Apologetics Bible
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Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
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Connected primary witness
- Connected ID:
Matthew_23
- Primary Witness Text: Then spake Jesus to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea an...
Connected dataset overlay
- Connected ID:
Matthew_23
- Chapter Blob Preview: Then spake Jesus to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of ...
Chapter frameStart here before opening notes.
Chapter frame
Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
Matthew is the most OT-citation-dense Gospel (~65 explicit citations plus hundreds of allusions), consistently showing fulfillment of OT Scripture. Its opening genealogy (1:1-17) traces the Davidic-Abrahamic covenant line, establishing Jesus' legal right to the Messianic throne. Matthew's Sermon on the Mount (chs. 5-7) remains the most complete statement of Kingdom ethics in ancient literature.
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Matthew 23:1
Greek
Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦTote o Iesoys elalesen tois ochlois kai tois mathetais aytoy
KJV: Then spake Jesus to the multitude, and to his disciples,
AKJV: Then spoke Jesus to the multitude, and to his disciples,
ASV: Then spake Jesus to the multitudes and to his disciples,
YLT: Then Jesus spake to the multitudes, and to his disciples,
Exposition: Matthew 23:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then spake Jesus to the multitude, and to his disciples,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:2
Greek
λέγων· Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι.legon· Epi tes Moyseos kathedras ekathisan oi grammateis kai oi Pharisaioi.
KJV: Saying, The scribes and the Pharisees sit in Moses’ seat:
AKJV: Saying, The scribes and the Pharisees sit in Moses’ seat:
ASV: saying, The scribes and the Pharisees sit on Moses’ seat:
YLT: saying, `On the seat of Moses sat down the scribes and the Pharisees;
Commentary WitnessMatthew 23:2Quoted commentary witness
Commentary Witness
Matthew 23:2
Verse 2 The scribes and the Pharisees sit in Moses' seat - Εκαθισαν. - They sat there formerly by Divine appointment: they sit there now by Divine permission. What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and prophets, (Mat 5:1; Luk 4:20-22), and to stand up when they read them. By the seat of Moses, we are to understand authority to teach the law. Moses was the great teacher of the Jewish people; and the scribes, etc., are here represented as his successors.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 5:1
Named authorities or texts detected in the witness
- Moses
- Scriptures
Exposition: Matthew 23:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Saying, The scribes and the Pharisees sit in Moses’ seat:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:3
Greek
πάντα οὖν ὅσα ⸀ἐὰν εἴπωσιν ὑμῖν ⸂ποιήσατε καὶ τηρεῖτε⸃, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν.panta oyn osa ean eiposin ymin poiesate kai tereite, kata de ta erga ayton me poieite, legoysin gar kai oy poioysin.
KJV: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
AKJV: All therefore whatever they bid you observe, that observe and do; but do not you after their works: for they say, and do not.
ASV: all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not.
YLT: all, then, as much as they may say to you to observe, observe and do, but according to their works do not, for they say, and do not;
Commentary WitnessMatthew 23:3Quoted commentary witness
Commentary Witness
Matthew 23:3
Verse 3 All therefore whatsoever - That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord's meaning: he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See Mat 15:6, etc. Besides, as our Lord speaks here in the past tense - whatsoever they Have commanded, ὁσα ειπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 15:6
Named authorities or texts detected in the witness
- Besides
Exposition: Matthew 23:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:4
Greek
δεσμεύουσιν ⸀δὲ φορτία ⸀βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, ⸂αὐτοὶ δὲ τῷ⸃ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά.desmeyoysin de phortia barea kai epititheasin epi toys omoys ton anthropon, aytoi de to daktylo ayton oy theloysin kinesai ayta.
KJV: For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
AKJV: For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
ASV: Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger.
YLT: for they bind together burdens heavy and grievous to be borne, and lay upon the shoulders of men, but with their finger they will not move them.
Commentary WitnessMatthew 23:4Quoted commentary witness
Commentary Witness
Matthew 23:4
Verse 4 They bind heavy burdens - They are now so corrupt that they have added to the ceremonies of the law others of their own invention, which are not only burdensome and oppressive, but have neither reason, expediency, nor revelation, to countenance them. In a word, like all their successors in spirit to the present day, they were severe to others, but very indulgent to themselves.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:4
Source lane
Apologetics Bible source bundle
Exposition: Matthew 23:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:5
Greek
πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι ⸀γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ ⸀κράσπεδα,panta de ta erga ayton poioysin pros to theathenai tois anthropois· platynoysi gar ta phylakteria ayton kai megalynoysi ta kraspeda,
KJV: But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
AKJV: But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
ASV: But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments,
YLT: `And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments,
Commentary WitnessMatthew 23:5Quoted commentary witness
Commentary Witness
Matthew 23:5
Verse 5 All their works they do for to be seen of men - In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian. 1. They live not according to the truths they preach. They say, and do not, Mat 23:3. 2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, etc., Mat 23:4. 3. They affect to appear righteous, and are strict observers of certain rites, etc., while destitute of the power of godliness. They make broad their phylacteries, etc., Mat 23:5. 4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, Mat 23:6. 5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies), and to be called of men rabbi - eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber - he has climbed over the wall of the sheepfold, or broken it down in order to get in. Phylacteries - φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes. 1. To put them in mind of those precepts which they should constantly observe. 2. To procure them reverence and respect in the sight of the heathen. And 3. To act as amulets or charms to drive away evil spirits. The first use of these phylacteries is evident from their name. The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, (תפילין, tephilin), are the strength of Israel? - Ans. From what is written, Deu 28:10. All the, people of the earth shall see that thou art called by the name [of יהוה Jehovah] - and they shall be afraid of thee. The third use of them appears from the Targum, on Sol 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that Daemons may not be permitted to Injure me." An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 13; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter, inclusive in the third, from the fourth to the ninth verse, inclusive, of Deut. 6., beginning with, Hear, O Israel, etc.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11. These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a Sign upon thy Hand - and for Frontlets between thy Eyes - write them upon the Posts of thy House, and upon thy Gates; all which commands the Jews took in the most literal sense. Even the phylactery became an important appendage to a Pharisee's character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded (Num 15:38, Num 15:39) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavored to supply its place by phylacteries and fringes without. See the note on Exo 13:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 23:3
- Mat 23:4
- Mat 23:5
- Mat 23:6
- Num 15:38
- Num 15:39
Named authorities or texts detected in the witness
- Targum
- Moses
- Christian
- Christ
- Gemara
- Beracoth
- Kypke
- Ans
- German Jews
- Exod
- Deut
- Hear
- Israel
- House
- Gates
Exposition: Matthew 23:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:6
Greek
φιλοῦσι ⸀δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖςphiloysi de ten protoklisian en tois deipnois kai tas protokathedrias en tais synagogais
KJV: And love the uppermost rooms at feasts, and the chief seats in the synagogues,
AKJV: And love the uppermost rooms at feasts, and the chief seats in the synagogues,
ASV: and love the chief place at feasts, and the chief seats in the synagogues,
YLT: they love also the chief couches in the supper, and the chief seats in the synagogues,
Commentary Witness (Generated)Matthew 23:6Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:6
Matthew 23:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And love the uppermost rooms at feasts, and the chief seats in the synagogues,'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:6
Exposition: Matthew 23:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And love the uppermost rooms at feasts, and the chief seats in the synagogues,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:7
Greek
καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων· ⸀Ῥαββί.kai toys aspasmoys en tais agorais kai kaleisthai ypo ton anthropon· Rabbi.
KJV: And greetings in the markets, and to be called of men, Rabbi, Rabbi.
AKJV: And greetings in the markets, and to be called of men, Rabbi, Rabbi.
ASV: and the salutations in the marketplaces, and to be called of men, Rabbi.
YLT: and the salutations in the market-places, and to be called by men, Rabbi, Rabbi.
Commentary WitnessMatthew 23:7Quoted commentary witness
Commentary Witness
Matthew 23:7
Verse 7 To be called of men, Rabbi, Rabbi - רבי רבי, i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness. There are three words used among the Jews as titles of dignity, which they apply to their doctors - Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh. They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Rabbi
- Rabh
- Rabban
Exposition: Matthew 23:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And greetings in the markets, and to be called of men, Rabbi, Rabbi.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:8
Greek
ὑμεῖς δὲ μὴ κληθῆτε· Ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ ⸀διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε·ymeis de me klethete· Rabbi, eis gar estin ymon o didaskalos, pantes de ymeis adelphoi este·
KJV: But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
AKJV: But be not you called Rabbi: for one is your Master, even Christ; and all you are brothers.
ASV: But be not ye called Rabbi: for one is your teacher, and all ye are brethren.
YLT: `And ye--ye may not be called Rabbi, for one is your director--the Christ, and all ye are brethren;
Commentary WitnessMatthew 23:8Quoted commentary witness
Commentary Witness
Matthew 23:8
Verse 8 But be not ye called Rabbi - As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters. None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord; and, as disputes on several subjects had run high between these two schools, the people were of course divided; some acknowledging Hillel as rabbi, - infallible teacher, and others giving this title to Shammai. The Pharisees, who always sought the honor that comes from men, assumed the title, and got their followers to address them by it. See on Mat 19:3 (note). One is your Master - Instead of καθηγητης, guide or leader, (the common reading here, and which occurs in Mat 23:10), the famous Vatican MS., upwards of fifty others, and most of the ancient versions, read διδασκαλος, master. The most eminent critics approve of this reading and, independently of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other, - Be not ye called Masters, for one is your Master. Even Christ - Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., versions, and fathers. Mill and Bengel approve of the omission. It might have been brought into this verse from Mat 23:10. Our Lord probably alludes to Isa 54:13, All thy children shall be taught of the Lord. Ye are brethren - No one among you is higher than another, or can possibly have from me any jurisdiction over the rest. Ye are, in this respect, perfectly equal.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 19:3
- Mat 23:10
- Isa 54:13
Named authorities or texts detected in the witness
- Shammai
- Lord
- The Pharisees
- Masters
- Master
Exposition: Matthew 23:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:9
Greek
καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ⸂ὑμῶν ὁ πατὴρ⸃ ὁ ⸀οὐράνιος·kai patera me kalesete ymon epi tes ges, eis gar estin ymon o pater o oyranios·
KJV: And call no man your father upon the earth: for one is your Father, which is in heaven.
AKJV: And call no man your father on the earth: for one is your Father, which is in heaven.
ASV: And call no man your father on the earth: for one is your Father, even he who is in heaven.
YLT: and ye may not call any your father on the earth, for one is your Father, who is in the heavens,
Commentary WitnessMatthew 23:9Quoted commentary witness
Commentary Witness
Matthew 23:9
Verse 9 Call no man your Father - Our Lord probably alludes to the Ab, or father of the Sanhedrin, who was the next after the nasi, or president. See on Mat 20:21 (note). By which he gives his disciples to understand that he would have no Second, after himself, established in his Church, of which he alone was the head; and that perfect equality must subsist among them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 20:21
Named authorities or texts detected in the witness
- Ab
- Sanhedrin
- Second
- Church
Exposition: Matthew 23:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And call no man your father upon the earth: for one is your Father, which is in heaven.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:10
Greek
μηδὲ κληθῆτε καθηγηταί, ⸂ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς⸃ ὁ χριστός·mede klethete kathegetai, oti kathegetes ymon estin eis o christos·
KJV: Neither be ye called masters: for one is your Master, even Christ.
AKJV: Neither be you called masters: for one is your Master, even Christ.
ASV: Neither be ye called masters: for one is your master, even the Christ.
YLT: nor may ye be called directors, for one is your director--the Christ.
Commentary WitnessMatthew 23:10Quoted commentary witness
Commentary Witness
Matthew 23:10
Verse 10 Neither be ye called masters - Καθηγηται, leaders. God is in all these respects jealous of his honor. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righteousness. It is he alone, (who is the word, light, and eternal truth), that can illuminate every created mind; and who, as Savior and Redeemer, speaks to every heart by his Spirit. Though the title of Rabbi, mentioned above, was comparatively recent in the time of our Lord, yet it was in great vogue, as were the others - father and master, mentioned in this and the following verse: some had all three titles, for thus in Bab. Maccoth, fol. 24. It is feigned," says Dr. Lightfoot, "that when King Jehosaphat saw a disciple of the wise men, he rose up out of his throne, and embraced him, and said, אבי אבי רבי רבי מרי מרי, Abbi, Abbi! Rabbi, Rabbi! Mori, Mori! - Father, Father! Rabbi, Rabbi! Master, Master!" Here then are the three titles which, in Mat 23:7, Mat 23:8, Mat 23:10, our blessed Lord condemns; and these were titles that the Jewish doctors greatly affected.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 23:7
- Mat 23:8
- Mat 23:10
Named authorities or texts detected in the witness
- Jesus
- Church
- Redeemer
- Rabbi
- Lord
- Bab
- Maccoth
- Dr
- Lightfoot
- Abbi
- Mori
- Father
- Master
Exposition: Matthew 23:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Neither be ye called masters: for one is your Master, even Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:11
Greek
ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.o de meizon ymon estai ymon diakonos.
KJV: But he that is greatest among you shall be your servant.
AKJV: But he that is greatest among you shall be your servant.
ASV: But he that is greatest among you shall be your servant.
YLT: And the greater of you shall be your ministrant,
Commentary Witness (Generated)Matthew 23:11Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:11
Matthew 23:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But he that is greatest among you shall be your servant.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:11
Exposition: Matthew 23:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he that is greatest among you shall be your servant.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:12
Greek
ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ⸀ὑψωθήσεται.ostis de ypsosei eayton tapeinothesetai, kai ostis tapeinosei eayton ypsothesetai.
KJV: And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
AKJV: And whoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. ¶
ASV: And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.
YLT: and whoever shall exalt himself shall be humbled, and whoever shall humble himself shall be exalted.
Commentary WitnessMatthew 23:12Quoted commentary witness
Commentary Witness
Matthew 23:12
Verse 12 Whosoever shall exalt himself, etc. - The way to arrive at the highest degree of dignity, in the sight of God, is by being willing to become the servant of all. Nothing is more hateful in his sight than pride; to bring it into everlasting contempt, God was manifest in the flesh. He who was in the likeness of God took upon him the form of a servant, and was made in the likeness of man, and humbled himself unto death. After this, can God look upon any proud man without abasing him? Spiritual lordship and domination, ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above advices to his followers. Another lesson, which our blessed Lord teaches here, is, that no man is implicitly to receive the sayings, doctrines, and decisions of any man, or number of men, in the things which concern the interests of his immortal soul. Christ, his Spirit, and his word, are the only infallible teachers. Every man who wishes to save his soul must search the Scriptures, by prayer and faith. Reader, take counsel with the pious; hear the discourses of the wise and holy: but let the book of God ultimately fix thy creed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Christ
- Scriptures
- Reader
Exposition: Matthew 23:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:13
Greek
Οὐαὶ ⸀δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε ⸀εἰσελθεῖν.Oyai de ymin, grammateis kai Pharisaioi ypokritai, oti kleiete ten basileian ton oyranon emprosthen ton anthropon· ymeis gar oyk eiserchesthe, oyde toys eiserchomenoys aphiete eiselthein.
KJV: But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
AKJV: But woe to you, scribes and Pharisees, hypocrites! for you shut up the kingdom of heaven against men: for you neither go in yourselves, neither suffer you them that are entering to go in.
ASV: But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye shut up the reign of the heavens before men, for ye do not go in, nor those going in do ye suffer to enter.
Commentary WitnessMatthew 23:13Quoted commentary witness
Commentary Witness
Matthew 23:13
Verse 13 Wo unto you, scribes - I think the fourteenth and thirteenth verses should be transposed. This transposition is authorized by some of the best MSS., versions, and fathers. The fourteenth is wanting in the BDL., and in many others of inferior note, as well as in several of the versions. Griesbach has left it out of the text, in his first edition; I hesitated, and left it in, thus transposed. I am happy to find that a more extensive collation of MSS., etc., afforded proof to that eminent critic that it should be restored to its place. In the second edition, he has transposed the two, just as I had done. The fifteenth reads best after the thirteenth. Verse 14 Ye devour widows' houses - On this subject I am in possession of nothing better than the following note of Dr. Whitby. "This sect," says Josephus, (Ant. l. xvii. chap. 3), "pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. And when Alexandra obtained the government, (Jewish War, b. I. ch. 4), they insinuated themselves into her favor, as being the exactest sect of the Jews, and the most exact interpreters of the law, and, abusing her simplicity, did as they listed, remove and dispose, bind and loose, and even cut off men. They were in vogue for their long prayers, which they continued sometimes three hours; that perhaps they sold them, as do the Roman priests their masses, or pretended others should be more acceptable to God for them; and so might spoil devout widows by the gifts or salaries they expected from them. Now this being only a hypocritical pretense of piety, must be hateful to God, and so deserve a greater condemnation." Long prayer - For proofs of long prayers and vain repetitions among Jews, Mohammedans, and heathens, see the notes on Mat 6:7. Verse 13 Ye shut up the kingdom - As a key by opening a lock gives entrance into a house, etc., so knowledge of the sacred testimonies, manifested in expounding them to the people, may be said to open the way into the kingdom of heaven. But where men who are termed teachers are destitute of this knowledge themselves, they may be said to shut this kingdom; because they occupy the place of those who should teach, and thus prevent the people from acquiring heavenly knowledge. In ancient times the rabbins carried a key, which was the symbol or emblem of knowledge. Hence it is written in Semachoth, chap. 8., "When Rab. Samuel the little died, his key and his tablets were hung on his tomb, because he died childless." See Schoettgen. The kingdom of heaven here means the Gospel of Christ; the Pharisees would not receive it themselves, and hindered the common people as far as they could.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 6:7
Named authorities or texts detected in the witness
- Josephus
- Ray
- Dr
- Whitby
- Ant
- Jewish War
- Jews
- Mohammedans
- Semachoth
- When Rab
- See Schoettgen
- Christ
Exposition: Matthew 23:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:14
KJV: Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
AKJV: Woe to you, scribes and Pharisees, hypocrites! for you devour widows’ houses, and for a pretense make long prayer: therefore you shall receive the greater damnation.
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye eat up the houses of the widows, and for a pretence make long prayers, because of this ye shall receive more abundant judgment.
Commentary WitnessMatthew 23:14Quoted commentary witness
Commentary Witness
Matthew 23:14
Verse 13 Wo unto you, scribes - I think the fourteenth and thirteenth verses should be transposed. This transposition is authorized by some of the best MSS., versions, and fathers. The fourteenth is wanting in the BDL., and in many others of inferior note, as well as in several of the versions. Griesbach has left it out of the text, in his first edition; I hesitated, and left it in, thus transposed. I am happy to find that a more extensive collation of MSS., etc., afforded proof to that eminent critic that it should be restored to its place. In the second edition, he has transposed the two, just as I had done. The fifteenth reads best after the thirteenth. Verse 14 Ye devour widows' houses - On this subject I am in possession of nothing better than the following note of Dr. Whitby. "This sect," says Josephus, (Ant. l. xvii. chap. 3), "pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. And when Alexandra obtained the government, (Jewish War, b. I. ch. 4), they insinuated themselves into her favor, as being the exactest sect of the Jews, and the most exact interpreters of the law, and, abusing her simplicity, did as they listed, remove and dispose, bind and loose, and even cut off men. They were in vogue for their long prayers, which they continued sometimes three hours; that perhaps they sold them, as do the Roman priests their masses, or pretended others should be more acceptable to God for them; and so might spoil devout widows by the gifts or salaries they expected from them. Now this being only a hypocritical pretense of piety, must be hateful to God, and so deserve a greater condemnation." Long prayer - For proofs of long prayers and vain repetitions among Jews, Mohammedans, and heathens, see the notes on Mat 6:7. Verse 13 Ye shut up the kingdom - As a key by opening a lock gives entrance into a house, etc., so knowledge of the sacred testimonies, manifested in expounding them to the people, may be said to open the way into the kingdom of heaven. But where men who are termed teachers are destitute of this knowledge themselves, they may be said to shut this kingdom; because they occupy the place of those who should teach, and thus prevent the people from acquiring heavenly knowledge. In ancient times the rabbins carried a key, which was the symbol or emblem of knowledge. Hence it is written in Semachoth, chap. 8., "When Rab. Samuel the little died, his key and his tablets were hung on his tomb, because he died childless." See Schoettgen. The kingdom of heaven here means the Gospel of Christ; the Pharisees would not receive it themselves, and hindered the common people as far as they could.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 6:7
Named authorities or texts detected in the witness
- Josephus
- Ray
- Dr
- Whitby
- Ant
- Jewish War
- Jews
- Mohammedans
- Semachoth
- When Rab
- See Schoettgen
- Christ
Exposition: Matthew 23:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:15
Greek
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν.Oyai ymin, grammateis kai Pharisaioi ypokritai, oti periagete ten thalassan kai ten xeran poiesai ena proselyton, kai otan genetai poieite ayton yion geennes diploteron ymon.
KJV: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
AKJV: Woe to you, scribes and Pharisees, hypocrites! for you compass sea and land to make one proselyte, and when he is made, you make him twofold more the child of hell than yourselves.
ASV: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves.
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye go round the sea and the dry land to make one proselyte, and whenever it may happen--ye make him a son of gehenna twofold more than yourselves.
Commentary WitnessMatthew 23:15Quoted commentary witness
Commentary Witness
Matthew 23:15
Verse 15 Compass sea and land - A proverbial expression, similar to ours, You leave no stone unturned; intimating that they did all in their power to gain converts, not to God, but to their sect. These we may suppose were principally sought for among the Gentiles, for the bulk of the Jewish nation was already on the side of the Pharisees. Proselyte - Προσηλυτος, a stranger, or foreigner; one who is come from his own people and country, to sojourn with another. See the different kinds of proselytes explained in the note on Exo 12:43 (note). The child of hell - A Hebraism for an excessively wicked person, such as might claim hell for his mother, and the devil for his father. Twofold - the child of - The Greek word διπλοτερον, which has generally been translated twofold, Kypke has demonstrated to mean more deceitful. Απλοῦς is used by the best Greek writers for simple, sincere, απλότης for simplicity, sincerity; so διπλοῦς, deceitful, dissembling, and διπλόη, hypocrisy, fraudulence, and διπλοτερον, more fraudulent, more deceitful, more hypocritical. See also Suidas in Διπλοη. Dr. Lightfoot, and others, observe, that the proselytes were considered by the Jewish nation as the scabs of the Church, and hindered the coming of the Messiah; and Justin Martyr observes, that "the proselytes did not only disbelieve Christ's doctrine, but were abundantly more blasphemous against him than the Jews themselves, endeavoring to torment and cut off the Christians wherever they could; they being in this the instruments of the scribes and Pharisees."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gentiles
- Pharisees
- Dr
- Lightfoot
- Church
- Messiah
Exposition: Matthew 23:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:16
Greek
Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες· Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει.Oyai ymin, odegoi typhloi oi legontes· Os an omose en to nao, oyden estin, os d an omose en to chryso toy naoy opheilei.
KJV: Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!
AKJV: Woe to you, you blind guides, which say, Whoever shall swear by the temple, it is nothing; but whoever shall swear by the gold of the temple, he is a debtor!
ASV: Woe unto you, ye blind guides, that say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor.
YLT: `Woe to you, blind guides, who are saying, Whoever may swear by the sanctuary, it is nothing, but whoever may swear by the gold of the sanctuary--is debtor!
Commentary WitnessMatthew 23:16Quoted commentary witness
Commentary Witness
Matthew 23:16
Verse 16 Whosoever shall swear by the gold - The covetous man, says one, still gives preference to the object of his lust; gold has still the first place in his heart. A man is to be suspected when he recommends those good works most from which he receives most advantage. Is bound thereby, i.e. to fulfill his oath.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:16
Source lane
Apologetics Bible source bundle
Exposition: Matthew 23:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:17
Greek
μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ⸀ἁγιάσας τὸν χρυσόν;moroi kai typhloi, tis gar meizon estin, o chrysos e o naos o agiasas ton chryson;
KJV: Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?
AKJV: You fools and blind: for whether is greater, the gold, or the temple that sanctifies the gold?
ASV: Ye fools and blind: for which is greater, the gold, or the temple that hath sanctified the gold?
YLT: Fools and blind! for which is greater, the gold, or the sanctuary that is sanctifying the gold?
Commentary Witness (Generated)Matthew 23:17Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:17
Matthew 23:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:17
Exposition: Matthew 23:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:18
Greek
καί· Ὃς ⸀ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει.kai· Os an omose en to thysiasterio, oyden estin, os d an omose en to doro to epano aytoy opheilei.
KJV: And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.
AKJV: And, Whoever shall swear by the altar, it is nothing; but whoever swears by the gift that is on it, he is guilty.
ASV: And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.
YLT: `And, whoever may swear by the altar, it is nothing; but whoever may swear by the gift that is upon it--is debtor!
Commentary Witness (Generated)Matthew 23:18Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:18
Matthew 23:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:18
Named authorities or texts detected in the witness
- And
Exposition: Matthew 23:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:19
Greek
⸀τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;typhloi, ti gar meizon, to doron e to thysiasterion to agiazon to doron;
KJV: Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
AKJV: You fools and blind: for whether is greater, the gift, or the altar that sanctifies the gift?
ASV: Ye blind: for which is greater, the gift, or the altar that sanctifieth the gift?
YLT: Fools and blind! for which is greater, the gift, or the altar that is sanctifying the gift?
Commentary Witness (Generated)Matthew 23:19Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:19
Matthew 23:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:19
Exposition: Matthew 23:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:20
Greek
ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ·o oyn omosas en to thysiasterio omnyei en ayto kai en pasi tois epano aytoy·
KJV: Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.
AKJV: Whoever therefore shall swear by the altar, swears by it, and by all things thereon.
ASV: He therefore that sweareth by the altar, sweareth by it, and by all things thereon.
YLT: `He therefore who did swear by the altar, doth swear by it, and by all things on it;
Commentary WitnessMatthew 23:20Quoted commentary witness
Commentary Witness
Matthew 23:20
Verse 20 Whoso - shall swear by the altar - As an oath always supposes a person who witnesses it, and will punish perjury; therefore, whether they swore by the temple or the gold, (Mat 23:16), or by the altar or the gift laid on it, (Mat 23:18), the oath necessarily supposes the God of the temple, of the altar, and of the gifts, who witnessed the whole, and would, even in their exempt cases, punish the perjury.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 23:16
- Mat 23:18
Exposition: Matthew 23:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:21
Greek
καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ ⸀κατοικοῦντι αὐτόν·kai o omosas en to nao omnyei en ayto kai en to katoikoynti ayton·
KJV: And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.
AKJV: And whoever shall swear by the temple, swears by it, and by him that dwells therein.
ASV: And he that sweareth by the temple, sweareth by it, and by him that dwelleth therein.
YLT: and he who did swear by the sanctuary, doth swear by it, and by Him who is dwelling in it;
Commentary WitnessMatthew 23:21Quoted commentary witness
Commentary Witness
Matthew 23:21
Verse 21 Whoso shall swear by the temple - Perhaps it is to this custom of swearing by the temple, that Martial alludes, lib. xi. epist. 95. Ecce negas, jurasque mihi per templa Tonantis; Non credo; jura, Verpe, per Anchialum. "Behold, thou deniest, and swearest to me by the temples of Jupiter; I will not credit thee: swear, O Jew, by the temple of Jehovah." This word probably comes from היכל יה heical Yah, the temple of Jehovah. This seems a better derivation than אם חי אלהים im chai Elohim, as God liveth, though the sound of the latter is nearer to the Latin. By him that dwelleth therein - The common reading is κατοικουντι, dwelleth or Inhabiteth, but κατοικησαντι, dwelt or Did inhabit, is the reading of CDEFGHKLM, eighty-six others; this reading has been adopted in the editions of Complutum, Colineus, Bengel, and Griesbach. The importance of this reading may be perceived by the following considerations. In the first Jewish temple, God had graciously condescended to manifest himself - he is constantly represented as dwelling between the cherubim, the two figures that stood at each end of the ark of the covenant; between whom, on the mercy seat, the lid of the ark, a splendor of glory was exhibited, which was the symbol and proof of the Divine presence. This the Jews called שכינה Shekinah, the habitation of Jehovah. Now the Jews unanimously acknowledge that five things were wanting in the second temple, which were found in the first, viz., 1. The ark; 2. The holy spirit of prophecy; 3. The Urim and Thummim; 4. The sacred fire; and 5. The שכינה Shekinah. As the Lord had long before this time abandoned the Jewish temple, and had now made the human nature of Jesus the Shekinah, (see Joh 1:14, the Logos was made flesh, εσκηνωσεν, and made his tabernacle - made the Shekinah, - among us), our Lord could not, with any propriety, say that the supreme Being did now inhabit the temple; and therefore used a word that hinted to them that God had forsaken their temple, and consequently the whole of that service which was performed in it, and had now opened the new and living way to the holiest by the Messiah. But all this was common swearing; and, whether the subject was true or false, the oath was unlawful. A common swearer is worthy of no credit, when, even in the most solemn manner he takes an oath before a magistrate; he is so accustomed to stake his truth, perhaps even his soul, to things whether true or false, that an oath cannot bind him, and indeed is as little respected by himself as it is by his neighbor. Common swearing, and the shocking frequency and multiplication of oaths in civil cases, have destroyed all respect for an oath; so that men seldom feel themselves bound by it; and thus it is useless in many cases to require it as a confirmation, in order to end strife or ascertain truth. See the note on Mat 5:37.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joh 1:14
- Mat 5:37
Named authorities or texts detected in the witness
- Jesus
- Tonantis
- Verpe
- Anchialum
- Behold
- Jupiter
- Jew
- Jehovah
- Yah
- Elohim
- Latin
- Inhabiteth
- Complutum
- Colineus
- Bengel
- Griesbach
- Shekinah
- Thummim
- Messiah
Exposition: Matthew 23:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:22
Greek
καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.kai o omosas en to oyrano omnyei en to throno toy theoy kai en to kathemeno epano aytoy.
KJV: And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.
AKJV: And he that shall swear by heaven, swears by the throne of God, and by him that sits thereon.
ASV: And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon.
YLT: and he who did swear by the heaven, doth swear by the throne of God, and by Him who is sitting upon it.
Commentary Witness (Generated)Matthew 23:22Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:22
Matthew 23:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:22
Exposition: Matthew 23:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:23
Greek
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ ⸂τὸ ἔλεος⸃ καὶ τὴν πίστιν· ⸀ταῦτα ἔδει ποιῆσαι κἀκεῖνα μὴ ⸀ἀφιέναι.Oyai ymin, grammateis kai Pharisaioi ypokritai, oti apodekatoyte to edyosmon kai to anethon kai to kyminon, kai aphekate ta barytera toy nomoy, ten krisin kai to eleos kai ten pistin· tayta edei poiesai kakeina me aphienai.
KJV: Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
AKJV: Woe to you, scribes and Pharisees, hypocrites! for you pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these you should have done, and not to leave the other undone.
ASV: Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and anise and cummin, and have left undone the weightier matters of the law, justice, and mercy, and faith: but these ye ought to have done, and not to have left the other undone.
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye give tithe of the mint, and the dill, and the cumin, and did neglect the weightier things of the Law--the judgment, and the kindness, and the faith; these it behoved you to do, and those not to neglect.
Commentary WitnessMatthew 23:23Quoted commentary witness
Commentary Witness
Matthew 23:23
Verse 23 Ye pay tithe of mint, etc. - They were remarkably scrupulous in the performance of all the rites and ceremonies of religion, but totally neglected the soul, spirit, and practice of godliness. Judgment - Acting according to justice and equity towards all mankind. Mercy - to the distressed and miserable. And faith in God as the fountain of all righteousness, mercy, and truth. The scribes and Pharisees neither began nor ended their works in God, nor had they any respect unto his name in doing them. They did them to be seen of men, and they had their reward - human applause. These ought ye to have done, etc. - Our Lord did not object to their paying tithe even of common pot-herbs - this did not affect the spirit of religion; but while they did this and such like, to the utter neglect of justice, mercy, and faith, they showed that they had no religion, and knew nothing of its nature.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:23
Source lane
Apologetics Bible source bundle
Exposition: Matthew 23:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to le...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:24
Greek
ὁδηγοὶ τυφλοί, ⸀οἱ διϋλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες.odegoi typhloi, oi diylizontes ton konopa ten de kamelon katapinontes.
KJV: Ye blind guides, which strain at a gnat, and swallow a camel.
AKJV: You blind guides, which strain at a gnat, and swallow a camel.
ASV: Ye blind guides, that strain out the gnat, and swallow the camel!
YLT: `Blind guides! who are straining out the gnat, and the camel are swallowing.
Commentary WitnessMatthew 23:24Quoted commentary witness
Commentary Witness
Matthew 23:24
Verse 24 Blind guides, which strain at a gnat, and swallow a camel. - This clause should be thus translated: Ye strain out the gnat, but ye swallow down the camel. In the common translation, Ye strain At a gnat, conveys no sense. Indeed, it is likely to have been at first an error of the press, At for Out, which, on examination, I find escaped in the edition of 1611, and has been regularly continued since. There is now before me, "The Newe Testament, (both in Englyshe and in Laten), of Mayster Erasmus translacion, imprynted by Wyllyam Powell, dwellynge in Flete strete: the yere of our Lorde M.CCCCC.XLVII. the fyrste yere of the kynges (Edwd. VI). moste gracious reygne." in which the verse stands thus: "Ye blinde gides, which strayne out a gnat, and swalowe a cammel." It is the same also in Edmund Becke's Bible, printed in London 1549, and in several others. - Clensynge a gnatte. - MS. Eng. Bib. So Wickliff. Similar to this is the following Arabic proverb: He eats an elephant and is choked by a gnat.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Indeed
- Out
- The Newe Testament
- Wyllyam Powell
- Edwd
- Bible
- Eng
- Bib
- So Wickliff
Exposition: Matthew 23:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye blind guides, which strain at a gnat, and swallow a camel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:25
Greek
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ⸀ἀκρασίας.Oyai ymin, grammateis kai Pharisaioi ypokritai, oti katharizete to exothen toy poterioy kai tes paropsidos, esothen de gemoysin ex arpages kai akrasias.
KJV: Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
AKJV: Woe to you, scribes and Pharisees, hypocrites! for you make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
ASV: Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full from extortion and excess.
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye make clean the outside of the cup and the plate, and within they are full of rapine and incontinence.
Commentary WitnessMatthew 23:25Quoted commentary witness
Commentary Witness
Matthew 23:25
Verse 25 Ye make clean the outside - The Pharisees were exceedingly exact in observing all the washings and purifications prescribed by the law; but paid no attention to that inward purity which was typified by them. A man may appear clean without, who is unclean within; but outward purity will not avail in the sight of God, where inward holiness is wanting. Extortion and excess - 'Αρπαγης και ακρασιας, rapine and intemperance; but instead of ακρασιας, intemperance, many of the very best MSS., CEFGHKS, and more than a hundred others, the Syriac, Arabic, Ethiopic, Slavonic, with Chrysostom, Euthym., and Theophylact, have αδικιας injustice, which Griesbach has admitted into the text instead of ακρασιας. The latter Syriac has both. Several MSS. and versions have ακαθαρσιας, uncleanness; others have πλεονεξιας, covetousness; some have πονηριας, wickedness; and two of the ancients have iniquitate, iniquity. Suppose we put them all together, the character of the Pharisee will not be overcharged. They were full of rapine and intemperance, injustice and uncleanness, covetousness, wickedness, and iniquity.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Syriac
- Arabic
- Ethiopic
- Slavonic
- Chrysostom
- Euthym
- Theophylact
Exposition: Matthew 23:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:26
Greek
Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου ⸂καὶ τῆς παροψίδος⸃, ἵνα γένηται καὶ τὸ ἐκτὸς ⸀αὐτοῦ καθαρόν.Pharisaie typhle, katharison proton to entos toy poterioy kai tes paropsidos, ina genetai kai to ektos aytoy katharon.
KJV: Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
AKJV: You blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
ASV: Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also.
YLT: `Blind Pharisee! cleanse first the inside of the cup and the plate, that the outside of them also may become clean.
Commentary Witness (Generated)Matthew 23:26Generated editorial synthesis
Commentary Witness (Generated)
Matthew 23:26
Matthew 23:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 23:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:26
Named authorities or texts detected in the witness
- Pharisee
Exposition: Matthew 23:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:27
Greek
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ⸀παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας·Oyai ymin, grammateis kai Pharisaioi ypokritai, oti paromoiazete taphois kekoniamenois, oitines exothen men phainontai oraioi esothen de gemoysin osteon nekron kai pases akatharsias·
KJV: Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.
AKJV: Woe to you, scribes and Pharisees, hypocrites! for you are like to white washed sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.
ASV: Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men’s bones, and of all uncleanness.
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye are like to whitewashed sepulchres, which outwardly indeed do appear beautiful, and within are full of bones of dead men, and of all uncleanness;
Commentary WitnessMatthew 23:27Quoted commentary witness
Commentary Witness
Matthew 23:27
Verse 27 For ye are like - Παρομοιαζετε, ye exactly resemble - the parallel is complete. Whited sepulchres - White-washed tombs. As the law considered those unclean who had touched any thing belonging to the dead, the Jews took care to have their tombs white-washed each year, that, being easily discovered, they might be consequently avoided.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:27
Source lane
Apologetics Bible source bundle
Exposition: Matthew 23:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:28
Greek
οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ⸂ἐστε μεστοὶ⸃ ὑποκρίσεως καὶ ἀνομίας.oytos kai ymeis exothen men phainesthe tois anthropois dikaioi, esothen de este mestoi ypokriseos kai anomias.
KJV: Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
AKJV: Even so you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity.
ASV: Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity.
YLT: so also ye outwardly indeed do appear to men righteous, and within ye are full of hypocrisy and lawlessness.
Commentary WitnessMatthew 23:28Quoted commentary witness
Commentary Witness
Matthew 23:28
Verse 28 Even so ye also - appear righteous unto men - But what will this appearance avail a man, when God sits in judgment upon his soul? Will the fair reputation which he had acquired among men, while his heart was the seat of unrighteousness, screen him from the stroke of that justice which impartially sends all impurity and unholiness into the pit of destruction? No. In the sin that he hath sinned, and in which he hath died, and according to that, shall he be judged and punished; and his profession of holiness only tends to sink him deeper into the lake which burns with unquenchable fire. Reader! see that thy heart be right with God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- No
Exposition: Matthew 23:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:29
Greek
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων,Oyai ymin, grammateis kai Pharisaioi ypokritai, oti oikodomeite toys taphoys ton propheton kai kosmeite ta mnemeia ton dikaion,
KJV: Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
AKJV: Woe to you, scribes and Pharisees, hypocrites! because you build the tombs of the prophets, and garnish the sepulchers of the righteous,
ASV: Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous,
YLT: `Woe to you, Scribes and Pharisees, hypocrites! because ye build the sepulchres of the prophets, and adorn the tombs of the righteous,
Commentary WitnessMatthew 23:29Quoted commentary witness
Commentary Witness
Matthew 23:29
Verse 29 Ye build the tombs of the prophets - It appears that, through respect to their memory, they often repaired, and sometimes beautified, the tombs of the prophets. M. De la Valle, in his Journey to the Holy Land, says, that when he visited the cave of Machpelah, he saw some Jews honoring a sepulchre, for which they have a great veneration, with lighting at it wax candles and burning perfumes. See Harmer, vol. iii. p. 416. And in ditto, p. 424, we are informed that building tombs over those reputed saints, or beautifying those already built, is a frequent custom among the Mohammedans.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:29
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Valle
- Holy Land
- Machpelah
- See Harmer
- Mohammedans
Exposition: Matthew 23:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:30
Greek
καὶ λέγετε· Εἰ ⸀ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ⸁ἤμεθα ⸂αὐτῶν κοινωνοὶ⸃ ἐν τῷ αἵματι τῶν προφητῶν·kai legete· Ei emetha en tais emerais ton pateron emon, oyk an emetha ayton koinonoi en to aimati ton propheton·
KJV: And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
AKJV: And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
ASV: and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.
YLT: and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.
Commentary WitnessMatthew 23:30Quoted commentary witness
Commentary Witness
Matthew 23:30
Verse 30 We would not have been partakers - They imagined themselves much better than their ancestors; but our Lord, who knew what they would do, uncovers their hearts, and shows them that they are about to be more abundantly vile than all who had ever preceded them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:30
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 23:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:31
Greek
ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας.oste martyreite eaytois oti yioi este ton phoneysanton toys prophetas.
KJV: Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.
AKJV: Why you be witnesses to yourselves, that you are the children of them which killed the prophets.
ASV: Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets.
YLT: So that ye testify to yourselves, that ye are sons of them who did murder the prophets;
Commentary WitnessMatthew 23:31Quoted commentary witness
Commentary Witness
Matthew 23:31
Verse 31 Ye be witnesses - Ye acknowledge that ye are the children of those murderers, and ye are about to give full proof that ye are not degenerated. There are many who think that, had they lived in the time of our Lord, they would not have acted towards him as the Jews did. But we can scarcely believe that they who reject his Gospel, trample under foot his precepts, do despite to the Spirit of his grace, love sin, and hate his followers, would have acted otherwise to him than the murdering Jews, had they lived in the same times.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:31
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
- Gospel
- Jews
Exposition: Matthew 23:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:32
Greek
καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν.kai ymeis plerosate to metron ton pateron ymon.
KJV: Fill ye up then the measure of your fathers.
AKJV: Fill you up then the measure of your fathers.
ASV: Fill ye up then the measure of your fathers.
YLT: and ye--ye fill up the measure of your fathers.
Commentary WitnessMatthew 23:32Quoted commentary witness
Commentary Witness
Matthew 23:32
Verse 32 Fill ye up then - Notwithstanding the profession you make, ye will fill up the measure of your fathers - will continue to walk in their way, accomplish the fullness of every evil purpose by murdering me; and then, when the measure of your iniquity is full, vengeance shall come upon you to the uttermost, as it did on your rebellious ancestors. The 31st verse should be read in a parenthesis, and then the 32d will appear to be, what it is, an inference from the 30th. Ye will fill up, or fill ye up - πληρωσατε· but it is manifest that the imperative is put here for the future, a thing quite consistent with the Hebrew idiom, and frequent in the Scriptures. So Joh 2:19, Destroy this temple, etc., i.e. Ye will destroy or pull down this temple, and I will rebuild it in three days - Ye will crucify me, and I will rise again the third day. Two good MSS. have the word in the future tense: and my old MS. Bible has it in the present - Ge (ye) fulfillen the mesure of youre (your) fadris.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joh 2:19
Named authorities or texts detected in the witness
- Scriptures
Exposition: Matthew 23:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Fill ye up then the measure of your fathers.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:33
Greek
ὄφεις γεννήματα ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης;opheis gennemata echidnon, pos phygete apo tes kriseos tes geennes;
KJV: Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
AKJV: You serpents, you generation of vipers, how can you escape the damnation of hell? ¶
ASV: Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?
YLT: `Serpents! brood of vipers! how may ye escape from the judgment of the gehenna?
Commentary WitnessMatthew 23:33Quoted commentary witness
Commentary Witness
Matthew 23:33
Verse 33 Ye serpents, ye generation of vipers - What a terrible stroke! - Ye are serpents, and the offspring of serpents. This refers to Mat 23:31 : they confessed that they were the children of those who murdered the prophets; and they are now going to murder Christ and his followers, to show that they have not degenerated - an accursed seed, of an accursed breed. My old MS. translates this passage oddly - Gee serpentis, fruytis of burrownyngis of eddris that sleen her modris. There seems to be here an allusion to a common opinion, that the young of the adder or viper which are brought forth alive eat their way through the womb of their mothers. Hence that ancient enigma attributed to Lactantius: - Non possum nasci, si non occidero matrem Occidi matrem: sed me manet exitus idem Id mea mors faciet, quod jam mea fecit origo Cael. Firm. Symposium, N. xv I never can be born, nor see the day, Till through my parent's womb I eat my way Her I have slain; like her must yield my breath; For that which gave me life, shall cause my death Every person must see with what propriety this was applied to the Jews, who were about to murder the very person who gave them their being and all their blessings.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:33
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 23:31
Named authorities or texts detected in the witness
- Lactantius
- Cael
- Firm
- Symposium
- Jews
Exposition: Matthew 23:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:34
Greek
διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ⸀ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·dia toyto idoy ego apostello pros ymas prophetas kai sophoys kai grammateis· ex ayton apokteneite kai stayrosete, kai ex ayton mastigosete en tais synagogais ymon kai dioxete apo poleos eis polin·
KJV: Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
AKJV: Why, behold, I send to you prophets, and wise men, and scribes: and some of them you shall kill and crucify; and some of them shall you whip in your synagogues, and persecute them from city to city:
ASV: Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city:
YLT: `Because of this, lo, I send to you prophets, and wise men, and scribes, and of them ye will kill and crucify, and of them ye will scourge in your synagogues, and will pursue from city to city;
Commentary WitnessMatthew 23:34Quoted commentary witness
Commentary Witness
Matthew 23:34
Verse 34 Wherefore - To show how my prediction, Ye will fill up the measure of your fathers, shall be verified, Behold, I send (I am just going to commission them) prophets, etc. and some ye will kill, (with legal process), and some ye will crucify, pretend to try and find guilty, and deliver them into the hands of the Romans, who shall, through you, thus put them to death. See on Luk 11:49 (note). By prophets, wise men, and scribes, our Lord intends the evangelists, apostles, deacons, etc., who should be employed in proclaiming his Gospel: men who should equal the ancient prophets, their wise men, and scribes, in all the gifts and graces of the Holy Spirit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:34
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Behold
- Romans
- Gospel
- Holy Spirit
Exposition: Matthew 23:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:35
Greek
ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.opos elthe eph ymas pan aima dikaion ekchynnomenon epi tes ges apo toy aimatos Abel toy dikaioy eos toy aimatos Zacharioy yioy Barachioy, on ephoneysate metaxy toy naoy kai toy thysiasterioy.
KJV: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
AKJV: That on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zacharias son of Barachias, whom you slew between the temple and the altar.
ASV: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar.
YLT: that on you may come all the righteous blood being poured out on the earth from the blood of Abel the righteous, unto the blood of Zacharias son of Barachias, whom ye slew between the sanctuary and the altar:
Commentary WitnessMatthew 23:35Quoted commentary witness
Commentary Witness
Matthew 23:35
Verse 35 Upon the earth - Επι της γης, upon this land, meaning probably the land of Judea; for thus the word is often to be understood. The national punishment of all the innocent blood which had been shed in the land, shall speedily come upon you, from the blood of Abel the just, the first prophet and preacher of righteousness, Heb 11:4; 2Pet 2:5, to the blood of Zachariah, the son of Barachiah. It is likely that our Lord refers to the murder of Zachariah, mentioned 2Chr 24:20, who said to the people, Why transgress ye the commandments of God, so that ye cannot prosper? Because ye have forsaken the Lord, he hath forsaken you. And they conspired against him and stoned him - at the commandment of the king, in the court of the house of the Lord. And when he died, he said, The Lord look upon and require it: 2Chr 24:21, 2Chr 24:22. But it is objected, that this Zachariah was called the son of Jehoiada, and our Lord calls this one the son of Barachiah. Let it be observed, 1. That double names were frequent among the Jews; and sometimes the person was called by one, sometimes by the other. Compare 1Sam 9:1, with 1Chr 8:33, where it appears that the father of Kish had two names, Abiel and Ner. So Matthew is called Levi; compare Mat 9:9, with Mar 2:14. So Peter was also called Simon, and Lebbeus was called Thaddeus. Mat 10:2, Mat 10:3. 2. That Jerome says that, in the Gospel of the Nazarenes, it was Jehoiada, instead of Barachiah. 3. That Jehoiada and Barachiah have the very same meaning, the praise or blessing of Jehovah. 4. That as the Lord required the blood of Zachariah so fully that in a year all the princes of Judah and Jerusalem were destroyed by the Syrians, and Joash, who commanded the murder, slain by his own servants, 2Chr 24:23-25, and their state grew worse and worse, till at last the temple was burned, and the people carried into captivity by Nebuzaradan: - so it should also be with the present race. The Lord would, after the crucifixion of Christ, visit upon them the murder of all those righteous men, that their state should grow worse and worse, till at last the temple should be destroyed, and they finally ruined by the Romans. See this prediction in the next chapter: and see Dr. Whitby concerning Zachariah, the son of Barachiah. Some think that our Lord refers, in the spirit of prophecy, to the murder of Zacharias, son of Baruch, a rich Jew, who was judged, condemned, and massacred in the temple by Idumean zealots, because he was rich, a lover of liberty, and a hater of wickedness. They gave him a mock trial; and, when no evidence could be brought against him of his being guilty of the crime they laid to his charge, viz. a design to betray the city to the Romans, and his judges had pronounced him innocent, two of the stoutest of the zealots fell upon him and slew him in the middle of the temple. See Josephus, War, b. iv. chap. 5. s. 5. See Crevier, vol. vi. p. 172, History of the Roman Emperors. Others imagine that Zachariah, one of the minor prophets, is meant, who might have been massacred by the Jews; for, though the account is not come down to us, our Lord might have it from a well known tradition in those times. But the former opinion is every way the most probable. Between the temple and the altar - That is, between the sanctuary and the altar of burnt-offerings.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:35
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 11:4
- 2Pet 2:5
- 2Chr 24:20
- 2Chr 24:21
- 2Chr 24:22
- 1Sam 9:1
- 1Chr 8:33
- Mat 9:9
- Mat 10:2
- Mat 10:3
- 2Chr 24:23-25
Named authorities or texts detected in the witness
- Josephus
- Ray
- Judea
- Zachariah
- Barachiah
- Lord
- Jehoiada
- Jews
- Ner
- Levi
- Simon
- Thaddeus
- Nazarenes
- Jehovah
- Syrians
- Joash
- Nebuzaradan
- Christ
- Romans
- Dr
- Zacharias
- Baruch
- Jew
- See Josephus
- War
- See Crevier
- Roman Emperors
Exposition: Matthew 23:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:36
Greek
ἀμὴν λέγω ὑμῖν, ⸀ἥξει ⸂ταῦτα πάντα⸃ ἐπὶ τὴν γενεὰν ταύτην.amen lego ymin, exei tayta panta epi ten genean tayten.
KJV: Verily I say unto you, All these things shall come upon this generation.
AKJV: Truly I say to you, All these things shall come on this generation.
ASV: Verily I say unto you, All these things shall come upon this generation.
YLT: verily I say to you, all these things shall come upon this generation.
Commentary WitnessMatthew 23:36Quoted commentary witness
Commentary Witness
Matthew 23:36
Verse 36 Shall come upon this generation - Επι την γενεαν ταυτην, upon this race of men, viz. the Jews. This phrase often occurs in this sense in the evangelists.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:36
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jews
Exposition: Matthew 23:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Verily I say unto you, All these things shall come upon this generation.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:37
Greek
Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ⸀ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν— ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ⸂ὄρνις ἐπισυνάγει⸃ τὰ νοσσία ⸀αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε;Ieroysalem Ieroysalem, e apokteinoysa toys prophetas kai lithoboloysa toys apestalmenoys pros ayten posakis ethelesa episynagagein ta tekna soy, on tropon ornis episynagei ta nossia aytes ypo tas pterygas, kai oyk ethelesate;
KJV: O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
AKJV: O Jerusalem, Jerusalem, you that kill the prophets, and stone them which are sent to you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!
ASV: O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
YLT: `Jerusalem, Jerusalem, that art killing the prophets, and stoning those sent unto thee, how often did I will to gather thy children together, as a hen doth gather her own chickens under the wings, and ye did not will.
Commentary WitnessMatthew 23:37Quoted commentary witness
Commentary Witness
Matthew 23:37
Verse 37 O Jerusalem, Jerusalem - 1. It is evident that our blessed Lord seriously and earnestly wished the salvation of the Jews. 2. That he did every thing that could be done, consistently with his own perfections, and the liberty of his creatures, to effect this. 3. That his tears over the city, Luk 19:41, sufficiently evince his sincerity. 4. That these persons nevertheless perished. And 5. That the reason was, they would not be gathered together under his protection: therefore wrath, i.e. punishment, came upon them to the uttermost. From this it is evident that there have been persons whom Christ wished to save, and bled to save, who notwithstanding perished, because they would not come unto him, Joh 5:40. The metaphor which our Lord uses here is a very beautiful one. When the hen sees a beast of prey coming, she makes a noise to assemble her chickens, that she may cover them with her wings from the danger. The Roman eagle is about to fall upon the Jewish state - nothing can prevent this but their conversion to God through Christ-Jesus cries throughout the land, publishing the Gospel of reconciliation - they would not assemble, and the Roman eagle came and destroyed them. The hen's affection to her brood is so very strong as to become proverbial. The following beautiful Greek epigram, taken from the Anthologia, affords a very fine illustration of this text. Χειμεριαις νιφαδεσσι παλυνομενα τιθας ορνις Τεκνοις ευναιας αμφεχεε πτερυγας Μεσφα μεν ουρανιον κρυος ωλεσεν η γαρ εμεινεν Αιθερος ουρανιων αντιπαλος νεφεων. Προκνη και Μεδεια, κατ' αΐδος αιδεσθητε, Μητερες, ορνιθων εργα διδασκομεναι Anthol. lib. i. Titus. 87: edit. Bosch. p. 344 Beneath her fostering wing the Hen defends Her darling offspring, while the snow descends; Throughout the winter's day unmoved defies The chilling fleeces and inclement skies; Till, vanquish'd by the cold and piercing blast, True to her charge, she perishes at last! O Fame! to hell this fowl's affection bear; Tell it to Progne and Medea there: - To mothers such as those the tale unfold, And let them blush to hear the story told! - T. G. This epigram contains a happy illustration, not only of our Lord's simile, but also of his own conduct. How long had these thankless and unholy people been the objects of his tenderest cares! For more than 2000 years, they engrossed the most peculiar regards of the most beneficent Providence; and during the three years of our Lord's public ministry, his preaching and miracles had but one object and aim, the instruction and salvation of this thoughtless and disobedient people. For their sakes, he who was rich became poor, that they through his poverty might be rich: - for their sakes, he made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross! He died, that They might not perish, but have everlasting life. Thus, to save their life, he freely abandoned his own.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:37
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joh 5:40
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Jerusalem
- Jews
- Anthologia
- Anthol
- Titus
- Bosch
- Till
- Providence
- Thus
Exposition: Matthew 23:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye wo...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:38
Greek
ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ⸀ἔρημος.idoy aphietai ymin o oikos ymon eremos.
KJV: Behold, your house is left unto you desolate.
AKJV: Behold, your house is left to you desolate.
ASV: Behold, your house is left unto you desolate.
YLT: Lo, left desolate to you is your house;
Commentary WitnessMatthew 23:38Quoted commentary witness
Commentary Witness
Matthew 23:38
Verse 38 Behold, your house - Ο οικος, the temple: - this is certainly what is meant. It was once the Lord's temple, God's Own house; but now he says, Your temple or house - to intimate that God had abandoned it. See the note on Mat 23:21; see also on Luk 13:35 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:38
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 23:21
Named authorities or texts detected in the witness
- Behold
Exposition: Matthew 23:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, your house is left unto you desolate.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 23:39
Greek
λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπʼ ἄρτι ἕως ἂν εἴπητε· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.lego gar ymin, oy me me idete ap arti eos an eipete· Eylogemenos o erchomenos en onomati kyrioy.
KJV: For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
AKJV: For I say to you, You shall not see me from now on, till you shall say, Blessed is he that comes in the name of the Lord.
ASV: For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.
YLT: for I say to you, ye may not see me henceforth, till ye may say, Blessed is he who is coming in the name of the Lord.'
Commentary WitnessMatthew 23:39Quoted commentary witness
Commentary Witness
Matthew 23:39
Verse 39 Ye shall not see me - I will remove my Gospel from you, and withdraw my protection. Till ye shall say, Blessed - Till after the fullness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye rejoice, and bless, and praise him that cometh in the name of the Lord, with full and final salvation for the lost sheep of the house of Israel. See Rom 11:26, Rom 11:27. Our Lord plainly foresaw that, in process of time, a spiritual domination would arise in his Church; and, to prevent its evil influence, he leaves the strong warnings against it which are contained in the former part of this chapter. As the religion of Christ is completely spiritual, and the influence by which it is produced and maintained must come from heaven; therefore, there could be no master or head but himself: for as the Church (the assemblage of true believers) is his body, all its intelligence, light, and life, must proceed from him alone. Our forefathers noted this well; and this was one of the grand arguments by which they overturned the papal pretensions to supremacy in this country. In a note on Mat 23:9, in a Bible published by Edmund Becke in 1549, the 2nd of Edward VI., we find the following words: - Call no man your father upon the earth. Here is the Bishoppe of Rome declared a plaine Antichrist, in that he woulde be called the most holye father; and that all Christen men shoulde acknowledge hym for no lesse then their spyritual father, notwithstandinge these playne wordes of Christe. It is true, nothing can be plainer; and yet, in the face of these commands, the pope has claimed the honor; and millions of men have been so stupid as to concede it. May those days of darkness, tyranny, and disgrace, never return! From the 13th to the 39th verse, our Lord pronounces eight woes, or rather pathetic declarations, against the scribes and Pharisees. 1. For their unwillingness to let the common people enjoy the pure word of God, or its right explanation: Ye shut up the kingdom, etc., Mat 23:13. 2. For their rapacity, and pretended sanctity in order to secure their secular ends: Ye devour widows houses, etc., Mat 23:14. 3. For their pretended zeal to spread the kingdom of God by making proselytes, when they had no other end in view than forming instruments for the purposes of their oppression and cruelty: Ye compass sea and land, etc., Mat 23:15. 4. For their bad doctrine and false interpretations of the Scriptures, and their dispensing with the most solemn oaths and vows at pleasure: Ye blind guides, which say, Whosoever shall swear by the temple, it is nothing, etc., Mat 23:16-22. 5. For their superstition in scrupulously attending to little things, and things not commanded, and omitting matters of great importance, the practice of which God had especially enjoined: Ye pay tithe of mint and cummin, etc., Mat 23:23, Mat 23:24. 6. For their hypocrisy, pretended saintship, and endeavoring to maintain decency in their outward conduct, while they had no other object in view than to deceive the people, and make them acquiesce in their oppressive measures: Ye make clean the outside of the cup, Mat 23:25, Mat 23:26. 7. For the depth of their inward depravity and abomination, having nothing good, fair, or supportable, but the mere outside. - Most hypocrites and wicked men have some good: but these were radically and totally evil: Ye are like unto whited sepulchres - within full - of all uncleanness, Mat 23:27, Mat 23:28. 8. For their pretended concern for the holiness of the people, which proceeded no farther than to keep them free from such pollutions as they might accidentally and innocently contract, by casually stepping on the place where a person had been buried: and for their affected regret that their fathers had killed the prophets, while themselves possessed and cultivated the same murderous inclinations: Ye - garnish the sepulchres of the righteous, and say, If we had been, etc., Mat 23:29, Mat 23:30. It is amazing with what power and authority our blessed Lord reproves this bad people. This was the last discourse they ever heard from him; and it is surprising, considering their wickedness, that they waited even for a mock trial, and did not rise up at once and destroy him. But the time was not yet come in which he was to lay down his life, for no man could take it from him. While he appears in this last discourse with all the authority of a lawgiver and judge, he at the same time shows the tenderness and compassion of a friend and a father: he beholds their awful state - his eye affects his heart, and he weeps over them! Were not the present hardness and final perdition of these ungodly men entirely of themselves? Could Jesus, as the Supreme God, have fixed their reprobation from all eternity by any necessitating decree; and yet weep over the unavoidable consequences of his own sovereign determinations? How absurd as well as shocking is the thought! This is Jewish exclusion: Credat Judaeus Apella-non ego.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:39
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 11:26
- Rom 11:27
- Mat 23:9
- Mat 23:13
- Mat 23:14
- Mat 23:15
- Mat 23:16-22
- Mat 23:23
- Mat 23:24
- Mat 23:25
- Mat 23:26
- Mat 23:27
- Mat 23:28
- Mat 23:29
- Mat 23:30
Named authorities or texts detected in the witness
- Jesus
- Lord
- Israel
- Church
- Antichrist
- Christe
- Pharisees
- Scriptures
- Could Jesus
- Supreme God
Exposition: Matthew 23:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
32
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Mat 23:1-7
- Mat 23:8-12
- Mat 23:13
- Mat 23:14
- Mat 23:15
- Mat 23:16-23
- Mat 23:24-28
- Mat 23:29-32
- Mat 23:33-36
- Mat 23:37-39
- Matthew 23:1
- Mat 5:1
- Matthew 23:2
- Mat 15:6
- Matthew 23:3
- Matthew 23:4
- Mat 23:3
- Mat 23:4
- Mat 23:5
- Mat 23:6
- Num 15:38
- Num 15:39
- Matthew 23:5
- Matthew 23:6
- Matthew 23:7
- Mat 19:3
- Mat 23:10
- Isa 54:13
- Matthew 23:8
- Mat 20:21
- Matthew 23:9
- Mat 23:7
- Mat 23:8
- Matthew 23:10
- Matthew 23:11
- Matthew 23:12
- Mat 6:7
- Matthew 23:13
- Matthew 23:14
- Matthew 23:15
- Matthew 23:16
- Matthew 23:17
- Matthew 23:18
- Matthew 23:19
- Mat 23:16
- Mat 23:18
- Matthew 23:20
- Joh 1:14
- Mat 5:37
- Matthew 23:21
- Matthew 23:22
- Matthew 23:23
- Matthew 23:24
- Matthew 23:25
- Matthew 23:26
- Matthew 23:27
- Matthew 23:28
- Matthew 23:29
- Matthew 23:30
- Matthew 23:31
- Joh 2:19
- Matthew 23:32
- Mat 23:31
- Matthew 23:33
- Matthew 23:34
- Heb 11:4
- 2Pet 2:5
- 2Chr 24:20
- 2Chr 24:21
- 2Chr 24:22
- 1Sam 9:1
- 1Chr 8:33
- Mat 9:9
- Mat 10:2
- Mat 10:3
- 2Chr 24:23-25
- Matthew 23:35
- Matthew 23:36
- Joh 5:40
- Matthew 23:37
- Mat 23:21
- Matthew 23:38
- Rom 11:26
- Rom 11:27
- Mat 23:9
- Mat 23:16-22
- Mat 23:23
- Mat 23:24
- Mat 23:25
- Mat 23:26
- Mat 23:27
- Mat 23:28
- Mat 23:29
- Mat 23:30
- Matthew 23:39
Named authorities or texts surfaced in commentary
- Pharisees
- Jerusalem
- Moses
- Scriptures
- Besides
- Targum
- Christian
- Christ
- Gemara
- Beracoth
- Kypke
- Ans
- German Jews
- Exod
- Deut
- Hear
- Israel
- House
- Gates
- Rabbi
- Rabh
- Rabban
- Shammai
- Lord
- The Pharisees
- Masters
- Master
- Ab
- Sanhedrin
- Second
- Church
- Jesus
- Redeemer
- Bab
- Maccoth
- Dr
- Lightfoot
- Abbi
- Mori
- Father
- Ray
- Reader
- Josephus
- Whitby
- Ant
- Jewish War
- Jews
- Mohammedans
- Semachoth
- When Rab
- See Schoettgen
- Gentiles
- Messiah
- And
- Tonantis
- Verpe
- Anchialum
- Behold
- Jupiter
- Jew
- Jehovah
- Yah
- Elohim
- Latin
- Inhabiteth
- Complutum
- Colineus
- Bengel
- Griesbach
- Shekinah
- Thummim
- Indeed
- Out
- The Newe Testament
- Wyllyam Powell
- Edwd
- Bible
- Eng
- Bib
- So Wickliff
- Syriac
- Arabic
- Ethiopic
- Slavonic
- Chrysostom
- Euthym
- Theophylact
- Pharisee
- No
- Valle
- Holy Land
- Machpelah
- See Harmer
- Gospel
- Lactantius
- Cael
- Firm
- Symposium
- Romans
- Holy Spirit
- Judea
- Zachariah
- Barachiah
- Jehoiada
- Ner
- Levi
- Simon
- Thaddeus
- Nazarenes
- Syrians
- Joash
- Nebuzaradan
- Zacharias
- Baruch
- See Josephus
- War
- See Crevier
- Roman Emperors
- Ovid
- Anthologia
- Anthol
- Titus
- Bosch
- Till
- Providence
- Thus
- Antichrist
- Christe
- Could Jesus
- Supreme God
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Commentary Witness
Matthew 23:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 23:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness