Matthew 15:4-9

15:4 For God said, ¹  ‘Honor your father and mother’ ²  and ‘Whoever insults his father or mother must be put to death.’ ³  15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” ⁴  15:6 he does not need to honor his father.’ ⁵  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 ⁶  is far from me,

15:9 and they worship me in vain,

teaching as doctrines the commandments of men.’” ⁷ 

Matthew 23:13-28

23:13 “But woe to you, experts in the law ⁸  and you Pharisees, hypocrites! ⁹  You keep locking people out of the kingdom of heaven! ¹⁰  For you neither enter nor permit those trying to enter to go in.

23:14 [[EMPTY]] ¹¹ 

23:15 “Woe to you, experts in the law ¹²  and you Pharisees, hypocrites! You cross land and sea to make one convert, ¹³  and when you get one, ¹⁴  you make him twice as much a child of hell ¹⁵  as yourselves!

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ¹⁶  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. ¹⁷  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 ¹⁸  and you Pharisees, hypocrites! You give a tenth ¹⁹  of mint, dill, and cumin, ²⁰  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ²¹  should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! ²² 

23:25 “Woe to you, experts in the law ²³  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, ²⁴  so that the outside may become clean too!

23:27 “Woe to you, experts in the law ²⁵  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. ²⁶  23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Acts 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ²⁷ 

[15:4]  ¹ 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]  ² sn A quotation from Exod 20:12; Deut 5:16.

[15:4]  ³ sn A quotation from Exod 21:17; Lev 20:9.

[15:5]  ⁴ tn Grk “is a gift,” that is, something dedicated to God.

[15:6]  ⁵ 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]  ⁶ tn The term “heart” is a collective singular in the Greek text.

[15:9]  ⁷ sn A quotation from Isa 29:13.

[23:13]  ⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ⁹ 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]  ¹⁰ tn Grk “because you are closing the kingdom of heaven before people.”

[23:14]  ¹¹ tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[23:15]  ¹² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ¹³ tn Or “one proselyte.”

[23:15]  ¹⁴ tn Grk “when he becomes [one].”

[23:15]  ¹⁵ 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]  ¹⁶ tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  ¹⁷ tn Grk “Whoever swears by the altar, it is nothing.”

[23:23]  ¹⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ¹⁹ tn Or “you tithe mint.”

[23:23]  ²⁰ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ²¹ 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]  ²² tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

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

[23:26]  ²⁴ 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.

[23:27]  ²⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ²⁶ 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.

[23:8]  ²⁷ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).