷ has σου in brackets, indicating doubt as to its authenticity.

▼ Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

▼ If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

▼ Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1–4; Deut 15:7–11).

▼ Grk “do not turn away from.”

▼ A quotation from Lev 19:18.

▼ Most mss ([D] L [W] Θ f¹³ 33 Maj. lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27–28. The shorter text is found in א B f¹ pc sa, as well as several fathers and versional witnesses.

▼ 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.

▼ The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

▼ This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

▼ ‡ Several mss (א L Z Θ f¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 f¹³ Maj. lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

▼ Grk “before people in order to be seen by them.”

▼ Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7–11).

▼ See the note on synagogues in 4:23.

▼ Grk “Truly (ἀμήν, amēn), I say to you.”

▼ L W Θ 0250 Maj. it read ἐν τῷ φανερῷ (en tō fanerō, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1–4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z f^{1, 13} 33 al).

▼ See the note on synagogues in 4:23.

▼ The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

▼ See the [V] note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

▼ Here δέ (de) has not been translated.

▼ Grk “So do not.” Here οὖν (oun) has not been translated.

▼ Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

▼ God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

▼ Grk “hallowed be your name.”

▼ Your kingdom come represents the hope for the full manifestation of God’s promised rule.

▼ Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousios) does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

▼ Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

▼ Or “into a time of testing.”

▼ 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.

▼ Most mss (L W Θ 0233 f¹³ 33 Maj. sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 f¹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11–13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13–14). Both external and internal evidence argue for the shorter reading.

▼ The term πονηροῦ (ponērou) 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 ponērou). Cf. also “the evildoer” in 5:39, which is the same construction.

▼ Here ἄνθρωπος (anthrōpos) is used in a generic sense: “people, others.”

▼ Here δέ (de) has not been translated.

▼ Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

▼ Grk “Truly (ἀμήν, amēn), I say to you.”

▼ Here δέ (de) has not been translated.

▼ The term σής (sēs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

▼ The pronouns in this verse are singular while the pronouns in vv. 19–20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.

▼ Seeking heavenly treasure means serving others and honoring God by doing so.

▼ Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

▼ Or “if your eye is sick” (L&N 23.149).

▼ 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.

▼ The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

▼ Or “and treat [the other] with contempt.”

▼ Grk “God and mammon.”

▼ The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6–10, 17–19. God must be first, not money or possessions.

▼ Or “do not be anxious,” and so throughout the rest of this paragraph.

▼ Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

▼ Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

▼ Grk “of more value.”

▼ Or “a cubit to his height.” A cubit (πῆχυς, pēchus) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (hēlikia) is ambiguous in the same way as πῆχυς (pēcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

▼ Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

▼ Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaō) here, the line in English reads better in terms of cadence with a single syllable.

▼ Grk “grass of the field.”

▼ Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

▼ The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

▼ The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

▼ Or “unbelievers”; Grk “Gentiles.”

▼ ‡ Most mss (L W Θ 0233 f^{1, 13} 33 Maj. lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (tēn basileian tou qeou kai tēn dikaiosunēn autou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία - especially θεοῦ or οὐρανῶν (ouranōn) - but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

▼ God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

▼ Grk “Sufficient for the day is its evil.”

▼ The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

▼ Grk “by [the measure] with which you measure it will be measured to you.”

▼ Here δέ (de) has not been translated.

▼ The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.

▼ Or “do not notice.”

▼ The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

▼ Grk “how will you say?”

▼ Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).

▼ The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

▼ Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.

▼ The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.

▼ Grk “Or is there.”

▼ The two questions of vv. 9–10 expect the answer, “No parent would do this!”

▼ The participle ὄντες (ontes) has been translated concessively.

▼ The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.

▼ Grk “Therefore in.” Here οὖν (oun) has not been translated.

▼ This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.

▼ Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

▼ Grk “is.”

▼ Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.

▼ Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

▼ The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

▼ Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).

▼ The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

▼ Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

▼ Grk “workers of lawlessness.”

▼ Grk “Therefore everyone.” Here οὖν (oun) has not been translated.

▼ Grk “will be like.” The same phrase occurs in v. 26.

▼ Here and in v. 26 the Greek text reads ἀνήρ (anēr), while the parallel account in Luke 6:47–49 uses ἄνθρωπος (anthrōpos) in vv. 48 and 49.

▼ Grk “the rivers.”

▼ Grk “and great was its fall.”

▼ Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

▼ Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

▼ Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.