Marriage, Divorce, and Children
Matthew 19:1-15
Matt.19.1 - Details
Original Text
Morphology
- Και: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- οτε: CONJ
- ετελεσεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- τους: ART,acc,pl,m
- λογους: NOUN,acc,pl,m
- τουτους: PRON,acc,pl,m
- μετηρεν: VERB,aor,act,ind,3,sg
- απο: PREP
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- και: CONJ
- ηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τα: ART,nom,pl,neut
- ορια: NOUN,acc,pl,n
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
- περαν: NOUN,acc,sg,n
- του: ART,gen,sg,n
- Ιορδανου: NOUN,gen,sg,m
Parallels
- Mark 10:1 (verbal): Almost identical narrative move: Jesus leaves Galilee and goes into the region of Judea beyond the Jordan; sets up the parallel teaching episode (Mark’s version of the same pericope).
- John 10:40 (verbal): John records Jesus withdrawing across the Jordan to the place where John had been baptizing (similar geographic note of ‘beyond the Jordan’).
- John 1:28 (verbal): Mention of ‘Bethany/Bethabara beyond the Jordan,’ echoing the Johannine geographical tradition about activity beyond the Jordan (connects to the same region noted in Matthew 19:1).
- John 3:22 (thematic): Reports Jesus and his disciples going into the Judean countryside and remaining there—another Gospel’s notice of Jesus’ movement into Judea, thematically parallel to Matthew’s geographic transition.
- Matt.11:1 (structural): Similar formulaic clause (‘when Jesus had finished…/when he had finished instructing’) linking the close of one set of sayings/teachings with a subsequent movement—an intratextual structural parallel in Matthew.
Alternative generated candidates
- When Jesus had finished these sayings, he went away from Galilee and came into the region of Judea beyond the Jordan.
- When Jesus had finished these sayings, he went away from Galilee and came into the region of Judea beyond the Jordan.
Matt.19.2 - Details
Original Text
Morphology
- και: CONJ
- ηκολουθησαν: VERB,aor,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- οχλοι: NOUN,nom,pl,m
- πολλοι: ADJ,nom,pl,m
- και: CONJ
- εθεραπευσεν: VERB,aor,act,ind,3,sg
- αυτους: PRON,acc,pl,m
- εκει: ADV
Parallels
- Mark 1:32-34 (verbal): Evening crowds bring the sick and Jesus heals many there—closely parallels Matthew’s brief report that multitudes followed and he healed them.
- Luke 4:40-41 (verbal): People bring those who are sick and Jesus cleanses them one by one; Luke’s scene of local healings parallels Matthew’s statement about healing the crowd.
- John 6:2 (thematic): A great multitude follows Jesus because they saw the signs he had done on the sick—emphasizes the same link between Jesus’ healings and large crowds.
- Matthew 14:14 (thematic): Jesus sees a great crowd, has compassion, and heals their sick—another Matthean instance where multitudes follow Jesus and are healed.
Alternative generated candidates
- Large crowds followed him, and he healed them there.
- Large crowds followed him, and he healed them there.
Matt.19.3 - Details
Original Text
Morphology
- Και: CONJ
- προσηλθον: VERB,aor,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- Φαρισαιοι: NOUN,nom,pl,m
- πειραζοντες: VERB,pres,act,part,nom,pl,m
- αυτον: PRON,acc,sg,m,3
- και: CONJ
- λεγοντες·Ει: VERB,pres,act,part,nom,pl,m
- εξεστιν: VERB,pres,act,ind,3,sg
- ανθρωπω: NOUN,dat,sg,m
- απολυσαι: VERB,aor,act,inf
- την: ART,acc,sg,f
- γυναικα: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,3,m
- κατα: PREP
- πασαν: ADJ,acc,sg,f
- αιτιαν: NOUN,acc,sg,f
Parallels
- Mark 10:2-12 (verbal): Direct synoptic parallel in which Pharisees ask Jesus about divorce; contains the same testing/questioning context and Jesus' subsequent teaching on divorce and remarriage.
- Matthew 5:31-32 (verbal): Earlier Matthean teaching on the law of divorce in the Sermon on the Mount; presents Jesus' stricter interpretation and links to the same issue raised by the Pharisees.
- Deuteronomy 24:1-4 (quotation): The Mosaic regulation about divorce that the Pharisees appeal to or presuppose; forms the scriptural background for the question and the rabbinic debate Jesus addresses.
- Genesis 2:24 (structural): Creation ordinance about husband and wife (leave, cleave, one flesh) that Jesus later invokes in his response as the 'beginning' standard against which divorce is measured.
- Malachi 2:16 (allusion): Prophetic denunciation of divorce ('I hate divorce') often cited in discussions of God's view on marital faithfulness and invoked implicitly in Jesus' critique of casual divorce.
Alternative generated candidates
- Some Pharisees came to him to test him, asking, "Is it lawful for a man to divorce his wife for any reason?"
- Some Pharisees approached him, testing him and saying, 'Is it lawful for a man to divorce his wife for any cause?'
Matt.19.4 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- ειπεν·Ουκ: VERB,aor,act,ind,3,sg
- ανεγνωτε: VERB,perf,act,ind,2,pl
- οτι: CONJ
- ο: ART,nom,sg,m
- κτισας: VERB,aor,act,part,nom,sg,m
- απ᾽αρχης: PREP
- αρσεν: ADJ,nom,sg,m
- και: CONJ
- θηλυ: ADJ,nom,sg,f
- εποιησεν: VERB,aor,act,ind,3,sg
- αυτους: PRON,acc,pl,m
Parallels
- Genesis 1:27 (quotation): Direct source: 'God created them male and female' — Matthew echoes the creation formula to ground Jesus' argument.
- Mark 10:6 (verbal): Synoptic parallel: Mark records the same saying of Jesus ('from the beginning of creation... male and female he made them') with very similar wording.
- Genesis 2:24 (quotation): Closely connected citation in the same pericope (Matt 19:5): Jesus pairs the Genesis creation statement with the 'leave and cleave / one flesh' verse to address marriage.
- 1 Corinthians 11:8-9 (thematic): Paul's argument about man and woman being created reflects the same appeal to the creation order (echoing Genesis) that Jesus invokes in Matthew to discuss gender/relations.
Alternative generated candidates
- He answered, "Have you not read that he who made them at the beginning made them male and female,
- He answered, 'Have you not read that the one who made them from the beginning made them male and female,
Matt.19.5 - Details
Original Text
Morphology
- και: CONJ
- ειπεν·Ενεκα: VERB,aor,act,ind,3,sg
- τουτου: PRON,gen,sg,m
- καταλειψει: VERB,fut,act,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- και: CONJ
- την: ART,acc,sg,f
- μητερα: NOUN,acc,sg,f
- και: CONJ
- κολληθησεται: VERB,fut,pass,ind,3,sg
- τη: ART,dat,sg,f
- γυναικι: NOUN,dat,sg,f
- αυτου: PRON,gen,sg,3,m
- και: CONJ
- εσονται: VERB,fut,mid,ind,3,pl
- οι: ART,nom,pl,m
- δυο: NUM,card
- εις: PREP
- σαρκα: NOUN,acc,sg,f
- μιαν: ADJ,acc,sg,f
Parallels
- Genesis 2:24 (quotation): Direct source of Jesus' words: the institution of marriage — a man leaves his parents, clings to his wife, and the two become one flesh.
- Mark 10:7-8 (verbal): Synoptic parallel recording the same saying of Jesus with nearly identical wording about leaving parents and becoming one flesh.
- Ephesians 5:31 (quotation): Paul cites Genesis 2:24 verbatim in his marriage analogy (Christ and the church), echoing the 'leave and cleave' / 'one flesh' formulation.
- 1 Corinthians 6:16 (thematic): Uses the 'one flesh' concept to address sexual union and immorality, applying the idea of two becoming one flesh in a moral/ethical context.
Alternative generated candidates
- and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?
- 'and said,
Matt.19.6 - Details
Original Text
Morphology
- ωστε: CONJ
- ουκετι: ADV
- εισιν: VERB,pres,act,ind,3,pl
- δυο: NUM,card
- αλλα: CONJ
- σαρξ: NOUN,nom,sg,f
- μια: NUM,nom,sg,f
- ο: ART,nom,sg,m
- ουν: CONJ
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- συνεζευξεν: VERB,aor,act,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- μη: PART
- χωριζετω: VERB,pres,mid,imp,3,sg
Parallels
- Genesis 2:24 (quotation): The foundational Old Testament text on marriage—'they shall become one flesh'—which Jesus (in Matthew 19) cites as the basis for the permanence of marriage.
- Mark 10:8-9 (verbal): A close synoptic parallel that records Jesus' same saying: the two become one flesh and 'what therefore God has joined together, let not man separate.'
- Ephesians 5:31-32 (allusion): Paul explicitly cites Genesis 2:24 ('the two will become one flesh') and applies it typologically to Christ and the church, echoing the 'one flesh' motif used by Jesus.
- 1 Corinthians 7:10-11 (thematic): Paul's pastoral injunction to married couples not to separate reflects the same principle of marriage permanence—do not divorce or separate what is joined.
Alternative generated candidates
- So they are no longer two but one flesh. Therefore what God has joined together, let no one separate."
- So they are no longer two but one flesh. What therefore God has joined together, let not man separate.
Matt.19.7 - Details
Original Text
Morphology
- λεγουσιν: VERB,pres,act,ind,3,pl
- αυτω·Τι: PRON,dat,sg,m;INT,nom/acc,sg,n
- ουν: CONJ
- Μωυσης: NOUN,nom,sg,m
- ενετειλατο: VERB,aor,mid,ind,3,sg
- δουναι: VERB,aor,act,inf
- βιβλιον: NOUN,acc,sg,n
- αποστασιου: NOUN,gen,sg,n
- και: CONJ
- απολυσαι: VERB,aor,act,inf
- αυτην: PRON,acc,sg,f
Parallels
- Deuteronomy 24:1-4 (quotation): The Mosaic law that prescribes writing a certificate of divorce and sending a wife away—Matthew’s Greco-Roman citation of the law Jesus’ interlocutors invoke.
- Mark 10:2-5 (verbal): Parallel account of the same question and reference to Moses’ command; shares wording and narrative context in the synoptic treatment of Jesus’ teaching on divorce.
- Matthew 5:31-32 (allusion): Earlier Matthean teaching where Jesus mentions the certificate of divorce (το βιβλαριον τῆς ἀποστασίας) and reinterprets the law—same theme and terminology within Matthew’s Gospel.
- Luke 16:18 (thematic): Lukan saying on the seriousness of divorce and remarriage, reflecting the same concern to limit or prohibit casual divorce found in Matthew’s discussion.
- Malachi 2:16 (thematic): Prophetic critique of divorce ('I hate divorce') that provides theological background for Jesus’ restrictive stance toward divorce and God’s view of marital faithfulness.
Alternative generated candidates
- They said to him, "Why then did Moses command to give a certificate of divorce and to send her away?"
- They said to him, 'Why then did Moses command to give a certificate of divorce and to put her away?'
Matt.19.8 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις: PRON,dat,pl,m
- οτι: CONJ
- Μωυσης: NOUN,nom,sg,m
- προς: PREP
- την: ART,acc,sg,f
- σκληροκαρδιαν: NOUN,acc,sg,f
- υμων: PRON,gen,pl,2
- επετρεψεν: VERB,aor,act,ind,3,sg
- υμιν: PRON,dat,pl,m
- απολυσαι: VERB,aor,act,inf
- τας: ART,acc,pl,f
- γυναικας: NOUN,acc,pl,f
- υμων: PRON,gen,pl,2
- απ᾽αρχης: PREP+NOUN,gen,sg,f
- δε: CONJ
- ου: PART
- γεγονεν: VERB,perf,act,ind,3,sg
- ουτως: ADV
Parallels
- Mark 10:5-9 (verbal): Parallel account of Jesus’ statement that Moses permitted divorce because of hardness of heart and that it was not so from the beginning; close verbal and narrative correspondence with Matthew 19:8.
- Matthew 5:31-32 (structural): Earlier teaching of Jesus in the Sermon on the Mount addressing divorce and its narrow exception (porneia); thematically and theologically continuous with Matthew 19:8.
- Luke 16:18 (thematic): Concise Lukan saying prohibiting divorce and remarriage as adultery; addresses the same issue and confirms Jesus’ stricter ethic on divorce underlying Matthew 19:8.
- Deuteronomy 24:1-4 (quotation): Mosaic law providing for a writ of divorce—this legal allowance is what Jesus attributes to 'Moses' as permitted 'because of your hardness of heart.'
- Malachi 2:16 (allusion): Prophetic denunciation of divorce ('I hate divorce') which underscores God’s displeasure with the practice and supports Jesus’ claim that divorce was not God’s intention from the beginning.
Alternative generated candidates
- He said to them, "Because of your hardness of heart Moses permitted you to divorce your wives, but from the beginning it was not so.
- He said to them, 'Because of the hardness of your hearts Moses permitted you to divorce your wives; but from the beginning it was not so.
Matt.19.9 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- δε: CONJ
- υμιν: PRON,dat,pl,m
- οτι: CONJ
- ος: PRO,nom,sg,m
- αν: PART
- απολυση: VERB,aor,act,subj,3,sg
- την: ART,acc,sg,f
- γυναικα: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,3,m
- μη: PART
- επι: PREP
- πορνεια: NOUN,gen,sg,f
- και: CONJ
- γαμηση: VERB,aor,act,subj,3,sg
- αλλην: ADJ,acc,sg,f
- μοιχαται: VERB,pres,mid,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- απολελυμενην: PART,perf,pass,acc,sg,f
- γαμησας: PART,aor,act,nom,sg,m
- μοιχαται: VERB,pres,mid,ind,3,sg
Parallels
- Mark 10:11-12 (verbal): Nearly identical Synoptic parallel: Jesus states that divorcing and marrying another constitutes adultery (same teaching and wording).
- Luke 16:18 (verbal): Direct parallel with essentially the same one‑sentence saying linking divorce and remarriage with adultery.
- Matt.5:32 (quotation): Earlier Matthean formulation in the Sermon on the Mount: permits divorce only for 'porneia' and ties remarriage to adultery, the same exception and consequence.
- Deuteronomy 24:1-4 (structural): Mosaic law that permits issuance of a divorce certificate and restricts remarriage in certain cases; provides the legal background Jesus addresses and narrows/interprets.
- 1 Corinthians 7:10-11 (allusion): Paul echoes Jesus' prohibition against divorce/remarriage (commands spouses not to separate) and deals with related marital exceptions and consequences, reflecting early Christian application of Jesus' teaching.
Alternative generated candidates
- And I say to you: whoever divorces his wife, except for sexual immorality, and marries another commits adultery; and whoever marries a divorced woman commits adultery."
- I say to you, whoever divorces his wife except for sexual immorality and marries another commits adultery; and he who marries one divorced commits adultery.'
Matt.19.10 - Details
Original Text
Morphology
- Λεγουσιν: VERB,pres,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- οι: ART,nom,pl,m
- μαθηται·Ει: NOUN,nom,pl,m+CONJ,cond
- ουτως: ADV
- εστιν: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- αιτια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- μετα: PREP
- της: ART,gen,sg,f
- γυναικος: NOUN,gen,sg,f
- ου: PART
- συμφερει: VERB,pres,act,ind,3,sg
- γαμησαι: VERB,aor,act,inf
Parallels
- Mark 10:10 (verbal): Parallel narrative: Mark records the disciples asking Jesus again at home about the same matter after his teaching on divorce—same scene and reaction to Jesus' strict teaching.
- Matthew 19:3-9 (structural): Immediate context: Jesus' teaching on divorce and remarriage that provokes the disciples' remark in v.10; the preceding exegetical argument explains why marriage/remarriage is problematic.
- Matthew 19:11-12 (structural): Direct continuation: Jesus responds to the disciples' comment by discussing eunuchs and voluntary celibacy, explaining that celibacy can be a legitimate response to his teaching.
- 1 Corinthians 7:1-9 (thematic): Paulic parallel: Paul counsels that remaining unmarried can be good and permissible, addressing the same question about marriage vs. singleness and recommending celibacy for devoted service to the Lord.
- 1 Corinthians 7:26 (thematic): Related teaching: Paul again suggests that in the present circumstances it may be better to remain as one is (often understood as recommending singleness in certain contexts), echoing the disciples' judgment that marriage may 'not be good' under Jesus' standards.
Alternative generated candidates
- The disciples said to him, "If such is the case of a man with his wife, it is not good to marry."
- The disciples said to him, 'If such is the case of a man with his wife, it is not good to marry.'
Matt.19.11 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ου: PRON,dat,pl,m+PART
- παντες: ADJ,nom,pl,m
- χωρουσι: VERB,pres,act,ind,3,pl
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- τουτον: PRON,acc,sg,m
- αλλ᾽οις: CONJ+PRON,dat,pl,m
- δεδοται: VERB,perf,mid/pass,ind,3,sg
Parallels
- Matthew 19:12 (verbal): Immediate continuation that repeats the phrase 'to whom it has been given' and explicates the kinds of 'eunuchs'—showing the saying's direct application to celibacy.
- Matthew 13:11 (verbal): Uses the same contrast (to you it has been given / to them it has not been given) about receiving revelation—parallel wording and theological point about gifted receptivity.
- Mark 4:11 (verbal): Mark's parallel to Matthew 13:11: 'To you has been given the secret of the kingdom...' — similar formula about certain teachings being given to some but not others.
- 1 Corinthians 7:7–8 (thematic): Paul treats celibacy as a gift from God ('each has his own gift from God') echoing Jesus' claim that remaining unmarried/celibate is something given to some people.
Alternative generated candidates
- He said to them, "Not all can accept this saying, but only those to whom it is given.
- But he said to them, 'Not everyone can accept this word, but only those to whom it is given.
Matt.19.12 - Details
Original Text
Morphology
- εισιν: VERB,pres,act,ind,3,pl
- γαρ: CONJ
- ευνουχοι: NOUN,nom,pl,m
- οιτινες: PRON,nom,pl,m
- εκ: PREP
- κοιλιας: NOUN,gen,sg,f
- μητρος: NOUN,gen,sg,f
- εγεννηθησαν: VERB,aor,pass,ind,3,pl
- ουτως: ADV
- και: CONJ
- εισιν: VERB,pres,act,ind,3,pl
- ευνουχοι: NOUN,nom,pl,m
- οιτινες: PRON,nom,pl,m
- ευνουχισθησαν: VERB,aor,pass,ind,3,pl
- υπο: PREP
- των: ART,gen,pl,m
- ανθρωπων: NOUN,gen,pl,m
- και: CONJ
- εισιν: VERB,pres,act,ind,3,pl
- ευνουχοι: NOUN,nom,pl,m
- οιτινες: PRON,nom,pl,m
- ευνουχισαν: VERB,aor,act,ind,3,pl
- εαυτους: PRON,acc,pl,m
- δια: PREP
- την: ART,acc,sg,f
- βασιλειαν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- ουρανων: NOUN,gen,pl,m
- ο: ART,nom,sg,m
- δυναμενος: VERB,pres,mid,part,nom,sg,m
- χωρειν: VERB,pres,act,inf,NA,NA
- χωρειτω: VERB,pres,act,imp,3,sg
Parallels
- Isaiah 56:3-5 (allusion): Isaiah affirms that eunuchs who keep God's covenant will be given a place and an everlasting name—a positive theological precedent for Jesus' inclusive remark about eunuchs and the kingdom of heaven.
- Deuteronomy 23:1 (allusion): The Mosaic law excludes emasculated males from the assembly; Matthew's mention of eunuchs (including voluntary celibates) contrasts and reinterprets earlier exclusionary traditions.
- Acts 8:27-39 (thematic): The Ethiopian eunuch is a key New Testament example of a eunuch who worships God and receives the gospel, illustrating the acceptance of eunuchs into God's people that Jesus' saying implies.
- 1 Corinthians 7:7-9 (thematic): Paul praises the gift of celibacy and recommends singleness for undivided devotion to the Lord, paralleling Jesus' commendation of those who renounce marriage 'for the kingdom of heaven.'
- Matthew 19:11 (structural): Immediate contextual parallel: Jesus' follow-up remark that not everyone can accept this teaching but only those to whom it is given ties directly to the three categories of 'eunuchs' described in v.12.
Alternative generated candidates
- For there are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. Let him who can receive it receive it."
- For there are eunuchs who were born so from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. Let him who can accept it accept it.'
Matt.19.13 - Details
Original Text
Morphology
- Τοτε: ADV
- προσηνεχθησαν: VERB,aor,pass,ind,3,pl
- αυτω: PRON,dat,sg,m
- παιδια: NOUN,nom/acc,pl,n
- ινα: CONJ
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- επιθη: VERB,aor,act,subj,3,sg
- αυτοις: PRON,dat,pl,m
- και: CONJ
- προσευξηται·οι: VERB,aor,mid,subj,3,sg+ART,nom,pl,m
- δε: CONJ
- μαθηται: NOUN,nom,pl,m
- επετιμησαν: VERB,aor,act,ind,3,pl
- αυτοις: PRON,dat,pl,m
Parallels
- Mark 10:13-16 (verbal): Near-verbatim parallel account: people bring children, disciples rebuke them, Jesus rebukes the disciples, lays hands on and blesses the children, and speaks of the kingdom belonging to such as these.
- Luke 18:15-17 (verbal): Close parallel: people bring infants to Jesus, the disciples rebuke, Jesus welcomes them and teaches that the kingdom of God belongs to those like children; emphasizes 'receive the kingdom like a child.'
- Matthew 18:2-6 (thematic): Related teaching within Matthew: Jesus places a child among the disciples as a model of greatness in the kingdom and warns against causing children to stumble—develops the theological significance of children in Jesus' community.
- Mark 9:36-37 (allusion): Similar scene and teaching: Jesus takes a child, places him among the disciples, and says welcoming a child in his name is equivalent to welcoming Jesus and God; echoes the motif of children as exemplars and objects of blessing.
Alternative generated candidates
- Then little children were brought to him that he might lay his hands on them and pray, but the disciples rebuked those who brought them.
- Then little children were brought to him that he might lay his hands on them and pray; and the disciples rebuked those who brought them.
Matt.19.14 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ειπεν·Αφετε: VERB,aor,act,ind,3,sg+VERB,pres,act,imp,2,pl
- τα: ART,nom,pl,neut
- παιδια: NOUN,nom/acc,pl,n
- και: CONJ
- μη: PART
- κωλυετε: VERB,pres,act,imp,2,pl
- αυτα: PRON,acc,pl,n
- ελθειν: VERB,aor,act,inf
- προς: PREP
- με: PRON,acc,sg,1
- των: ART,gen,pl,m
- γαρ: CONJ
- τοιουτων: ADJ,gen,pl,m
- εστιν: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- των: ART,gen,pl,m
- ουρανων: NOUN,gen,pl,m
Parallels
- Mark 10:14-15 (quotation): Direct parallel narrative with the same saying—Jesus rebukes the disciples for hindering children and declares the kingdom belongs to such as these.
- Luke 18:16-17 (quotation): Near-identical account where Jesus invites children to come and states that one must receive the kingdom like a child.
- Matthew 18:3 (thematic): Jesus teaches that unless one becomes like a child one will not enter the kingdom of heaven, linking childlikeness with access to the kingdom.
- Matthew 18:10 (thematic): Speaks of the care and status of children (their angels) in God's presence, reinforcing the special concern for children in Jesus' teaching on the kingdom.
Alternative generated candidates
- But Jesus said, "Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven."
- But Jesus said, 'Let the little children come to me, and do not hinder them; for to such belongs the kingdom of heaven.' And he laid his hands on them and went on his way.
Matt.19.15 - Details
Original Text
Morphology
- και: CONJ
- επιθεις: VERB,aor,act,part,nom,m,sg
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- αυτοις: PRON,dat,pl,m
- επορευθη: VERB,aor,pass,ind,3,sg
- εκειθεν: ADV
Parallels
- Mark 10:16 (verbal): Mark gives the parallel account of the same episode: Jesus takes the children, lays his hands on them (or embraces them) and departs — wording and actions closely mirror Matthew 19:13–15.
- Luke 18:16 (structural): Luke records the same pericope (children brought to Jesus); he likewise has Jesus receive the children, place hands on them and teach about the kingdom, paralleling Matthew's sequence and theme.
- Matt.19:13 (structural): Immediate Matthean context: verse 13 introduces the children brought to Jesus and the disciples' rebuke, which leads directly to the laying on of hands and Jesus' departure in v.15.
- Acts 8:17 (thematic): Shares the broader motif of 'laying on of hands' as a gesture conveying blessing, commissioning or impartation (here the Spirit); connects Matthew's gesture of blessing the children with early Christian practice and symbolism.
Alternative generated candidates
- And he laid his hands on them and went on from there.
- And when he had gone away from there he went along the Sea of Galilee; and great crowds followed him, and he healed them there.
When Jesus had finished these sayings, he went away from Galilee and came into the region of Judea beyond the Jordan. And great crowds followed him, and he healed them there. And Pharisees came up to him and tested him, saying, 'Is it lawful for a man to divorce his wife for any cause?'
He answered, 'Have you not read that the one who made them from the beginning made them male and female,
'and said, “For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh”?'
'So they are no longer two but one flesh. What therefore God has joined together, let no one separate.'
They said to him, 'Why then did Moses command to give a certificate of divorce and to send her away?'
He said to them, 'Moses allowed you to divorce your wives because of the hardness of your hearts; but from the beginning it was not so.
'I tell you, whoever divorces his wife, except for sexual immorality, and marries another commits adultery.'
The disciples said to him, 'If that is so between a husband and his wife, it is better not to marry.'
He said to them, 'Not everyone can accept this saying, but only those to whom it is given.
'For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who can accept it accept it.'
Then children were brought to him that he might lay his hands on them and pray; but the disciples rebuked those who brought them. But Jesus said, 'Let the little children come to me, and do not hinder them, for to such belongs the kingdom of heaven.' And he laid his hands on them and went on from there.