Matthew 15:1-9

Breaking Human Traditions

15:1 Then Pharisees ¹  and experts in the law ²  came from Jerusalem ³  to Jesus and said, ⁴  15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ⁵  hands when they eat.” ⁶  15:3 He answered them, ⁷  “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, ⁸  ‘Honor your father and mother’ ⁹  and ‘Whoever insults his father or mother must be put to death.’ ¹⁰  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ¹¹  15:6 he does not need to honor his father.’ ¹²  You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

15:8 ‘This people honors me with their lips,

but their heart ¹³  is far from me,

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ¹⁴ 

Matthew 23:2-6

23:2 “The ¹⁵  experts in the law ¹⁶  and the Pharisees ¹⁷  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. ¹⁸  23:4 They ¹⁹  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 ²⁰  do all their deeds to be seen by people, for they make their phylacteries ²¹  wide and their tassels ²²  long. 23:6 They ²³  love the place of honor at banquets and the best seats in the synagogues ²⁴ 

Matthew 23:15-24

23:15 “Woe to you, experts in the law ²⁵  and you Pharisees, hypocrites! You cross land and sea to make one convert, ²⁶  and when you get one, ²⁷  you make him twice as much a child of hell ²⁸  as yourselves!

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ²⁹  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. ³⁰  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 ³¹  and you Pharisees, hypocrites! You give a tenth ³²  of mint, dill, and cumin, ³³  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ³⁴  should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! ³⁵ 

Mark 7:5-13

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ³⁶  with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ³⁷  is far from me.

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ³⁸ 

7:8 Having no regard ³⁹  for the command of God, you hold fast to human tradition.” ⁴⁰  7:9 He also said to them, “You neatly reject the commandment of God in order to set up ⁴¹  your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ ⁴²  and, ‘Whoever insults his father or mother must be put to death.’ ⁴³  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁴⁴  (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify ⁴⁵  the word of God by your tradition that you have handed down. And you do many things like this.”

Luke 20:8

20:8 Then ⁴⁶  Jesus said to them, “Neither will I tell you ⁴⁷  by whose authority ⁴⁸  I do these things.”

Luke 20:46-47

20:46 “Beware ⁴⁹  of the experts in the law. ⁵⁰  They ⁵¹  like walking around in long robes, and they love elaborate greetings ⁵²  in the marketplaces and the best seats ⁵³  in the synagogues ⁵⁴  and the places of honor at banquets. 20:47 They ⁵⁵  devour ⁵⁶  widows’ property, ⁵⁷  and as a show make long prayers. They will receive a more severe punishment.”

[15:1]  ¹ sn See the note on Pharisees in 3:7.

[15:1]  ² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[15:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ⁴ tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.

[15:2]  ⁵ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ⁶ tn Grk “when they eat bread.”

[15:3]  ⁷ tn Grk “But answering, he said to them.”

[15:4]  ⁸ tc Most mss (א*^,2 C L W 0106 33 Ï) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, Jo gar qeo" eneteilato legwn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א¹ B D Θ 073 Ë^1,13 579 700 892 pc lat co, as well as other versions and fathers).

[15:4]  ⁹ sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ¹⁰ sn A quotation from Exod 21:17; Lev 20:9.

[15:5]  ¹¹ tn Grk “is a gift,” that is, something dedicated to God.

[15:6]  ¹² tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:8]  ¹³ tn The term “heart” is a collective singular in the Greek text.

[15:9]  ¹⁴ sn A quotation from Isa 29:13.

[23:2]  ¹⁵ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[23:2]  ¹⁶ tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:2]  ¹⁷ sn See the note on Pharisees in 3:7.

[23:3]  ¹⁸ tn Grk “for they say and do not do.”

[23:4]  ¹⁹ tn Here δέ (de) has not been translated.

[23:5]  ²⁰ tn Here δέ (de) has not been translated.

[23:5]  ²¹ 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]  ²² 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).”

[23:6]  ²³ tn Here δέ (de) has not been translated.

[23:6]  ²⁴ sn See the note on synagogues in 4:23.

[23:15]  ²⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ²⁶ tn Or “one proselyte.”

[23:15]  ²⁷ tn Grk “when he becomes [one].”

[23:15]  ²⁸ 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.”

[23:16]  ²⁹ tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  ³⁰ tn Grk “Whoever swears by the altar, it is nothing.”

[23:23]  ³¹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ³² tn Or “you tithe mint.”

[23:23]  ³³ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ³⁴ 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]  ³⁵ tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

[7:5]  ³⁶ tn Grk “eat bread.”

[7:6]  ³⁷ tn The term “heart” is a collective singular in the Greek text.

[7:7]  ³⁸ sn A quotation from Isa 29:13.

[7:8]  ³⁹ tn Grk “Having left the command.”

[7:8]  ⁴⁰ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[7:9]  ⁴¹ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[7:10]  ⁴² sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ⁴³ sn A quotation from Exod 21:17; Lev 20:9.

[7:11]  ⁴⁴ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:13]  ⁴⁵ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[20:8]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ⁴⁷ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ⁴⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[20:46]  ⁴⁹ 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]  ⁵⁰ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁵¹ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁵² 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]  ⁵³ sn See Luke 14:1-14.

[20:46]  ⁵⁴ sn See the note on synagogues in 4:15.

[20:47]  ⁵⁵ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁵⁶ 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]  ⁵⁷ 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).