Seven Woes on the Scribes and Pharisees
Matthew 23:1-39
Matt.23.1 - Details
Original Text
Morphology
- Τοτε: ADV
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ελαλησεν: VERB,aor,act,ind,3,sg
- τοις: ART,dat,pl,m
- οχλοις: NOUN,dat,pl,m
- και: CONJ
- τοις: ART,dat,pl,m
- μαθηταις: NOUN,dat,pl,m
- αυτου: PRON,gen,sg,3,m
Parallels
- Matt.5:1-2 (verbal): Similar narrative formula introducing a major public teaching: Jesus addresses the crowds and his disciples (beginning of the Sermon on the Mount).
- Luke 6:17-20 (structural): Parallel setting where Jesus stands with his disciples and a great crowd and then speaks blessings and teaching (Sermon on the Plain) — similar distinction between crowd and disciples.
- Mark 4:1-2 (verbal): Mark’s opening to a teaching episode: Jesus begins to teach beside the sea with a great multitude and his disciples present, echoing the scene-setting of Matthew 23:1.
- Luke 12:1 (thematic): Luke prefaces a direct address to the disciples in the presence of a large crowd (warning about the Pharisees), thematically akin to Matthew’s transition into teaching about the scribes and Pharisees.
Alternative generated candidates
- Then Jesus spoke to the crowds and to his disciples:
- Then Jesus spoke to the crowds and to his disciples,
Matt.23.2 - Details
Original Text
Morphology
- λεγων·Επι: PART,pres,act,nom,sg,m+PREP
- της: ART,gen,sg,f
- Μωυσεως: NOUN,gen,sg,m
- καθεδρας: NOUN,acc,pl,f
- εκαθισαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- Φαρισαιοι: NOUN,nom,pl,m
Parallels
- Luke 20:45-47 (thematic): Luke contains a close parallel warning about the scribes’ conduct and hypocrisy (cf. Matthew’s woes against scribes and Pharisees), linking Jesus’ critique of their teaching role to their moral failures.
- Matthew 23:3 (structural): Immediate continuation of the same pericope: acknowledges the scribes’ position (‘Moses’ seat’) as authoritative for teaching while warning against imitating their deeds.
- Acts 15:21 (allusion): Shows the longstanding synagogue practice of reading Moses regularly (‘Moses is read every Sabbath’), which undergirds the idea of an established locus of Mosaic teaching authority.
- John 1:17 (thematic): Contrasts the Law given through Moses with the revelation in Christ, bearing on the significance of sitting in ‘Moses’ seat’ as the locus of Mosaic legal-teaching that Jesus both honors and supersedes.
- Matthew 5:17 (thematic): Jesus’ statement about not abolishing but fulfilling the Law connects to the authority associated with Moses’ seat and frames how his followers should relate to scribal teaching of the Law.
Alternative generated candidates
- "The scribes and the Pharisees sit in the seat of Moses.
- 'The scribes and the Pharisees sit on the seat of Moses;
Matt.23.3 - Details
Original Text
Morphology
- παντα: ADJ,acc,pl,n
- ουν: CONJ
- οσα: PRON,acc,pl,n
- εαν: CONJ
- ειπωσιν: VERB,aor,act,sub,3,pl
- υμιν: PRON,dat,pl,m
- ποιησατε: VERB,aor,act,imp,2,pl
- και: CONJ
- τηρειτε: VERB,pres,act,imp,2,pl
- κατα: PREP
- δε: CONJ
- τα: ART,nom,pl,neut
- εργα: NOUN,acc,pl,nt
- αυτων: PRON,gen,pl,3
- μη: PART
- ποιειτε: VERB,pres,act,ind,2,pl
- λεγουσιν: VERB,pres,act,ind,3,pl
- γαρ: CONJ
- και: CONJ
- ου: PART
- ποιουσιν: VERB,pres,act,ind,3,pl
Parallels
- Luke 6:46 (verbal): Jesus asks, “Why do you call me 'Lord, Lord,' and do not do what I say?” — a direct verbal/thematic parallel criticizing saying one thing while failing to act.
- Matthew 15:7-9 (quotation): Jesus cites Isaiah to condemn hypocritical lip-service—'honor me with your lips, but your heart is far from me'—echoing the contrast between saying and doing.
- Mark 7:6-7 (quotation): Parallel to Matthew 15, Mark records Jesus quoting Isaiah against outward religiosity that contradicts true obedience (saying but not doing).
- Isaiah 29:13 (quotation): The original OT source quoted by Jesus (in Matt/Mark) condemning ritual speech without heartfelt obedience—background to the 'they say and do not' charge.
- Romans 2:21-24 (thematic): Paul rebukes teachers who instruct others but fail to practice what they teach, exposing the same hypocrisy and its damaging witness.
Alternative generated candidates
- Therefore do and observe whatever they tell you, but do not follow their deeds—since they say things and do not practice them.
- so do and observe whatever they tell you; but do not do according to their deeds, for they say things and do not do them.'
Matt.23.4 - Details
Original Text
Morphology
- δεσμευουσιν: VERB,pres,act,ind,3,pl
- δε: CONJ
- φορτια: NOUN,acc,pl,n
- βαρεα: ADJ,acc,pl,n
- και: CONJ
- επιτιθεασιν: VERB,pres,act,ind,3,pl
- επι: PREP
- τους: ART,acc,pl,m
- ωμους: NOUN,acc,pl,m
- των: ART,gen,pl,m
- ανθρωπων: NOUN,gen,pl,m
- αυτοι: PRON,nom,pl,m
- δε: CONJ
- τω: ART,dat,sg,m
- δακτυλω: NOUN,dat,sg,m
- αυτων: PRON,gen,pl,3
- ου: PART
- θελουσιν: VERB,pres,act,ind,3,pl
- κινησαι: VERB,aor,act,inf
- αυτα: PRON,acc,pl,n
Parallels
- Luke 11:46 (verbal): Nearly identical criticism: Pharisees/lawyers 'load men with burdens hard to bear' and 'do not touch the burdens with one of their fingers' — a close verbal parallel to Matt 23:4.
- Matt 11:28-30 (thematic): Jesus contrasts oppressive burdens with his own 'easy yoke' and rest for the weary, offering a direct theological counterpoint to the Pharisees' heavy requirements.
- Acts 15:10 (allusion): Peter objects to 'putting on the neck of the disciples a yoke' — early church language for imposing legal burdens echoes Jesus' condemnation of oppressive requirements.
- Galatians 5:1 (thematic): Paul warns against submitting again to a 'yoke of slavery,' developing the New Testament theme that legalistic obligations burden believers like the Pharisees' demands in Matt 23:4.
- Matt 23:2-3 (structural): Immediate context: Jesus introduces the charge against the scribes and Pharisees, acknowledging their teaching authority while condemning their hypocritical practice of imposing burdens they do not keep.
Alternative generated candidates
- They bind heavy burdens and lay them on people’s shoulders, yet they themselves will not lift a finger to move them.
- 'They bind heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with a finger.'
Matt.23.5 - Details
Original Text
Morphology
- παντα: ADJ,acc,pl,n
- δε: CONJ
- τα: ART,nom,pl,neut
- εργα: NOUN,nom,pl,n
- αυτων: PRON,gen,pl,3
- ποιουσιν: VERB,pres,act,ind,3,pl
- προς: PREP
- το: ART,nom,sg,n
- θεαθηναι: VERB,aor,pass,inf
- τοις: ART,dat,pl,m
- ανθρωποις·πλατυνουσι: NOUN,dat,pl,m|VERB,pres,act,ind,3,pl
- γαρ: CONJ
- τα: ART,nom,pl,neut
- φυλακτηρια: NOUN,acc,pl,n
- αυτων: PRON,gen,pl,3
- και: CONJ
- μεγαλυνουσι: VERB,pres,act,ind,3,pl
- τα: ART,nom,pl,neut
- κρασπεδα: NOUN,acc,pl,n
Parallels
- Matt.6.5 (verbal): Same teaching against hypocritical religiosity: ‘they pray to be seen by men’—direct verbal parallel about doing religious acts for human praise.
- Matt.6.2 (verbal): Parallel condemnation of almsgiving done for public praise—shares the motif and similar wording about seeking human honor.
- Mark 12.38-40 (thematic): Jesus’ warning about scribes who seek honorability and outward display (long robes, places of honor) and perform pious acts for show—echoes the critique of acting ‘to be seen by men.’
- Luke 20.46-47 (thematic): Luke’s version of the warning against scribes who love public recognition and make ostentatious prayers—closely parallels Matthew’s rebuke of public piety for appearance’s sake.
- Matt.23.27-28 (structural): Within the same discourse: condemnation of outward religiosity that conceals inner corruption (‘outwardly appear righteous… inwardly full of hypocrisy’)—develops the same contrast between appearance and reality.
Alternative generated candidates
- All their works they do to be seen by others: they widen their phylacteries and lengthen their fringes.
- 'All their works they do to be seen by others: they enlarge their phylacteries and lengthen the tassels of their garments,'
Matt.23.6 - Details
Original Text
Morphology
- φιλουσι: VERB,pres,act,ind,3,pl
- δε: CONJ
- την: ART,acc,sg,f
- πρωτοκλισιαν: NOUN,acc,sg,f
- εν: PREP
- τοις: ART,dat,pl,m
- δειπνοις: NOUN,dat,pl,n
- και: CONJ
- τας: ART,acc,pl,f
- πρωτοκαθεδριας: NOUN,acc,pl,f
- εν: PREP
- ταις: ART,dat,pl,f
- συναγωγαις: NOUN,dat,pl,f
Parallels
- Mark 12:38-39 (verbal): Mark records a closely parallel saying condemning scribes who ‘love the best seats in the synagogues’ and greetings in the marketplaces — nearly the same wording and charge as Matt 23:6.
- Luke 11:43 (verbal): Luke preserves a parallel lament of Jesus: ‘you love the highest seat in the synagogues and greetings in the marketplaces,’ matching the critique of seeking places of honor.
- Luke 14:7-11 (thematic): Jesus’ parable advising guests not to take the place of honor at a banquet thematically confronts the same desire for prominent seating that Matt 23:6 criticizes.
- James 2:1-4 (thematic): James condemns favoritism in assembly seating (giving honor to rich/well-dressed guests), reflecting the same social concern about seeking status and preferential places.
Alternative generated candidates
- They love the place of honor at banquets and the best seats in the synagogues,
- 'they love the place of honor at feasts and the best seats in the synagogues,'
Matt.23.7 - Details
Original Text
Morphology
- και: CONJ
- τους: ART,acc,pl,m
- ασπασμους: NOUN,acc,pl,m
- εν: PREP
- ταις: ART,dat,pl,f
- αγοραις: NOUN,dat,pl,f
- και: CONJ
- καλεισθαι: VERB,pres,mid/pass,inf
- υπο: PREP
- των: ART,gen,pl,m
- ανθρωπων·Ραββι: NOUN,gen,pl,m+NOUN,voc,sg,m
Parallels
- Luke 11:43 (verbal): Nearly identical wording in Luke's parallel of Jesus' woe: accuses Pharisees of loving greetings in the marketplaces and being called 'Rabbi'.
- Mark 12:38 (verbal): Mark's warning about the scribes uses similar language ('greetings in the marketplaces') emphasizing their love of public honor.
- Matt.23:6 (structural): Immediate context in the same passage: verse 6 accuses them of loving places of honor at banquets and in synagogues, closely linked thematically and rhetorically to v.7.
- John 12:43 (thematic): Different setting but same theme: leaders who 'loved the glory that comes from men'—seeking human praise rather than God's approval.
Alternative generated candidates
- they delight in greetings in the marketplaces and to be called 'Rabbi' by people.
- 'and salutations in the marketplaces and to be called rabbi by men.'
Matt.23.8 - Details
Original Text
Morphology
- υμεις: PRON,nom,pl,2
- δε: CONJ
- μη: PART
- κληθητε·Ραββι: VERB,aor,pass,subj,2,pl+NOUN,voc,sg,m
- εις: PREP
- γαρ: CONJ
- εστιν: VERB,pres,act,ind,3,sg
- υμων: PRON,gen,pl,2
- ο: ART,nom,sg,m
- διδασκαλος: NOUN,nom,sg,m
- παντες: ADJ,nom,pl,m
- δε: CONJ
- υμεις: PRON,nom,pl,2
- αδελφοι: NOUN,nom,pl,m
- εστε·: VERB,pres,act,ind,2,pl
Parallels
- Matt.23.9-10 (structural): Immediate context/continuation: expands the prohibition on honorific titles ("call no man father... teacher") and reinforces the single-teacher/kinship theme.
- Luke 6:40 (verbal): Uses the same teacher-disciple language: "A disciple is not above his teacher..." emphasizing the proper relation between teacher and followers, echoing 'one teacher.'
- Luke 22:24-27 (thematic): Jesus rebukes a dispute about status and insists the greatest must be like the youngest/servant, connecting humility and rejection of honorifics implicit in Matthew 23:8.
- Mark 9:33-35 (thematic): Jesus teaches that true greatness is servanthood ("If anyone would be first, he must be last..."), resonating with the call to eschew titles and boastful status.
- John 13:13-16 (verbal): Jesus acknowledges the title 'Teacher' for himself and models servant leadership (washing feet), providing a contrast to the Pharisees' claim to titles and authority addressed in Matthew 23:8.
Alternative generated candidates
- But you are not to be called 'Rabbi,' for one is your Rabbi, the Christ, and all of you are brothers.
- 'But you must not be called rabbi; for one is your Teacher, and you are all brothers.'
Matt.23.9 - Details
Original Text
Morphology
- και: CONJ
- πατερα: NOUN,acc,sg,m
- μη: PART
- καλεσητε: VERB,aor,act,subj,2,pl
- υμων: PRON,gen,pl,2
- επι: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- εις: PREP
- γαρ: CONJ
- εστιν: VERB,pres,act,ind,3,sg
- υμων: PRON,gen,pl,2
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- ουρανιος·: ADJ,nom,sg,m
Parallels
- Matt.23.8 (verbal): Immediate context in the same discourse: similarly warns against honorific titles ('be not ye called Rabbi') and emphasizes the singular authority of Christ.
- Matt.23.10 (verbal): Closely linked verse in the same passage: forbids calling men 'instructor' and reiterates that there is one instructor (Christ), parallel to the claim of one Father in heaven.
- 1 Cor.4.15 (verbal): Paul says 'though ye have ten thousand instructors... yet have ye not many fathers'—a similar polemic about the proper use of 'father' and the primacy of spiritual paternity in Christ.
- Heb.12.9 (thematic): Contrasts human fatherhood with God's fatherhood: earthly fathers correct us provisionally, but God is the ultimate father who is to be honored—echoing the exclusive status of the heavenly Father.
- Mal.2.10 (thematic): Old Testament affirmation 'Have we not all one father? hath not one God created us?' parallels Matthew's stress on the singular divine Father rather than earthly paternal titles.
Alternative generated candidates
- Call no one your father on earth; for one is your Father, the heavenly one.
- 'Call no one your father upon the earth; for one is your Father, who is in heaven.'
Matt.23.10 - Details
Original Text
Morphology
- μηδε: CONJ
- κληθητε: VERB,aor,pass,subj,2,pl
- καθηγηται: NOUN,nom,pl,m
- οτι: CONJ
- καθηγητης: NOUN,nom,sg,m
- υμων: PRON,gen,pl,2
- εστιν: VERB,pres,act,ind,3,sg
- εις: PREP
- ο: ART,nom,sg,m
- χριστος·: NOUN,nom,sg,m
Parallels
- Matthew 23:8-10 (structural): Immediate context—Jesus forbids honorific titles (Rabbi, Father) and states ‘one is your Teacher, the Christ,’ framing v.10 within the same polemic.
- Matthew 10:24-25 (verbal): Uses the saying ‘a disciple is not above his teacher,’ a parallel proverb about the relation of followers to their authoritative teacher.
- Luke 6:40 (verbal): Parallel formulation: ‘A disciple is not above his teacher; but every one that is perfect shall be as his teacher,’ echoing the same teacher–disciple dynamic.
- John 13:13 (verbal): Jesus explicitly identified as ‘Teacher’ (και Διδάσκαλος), resonating with Matthew’s claim that Christ is the one true teacher.
- James 3:1 (thematic): Warns against becoming teachers lightly because of stricter judgment—shares the theme of caution about assuming authoritative teaching roles.
Alternative generated candidates
- Nor be called instructors; for one is your Instructor, the Christ.
- 'Nor be you called masters; for one is your Master, the Christ.'
Matt.23.11 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- μειζων: ADJ,nom,sg,m,comp
- υμων: PRON,gen,pl,2
- εσται: VERB,fut,mid,ind,3,sg
- υμων: PRON,gen,pl,2
- διακονος: NOUN,nom,sg,m
Parallels
- Matt.20:26-28 (verbal): Same teaching in Matthew: 'whoever would be great among you must be your servant,' with the added explanation of the Son of Man coming to serve rather than be served.
- Mark 10:43-44 (verbal): Parallel wording in Mark: 'whoever would be first among you must be slave of all,' echoing the reversal of greatness into servanthood.
- Mark 9:35 (structural): Jesus teaches that true greatness means being 'last of all and servant of all,' a closely related programmatic statement about status and service.
- Luke 22:26 (thematic): Luke frames the principle negatively and positively: the greatest among you should be like the youngest and the leader like one who serves—same ethic of servant-leadership.
- John 13:14-15 (allusion): Jesus' footwashing models servant leadership—'you also ought to wash one another's feet'—an enacted illustration of being a servant as true greatness.
Alternative generated candidates
- The greatest among you must be your servant.
- 'The greatest among you shall be your servant;
Matt.23.12 - Details
Original Text
Morphology
- οστις: PRON,nom,sg,m
- δε: CONJ
- υψωσει: VERB,fut,act,ind,3,sg
- εαυτον: PRON,acc,sg,m
- ταπεινωθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- οστις: PRON,nom,sg,m
- ταπεινωσει: VERB,fut,act,ind,3,sg
- εαυτον: PRON,acc,sg,m
- υψωθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Luke 14:11 (verbal): Almost identical saying in a different teaching context: 'For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.' (teaching on humility at feasts).
- Luke 18:14 (verbal): Concluding line of the Pharisee and tax collector parable with the same reversal principle: self-exaltation leads to humiliation; humility leads to exaltation.
- James 4:10 (verbal): Direct exhortation: 'Humble yourselves before the Lord, and he will exalt you,' echoing the promise of exaltation for the humble.
- 1 Peter 5:6 (verbal): Similar command and promise: 'Humble yourselves under the mighty hand of God, that he may exalt you in due time,' reflecting the same theological reversal.
- Prov.29:23 (thematic): Wisdom parallel: 'A man's pride will bring him low, but he who is lowly in spirit will obtain honor,' expressing the same contrast between pride and humility.
Alternative generated candidates
- Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
- and whoever exalts himself will be humbled, and whoever humbles himself will be exalted.'
Matt.23.13 - Details
Original Text
Morphology
- Ουαι: INTJ
- δε: CONJ
- υμιν: PRON,dat,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- υποκριται: NOUN,voc,pl,m
- οτι: CONJ
- κλειετε: VERB,pres,act,ind,2,pl
- την: ART,acc,sg,f
- βασιλειαν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- ουρανων: NOUN,gen,pl,m
- εμπροσθεν: PREP
- των: ART,gen,pl,m
- ανθρωπων·υμεις: NOUN,gen,pl,m+PRON,nom,pl,2
- γαρ: CONJ
- ουκ: PART
- εισερχεσθε: VERB,pres,mid,ind,2,pl
- ουδε: CONJ
- τους: ART,acc,pl,m
- εισερχομενους: VERB,pres,mid,ptcp,acc,pl,m
- αφιετε: VERB,pres,act,ind,2,pl
- εισελθειν: VERB,aor,act,inf
Parallels
- Luke 11:52 (verbal): Near-verbatim parallel: accuses religious leaders of taking away the key/closing the way and not entering themselves while hindering others from entering.
- Matthew 23:15 (thematic): Same 'woe' discourse condemning scribes/Pharisees for their role in misdirecting or barring people from true access to God's realm (making converts worse and obstructing entry).
- Matthew 23:4 (structural): Within the same chapter: accuses leaders of placing heavy burdens on people they do not lift—another charge about obstructing people's access to God/practice of faith.
- John 10:1-10 (esp. v.9) (thematic): Contrasts Jesus as the true door/way of access to God's sheep with leaders who block or falsify access—theological counterpart to the accusation of shutting out the kingdom.
Alternative generated candidates
- "But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces; you do not enter yourselves, and you refuse to let others enter.
- 'Woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven before men; you do not enter yourselves, nor do you allow those who would enter to go in.'
Matt.23.15 - Details
Original Text
Morphology
- Ουαι: INTERJ
- υμιν: PRON,dat,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- υποκριται: NOUN,voc,pl,m
- οτι: CONJ
- περιαγετε: VERB,pres,act,ind,2,pl
- την: ART,acc,sg,f
- θαλασσαν: NOUN,acc,sg,f
- και: CONJ
- την: ART,acc,sg,f
- ξηραν: NOUN,acc,sg,f
- ποιησαι: VERB,aor,act,inf
- ενα: NUM,acc,sg,m
- προσηλυτον: NOUN,acc,sg,m
- και: CONJ
- οταν: CONJ,sub
- γενηται: VERB,aor,mid,subj,3,sg
- ποιειτε: VERB,pres,act,ind,2,pl
- αυτον: PRON,acc,sg,m,3
- υιον: NOUN,acc,sg,m
- γεεννης: NOUN,gen,sg,f
- διπλοτερον: ADV,comp
- υμων: PRON,gen,pl,2
Parallels
- Luke 11:52 (thematic): Also a 'woe' against religious leaders who mislead or hinder seekers—both condemn scribes/experts for improperly handling the way people enter God's kingdom.
- Matthew 18:6 (thematic): Warns that causing others (especially new or vulnerable ones) to sin brings severe judgment—parallels Matthew 23:15's charge that Pharisees make proselytes 'sons of Gehenna.'
- Matthew 5:22 (verbal): Uses the same Gehenna/hell imagery for final condemnation; connects the theme of severe wrath for grave moral/religious failure (here, hypocrisy and leading others astray).
- Acts 15:1 (see also Acts 15:5) (thematic): Addresses leaders who press juridical requirements on converts (Judaizers) and thus mislead proselytes—parallel concern about religious authorities corrupting new converts' faith/practice.
- Mark 7:6 (quoting Isaiah 29:13) (quotation): Jesus calls the leaders 'hypocrites' and cites Isaiah's condemnation—parallels Matthew 23's broader denunciation of Pharisaic hypocrisy and misuse of religious office.
Alternative generated candidates
- Woe to you, scribes and Pharisees, hypocrites! For you travel sea and land to make one proselyte, and when he becomes one, you make him twice as much a child of Gehenna as yourselves.
- 'Woe to you, scribes and Pharisees, hypocrites! For you travel sea and land to make one proselyte, and when he becomes one you make him twice as much a child of Gehenna as yourselves.'
Matt.23.16 - Details
Original Text
Morphology
- Ουαι: INTERJ
- υμιν: PRON,dat,pl,m
- οδηγοι: NOUN,nom,pl,m
- τυφλοι: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- λεγοντες·Ος: VERB,pres,act,ptc,nom,pl,m
- αν: PART
- ομοση: VERB,aor,act,subj,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- ναω: NOUN,dat,sg,m
- ουδεν: PRON,acc,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- ος: PRO,nom,sg,m
- δ᾽αν: PART
- ομοση: VERB,aor,act,subj,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- χρυσω: NOUN,dat,sg,m
- του: ART,gen,sg,n
- ναου: NOUN,gen,sg,m
- οφειλει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 23:17-22 (verbal): Immediate continuation of v.16; Jesus exposes the Pharisees' logic about swearing by the temple versus the temple's gold and extends the critique to oaths by heaven and earth.
- Matthew 5:33-37 (thematic): Sermon-on-the-Mount teaching forbidding swearing and urging simple honesty ('let your yes be yes'); provides the ethical principle behind Jesus' criticism of casuistic oaths.
- Luke 11:42-54 (structural): Lukan parallel to Matthew's series of 'woes' against Pharisees and lawyers; shares the theme of hypocritical piety and legalistic distortion of God's ways (though wording about oaths is not identical).
- James 5:12 (verbal): Later NT admonition echoing Jesus' teaching not to swear but to let speech be trustworthy ('do not swear...let your 'Yes' be 'Yes''); reinforces the ethical prohibition against reliance on oaths.
- Deuteronomy 23:21-23 (allusion): Israelite law about keeping vows to the LORD and not delaying fulfillment; provides the Old Testament legal background against which debates over the binding nature of oaths arose.
Alternative generated candidates
- Woe to you, blind guides, who say, 'If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is bound by his oath.'
- 'Woe to you, blind guides, who say, “If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is bound by his oath.”'
Matt.23.17 - Details
Original Text
Morphology
- μωροι: ADJ,nom,pl,m
- και: CONJ
- τυφλοι: NOUN,nom,pl,m
- τις: PRON,nom,sg,m
- γαρ: CONJ
- μειζων: ADJ,nom,sg,m,comp
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- χρυσος: NOUN,nom,sg,m
- η: ART,nom,sg,f
- ο: ART,nom,sg,m
- ναος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- αγιασας: VERB,aor,act,ptc,nom,sg,m
- τον: ART,acc,sg,m
- χρυσον: NOUN,acc,sg,m
Parallels
- Matt.23.16 (structural): Immediate context: the same series of rebukes calling the leaders 'blind' and 'foolish,' introducing the rhetorical contrasts about what is truly greater/sacred.
- Matt.23.18 (verbal): A parallel rhetorical question using the same logic about altar and gift (rather than temple and gold), directly mirroring the form and point of 23:17.
- Matt.23.19 (verbal): Continues the argument about the altar/temple and items associated with it, applying the principle to oaths—shows the same concern for what confers holiness.
- Luke 11:39-41 (thematic): Jesus' rebuke of Pharisees for external cleansing while neglecting inward justice/mercy parallels the critique of misplaced valuation (gold vs. the temple that sanctifies it).
- 1 Cor.3:16-17 (thematic): Paul's claim that believers are God's temple and must be kept holy echoes the theological priority of the temple's sanctity over material things expressed in Matthew 23:17.
Alternative generated candidates
- You fools and blind! Which is greater, the gold or the one who sanctifies the gold?
- 'You fools and blind men! Which is greater, the gold, or the temple that sanctifies the gold?'
Matt.23.18 - Details
Original Text
Morphology
- και·Ος: CONJ+PRON,nom,sg,m
- αν: PART
- ομοση: VERB,pres,act,subj,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- θυσιαστηριω: NOUN,dat,sg,n
- ουδεν: PRON,acc,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- ος: PRO,nom,sg,m
- δ᾽αν: PART
- ομοση: VERB,pres,act,subj,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- δωρω: NOUN,dat,sg,n
- τω: ART,dat,sg,m
- επανω: PREP
- αυτου: PRON,gen,sg,3,m
- οφειλει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 23:19 (verbal): Immediate parallel in the same denunciation of Pharisees; repeats and contrasts the logic about swearing by the altar versus the gift on it.
- Matthew 23:21-22 (verbal): Continuation of the same pericope explaining how swearing by the temple, heaven, or earth relates to obligations—directly linked wording and argument to v.18.
- Matthew 5:33-37 (thematic): Sermon on the Mount teaching against swearing and urging straightforward speech (let your 'Yes' be yes), addressing the same ethical issue of oaths.
- James 5:12 (verbal): Echoes Jesus’ teaching not to swear (let your 'Yes' be yes, your 'No' no); echoes the prohibition on oaths and the ideal of simple truth-telling.
- Deuteronomy 23:21-23 (thematic): Legal background on vows to God and the duty to fulfill them; provides Old Testament context for concerns about the binding nature of oaths and vows.
Alternative generated candidates
- And you say, 'If anyone swears by the altar, it is nothing; but if anyone swears by the gift on the altar, he is bound.'
- 'You also say, “If anyone swears by the altar, it is nothing; but if anyone swears by the gift on the altar, he is bound.”'
Matt.23.19 - Details
Original Text
Morphology
- τυφλοι: NOUN,nom,pl,m
- τι: ADV
- γαρ: CONJ
- μειζον: ADJ,comp,nom,sg,ne
- το: ART,nom,sg,n
- δωρον: NOUN,nom,sg,n
- η: ART,nom,sg,f
- το: ART,nom,sg,n
- θυσιαστηριον: NOUN,nom,sg,n
- το: ART,nom,sg,n
- αγιαζον: VERB,pres,act,part,nom,sg,n
- το: ART,nom,sg,n
- δωρον: NOUN,nom,sg,n
Parallels
- Matt.23.18 (structural): Immediate context: contrasts swearing by the altar with swearing by the gift, setting up the rhetorical question about which is greater (gift or altar).
- Exod.29:36-37 (verbal): Old Testament law: the altar is declared most holy and whatever touches it is holy — grounds the idea that the altar sanctifies what is offered.
- 1 Cor.10:18 (thematic): Paul: 'they which eat of the sacrifices are partakers of the altar' — uses the same logic that participation in a sacrifice is enabled by the altar's sanctifying function.
- Heb.13:10-12 (allusion): Early Christian use of altar language: 'we have an altar' and Jesus' blood as the means of sanctification echo the theme that the altar (sacrifice) confers holiness on what is offered.
Alternative generated candidates
- You blind men! Which is greater, the gift or the altar that makes the gift sacred?
- 'You blind men! Which is greater, the gift, or the altar that sanctifies the gift?'
Matt.23.20 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- ουν: CONJ
- ομοσας: VERB,aor,act,subj,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- θυσιαστηριω: NOUN,dat,sg,n
- ομνυει: VERB,pres,act,ind,3,sg
- εν: PREP
- αυτω: PRON,dat,sg,m
- και: CONJ
- εν: PREP
- πασι: ADJ,dat,pl,m
- τοις: ART,dat,pl,m
- επανω: PREP
- αυτου·: PRON,gen,sg,m
Parallels
- Matt.23.21 (verbal): Immediate parallel in the same discourse: continues the sequence about oaths, stating that swearing by the temple is swearing by it and by Him who dwells in it—very close verbal and structural connection.
- Matt.23.22 (verbal): Direct continuation of the teaching: swearing by heaven is swearing by the throne of God—completes the set of parallel statements about oaths begun in v.20.
- Matt.5.34-37 (thematic): Sermon on the Mount prohibition of oath-taking and command to simple truthfulness (let your 'Yes' be 'Yes')—same theme of avoiding binding oaths and valuing plain honesty.
- James.5.12 (verbal): Explicit echo of Jesus’ teaching: forbids swearing and instructs believers that 'let your yes be yes, and your no, no'—a direct verbal and ethical parallel.
- Lev.19.12 (allusion): Old Testament legal background prohibiting false swearing by God's name provides the covenantal and legal context for NT discussion about the meaning and seriousness of oaths.
Alternative generated candidates
- Therefore whoever swears by the altar swears by it and by everything on it.
- 'Therefore he who swears by the altar swears by it and by everything upon it; and he who swears by the temple swears by it and by him who dwells in it.'
Matt.23.21 - Details
Original Text
Morphology
- και: CONJ
- ο: ART,nom,sg,m
- ομοσας: VERB,aor,act,part,nom,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- ναω: NOUN,dat,sg,m
- ομνυει: VERB,pres,act,ind,3,sg
- εν: PREP
- αυτω: PRON,dat,sg,m
- και: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- κατοικουντι: VERB,pres,act,part,dat,sg,m
- αυτον·: PRON,acc,sg,masc
Parallels
- Matthew 23:16 (structural): Immediate context in the same denunciation of Pharisaic casuistry about oaths — contrasts swearing by the gold of the temple with swearing by the temple itself.
- Matthew 23:22 (structural): Paired verse that completes the argument: swearing by the altar (and its sacrificial status) is linked to the one who is represented by it, reinforcing the same point about the object revered.
- Matthew 5:34-37 (thematic): Sermon on the Mount teaching against oaths ('Do not swear at all... let your yes be yes')—same ethical concern about reliance on oaths rather than straightforward truthfulness.
- James 5:12 (thematic): Later NT admonition echoing Jesus' teaching: 'Do not swear... but let your yes be yes,' addressing the proper practice and avoidance of oaths.
- Leviticus 19:12 (allusion): Old Testament law prohibiting false swearing by God's name provides the covenantal background for New Testament critiques of improper oaths and selective veneration of temple/altar.
Alternative generated candidates
- And whoever swears by the temple swears by it and by the one who dwells in it.
- 'He who swears by heaven swears by the throne of God and by him who sits upon it.'
Matt.23.22 - Details
Original Text
Morphology
- και: CONJ
- ο: ART,nom,sg,m
- ομοσας: VERB,aor,act,part,nom,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- ουρανω: NOUN,dat,sg,m
- ομνυει: VERB,pres,act,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- θρονω: NOUN,dat,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- καθημενω: VERB,pres,mid,part,dat,sg,m
- επανω: PREP
- αυτου: PRON,gen,sg,3,m
Parallels
- Matthew 5:34-35 (verbal): Same teaching in the Sermon on the Mount: Jesus forbids oaths and explicitly says not to swear by heaven because heaven is God's throne (close verbal parallel).
- Matthew 23:21 (structural): Immediate context in the Woes: Jesus contrasts swearing by the temple/altar with swearing by heaven, forming the parallel pair that explains the logic of oaths in this discourse.
- Isaiah 66:1 (quotation): Old Testament source for the imagery—'Heaven is my throne, and the earth my footstool'—which undergirds the claim that swearing by heaven is swearing by God's throne.
- James 5:12 (thematic): A New Testament exhortation against swearing ('but above all, my brethren, do not swear...let your yes be yes'), reflecting the same ethical concern about oaths as Jesus' teaching.
Alternative generated candidates
- And whoever swears by heaven swears by God's throne and by the one who sits upon it.
- 'So, by your own tradition you have nullified the word of God. You hypocrites!'
Matt.23.23 - Details
Original Text
Morphology
- Ουαι: INTERJ
- υμιν: PRON,dat,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- υποκριται: NOUN,voc,pl,m
- οτι: CONJ
- αποδεκατουτε: VERB,pres,act,ind,2,pl
- το: ART,nom,sg,n
- ηδυοσμον: NOUN,acc,sg,n
- και: CONJ
- το: ART,nom,sg,n
- ανηθον: NOUN,acc,sg,n
- και: CONJ
- το: ART,nom,sg,n
- κυμινον: NOUN,acc,sg,n
- και: CONJ
- αφηκατε: VERB,aor,act,ind,2,pl
- τα: ART,nom,pl,neut
- βαρυτερα: ADJ,acc,pl,n
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- την: ART,acc,sg,f
- κρισιν: NOUN,acc,sg,f
- και: CONJ
- το: ART,nom,sg,n
- ελεος: NOUN,acc,sg,n
- και: CONJ
- την: ART,acc,sg,f
- πιστιν·ταυτα: NOUN,acc,sg,f+PRON,acc,pl,n
- εδει: VERB,impf,act,ind,3,sg
- ποιησαι: VERB,aor,act,inf
- κακεινα: DEM,nom,pl,n
- μη: PART
- αφιεναι: VERB,aor,act,inf
Parallels
- Luke 11:42 (verbal): Near-identical parallel: Jesus criticizes tithing of herbs while neglecting justice, mercy and faith — same rebuke phrasing and command to practice these things without omitting the lesser matters.
- Hosea 6:6 (allusion): God’s preference for steadfast love/knowledge over sacrifice echoes the emphasis on mercy and true faithfulness rather than mere ritual observance (Jesus elsewhere explicitly cites this verse).
- Micah 6:8 (thematic): Summarizes God’s ethical requirements—doing justice, loving mercy, and walking humbly with God—which correspond to the 'weightier matters' Jesus lists.
- Matt.23:27-28 (thematic): Continues the denunciation of Pharisaic hypocrisy: outward religious observance contrasted with inward corruption—consistent with criticizing meticulous tithing while ignoring justice and mercy.
- Amos 5:24 (thematic): Calls for justice to 'roll on like a river' and righteousness to prevail, reflecting the prophetic demand for ethical substance over mere cultic practice that Jesus invokes in 23:23.
Alternative generated candidates
- Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have neglected the weightier matters of the law—justice, mercy, and faithfulness. These were the things you ought to have practiced, without neglecting the others.
- 'Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have neglected the weightier matters of the law: justice, mercy, and faith. These things you ought to have done, without leaving the others undone.'
Matt.23.24 - Details
Original Text
Morphology
- οδηγοι: NOUN,nom,pl,m
- τυφλοι: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- διυλιζοντες: VERB,pres,act,ptc,nom,pl,m
- τον: ART,acc,sg,m
- κωνωπα: NOUN,acc,sg,m
- την: ART,acc,sg,f
- δε: CONJ
- καμηλον: NOUN,acc,sg,m
- καταπινοντες: VERB,pres,act,ptc,nom,pl,m
Parallels
- Matt.23.23 (structural): Immediate context in the same denunciation of scribes/Pharisees — condemns fussing over minor tithes while neglecting justice, mercy and faithfulness (same critique of misplaced priorities as the gnat/camel image).
- Matt.23.25-26 (thematic): Following verses attack outward piety and inner corruption ('first clean the inside of the cup…') — develops the same theme of hypocrisy underlying the gnat-and-camel saying.
- Luke 11:39-44 (thematic): Luke’s parallel collection of woes against Pharisaic hypocrisy (external purity, whitewashed tombs, inward uncleanness) corresponds closely in theme and intent to Matthew’s gnat/camel reproach.
- Amos 5:21-24 (allusion): Prophetic condemnation of empty ritual and religious observance without justice ('I hate, I despise your feasts… let justice roll down like waters') provides the prophetic background to Jesus’ critique of superficial piety.
- Isaiah 29:13 (thematic): Accuses people of honoring God with lips while hearts are far away — echoes Jesus’ charge that religious leaders emphasize minor externals while ignoring weightier matters and inner righteousness.
Alternative generated candidates
- You blind guides! You strain out a gnat but swallow a camel.
- 'You blind guides, who strain out a gnat but swallow a camel!'
Matt.23.25 - Details
Original Text
Morphology
- Ουαι: INTJ
- υμιν: PRON,dat,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- υποκριται: NOUN,voc,pl,m
- οτι: CONJ
- καθαριζετε: VERB,pres,act,ind,2,pl
- το: ART,nom,sg,n
- εξωθεν: ADV
- του: ART,gen,sg,n
- ποτηριου: NOUN,gen,sg,m
- και: CONJ
- της: ART,gen,sg,f
- παροψιδος: NOUN,gen,sg,f
- εσωθεν: ADV
- δε: CONJ
- γεμουσιν: VERB,pres,act,ind,3,pl
- εξ: PREP
- αρπαγης: NOUN,gen,sg,f
- και: CONJ
- ακρασιας: NOUN,gen,sg,f
Parallels
- Luke 11:39-44 (verbal): Almost identical rebuke about cleaning the outside of the cup/dish while being inwardly full of greed and wickedness; same 'woe' context addressing Pharisees' hypocrisy.
- Mark 7:6-7 (quotation): Jesus cites Isaiah 29:13 to accuse the Pharisees of honoring God with lips while hearts are far off—parallel indictment of outward religion masking inner corruption.
- Isaiah 29:13 (allusion): Prophetic critique of lip-service and hidden motives ('this people draw near with their mouth... their hearts are far away') echoed by Jesus in his denunciations of Pharisaic hypocrisy.
- Matt.23:27-28 (thematic): Neighboring woe-illustration using 'whitewashed tombs'—both passages contrast a clean outward appearance with internal impurity, developing the theme of hypocritical righteousness.
- 1 Samuel 16:7 (thematic): God’s contrast between human valuation of outward appearance and divine concern for the heart parallels Jesus' condemnation of external piety that hides inner moral corruption.
Alternative generated candidates
- Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and dish, but inside they are full of extortion and self-indulgence.
- 'Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and the dish, but inside they are full of extortion and self-indulgence.'
Matt.23.26 - Details
Original Text
Morphology
- Φαρισαιε: NOUN,voc,sg,m
- τυφλε: ADJ,voc,sg,m
- καθαρισον: VERB,aor,act,imp,2,sg
- πρωτον: ADV
- το: ART,nom,sg,n
- εντος: NOUN,acc,sg,n
- του: ART,gen,sg,n
- ποτηριου: NOUN,gen,sg,n
- και: CONJ
- της: ART,gen,sg,f
- παροψιδος: NOUN,gen,sg,f
- ινα: CONJ
- γενηται: VERB,aor,mid,subj,3,sg
- και: CONJ
- το: ART,nom,sg,n
- εκτος: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,3,m
- καθαρον: ADJ,acc,sg,n
Parallels
- Luke 11:39-41 (verbal): Nearly identical saying addressed to Pharisees: rebukes cleaning the outside while the inside is corrupt and urges cleansing the inside so the outside becomes clean.
- Matthew 23:25 (verbal): Immediate parallel within the same chapter: condemns Pharisees for cleaning the outside of the cup and platter while being full of extortion and excess inside—same motif of outward purity and inner corruption.
- Matthew 15:18-20 (thematic): Jesus teaches that what defiles a person comes from the heart rather than external ritual or food, stressing inner moral purity over external cleanliness.
- Isaiah 29:13 (allusion): Prophetic critique of hypocritical worship—honoring God with lips while the heart is far—used by Jesus elsewhere to condemn external religiosity without inward faithfulness.
- 1 Samuel 16:7 (thematic): God’s assessment contrasts human attention to outward appearance with divine concern for the heart, echoing the call to inner transformation rather than mere external conformity.
Alternative generated candidates
- You blind Pharisee! First cleanse the inside of the cup, so that the outside also may become clean.
- 'You blind Pharisee! First clean the inside of the cup and dish, that the outside also may be clean.'
Matt.23.27 - Details
Original Text
Morphology
- Ουαι: INTJ
- υμιν: PRON,dat,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- υποκριται: NOUN,voc,pl,m
- οτι: CONJ
- παρομοιαζετε: VERB,pres,act,ind,2,pl
- ταφοις: NOUN,dat,pl,m
- κεκονιαμενοις: PART,perf,pass,dat,pl,m
- οιτινες: PRON,nom,pl,m
- εξωθεν: ADV
- μεν: PART
- φαινονται: VERB,pres,mid/pass,ind,3,pl
- ωραιοι: ADJ,nom,pl,m
- εσωθεν: ADV
- δε: CONJ
- γεμουσιν: VERB,pres,act,ind,3,pl
- οστεων: NOUN,gen,pl,n
- νεκρων: NOUN,gen,pl,m
- και: CONJ
- πασης: ADJ,gen,sg,f
- ακαθαρσιας·: NOUN,gen,sg,f
Parallels
- Luke 11:44 (verbal): Near-verbatim parallel in Luke's woe speech: the same simile of 'whitewashed tombs' condemning outward showiness and inner corruption.
- Matt.23:25 (verbal): Earlier woe in the same discourse using similar language — 'clean the outside... inside full' — contrasting external purity with internal moral filth.
- Matt.23:29 (structural): Another woe in the same chapter about 'tombs of the prophets'; connects thematically to the tomb imagery and charges of hypocrisy toward God's messengers.
- Isaiah 29:13 (allusion): Prophetic critique of lip-service religion ('these people draw near with their mouth... but their hearts are far from me') — echoes the condemnations of external piety without inner righteousness.
- Amos 5:21-24 (thematic): Prophetic denunciation of ritual observance that lacks justice and righteousness ('I hate, I despise your feasts'); shares the ethical concern behind Jesus' rebuke of hypocritical religiosity.
Alternative generated candidates
- Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, outwardly appearing beautiful, but within full of dead bones and every kind of uncleanness.
- 'Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but inside are full of dead men's bones and all uncleanness.'
Matt.23.28 - Details
Original Text
Morphology
- ουτως: ADV
- και: CONJ
- υμεις: PRON,nom,pl,2
- εξωθεν: ADV
- μεν: PART
- φαινεσθε: VERB,pres/mp,ind,2,pl
- τοις: ART,dat,pl,m
- ανθρωποις: NOUN,dat,pl,m
- δικαιοι: ADJ,nom,pl,m
- εσωθεν: ADV
- δε: CONJ
- εστε: VERB,pres,act,ind,2,pl
- μεστοι: ADJ,nom,pl,m
- υποκρισεως: NOUN,gen,sg,f
- και: CONJ
- ανομιας: NOUN,gen,sg,f
Parallels
- Matt. 23:27 (verbal): Immediate parallel in the same discourse: both verses contrast outward appearance of righteousness with inward corruption (whitewashed tombs imagery in v.27, explicit ‘full of hypocrisy and lawlessness’ in v.28).
- Luke 11:44 (verbal): Luke’s version of Jesus’ woe to the Pharisees uses the same contrast between external show and internal uncleanness (whitewashed tombs), echoing Matthew’s critique of hypocritical piety.
- Isaiah 29:13 (allusion): Prophetic condemnation of lip-service religion—‘honor me with your lips, but hearts are far from me’—provides the prophetic background for Jesus’ indictment of outward religiosity without inward faithfulness.
- Romans 2:28–29 (thematic): Paul’s contrast between external identity/observance and true interior righteousness (circumcision of the heart) echoes Matthew’s distinction between outward appearance and inward reality.
- 1 Samuel 16:7 (thematic): God’s judgment of the heart rather than outward appearance undergirds the same ethical concern as Jesus’ rebuke of those who appear righteous to people but are corrupt within.
Alternative generated candidates
- So you outwardly appear righteous to people, but within you are full of hypocrisy and lawlessness.
- 'Even so you outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness.'
Matt.23.29 - Details
Original Text
Morphology
- Ουαι: INTJ
- υμιν: PRON,dat,pl,m
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- υποκριται: NOUN,voc,pl,m
- οτι: CONJ
- οικοδομειτε: VERB,pres,act,ind,2,pl
- τους: ART,acc,pl,m
- ταφους: NOUN,acc,pl,m
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- και: CONJ
- κοσμειτε: VERB,pres,act,ind,2,pl
- τα: ART,nom,pl,neut
- μνημεια: NOUN,acc,pl,n
- των: ART,gen,pl,m
- δικαιων: ADJ,gen,pl,m
Parallels
- Luke 11:47-48 (verbal): Nearly identical rebuke: accuses Pharisees of building tombs for the prophets while their fathers killed them; closely parallels Matthew’s wording and force.
- Matthew 23:31-32 (structural): Immediate context in the same speech: Jesus expands the charge by saying they are 'sons' of those who murdered the prophets, making the connection between honoring tombs and persecuting prophets explicit.
- Matthew 21:33-41 (thematic): Parable of the Wicked Tenants: landowners’ servants (and son) are beaten and killed—theme of Israel’s leaders rejecting and killing God's messengers, paralleling the charge against scribes and Pharisees.
- Luke 13:34-35 (thematic): Jesus laments Jerusalem’s history of rejecting and killing prophets and messengers sent to her, echoing the contrast between honoring past prophets and persecuting God’s representatives.
Alternative generated candidates
- Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous,
- 'Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous,'
Matt.23.30 - Details
Original Text
Morphology
- και: CONJ
- λεγετε·Ει: VERB,pres,act,ind,2,pl
- ημεθα: VERB,impf,act,ind,1,pl
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- των: ART,gen,pl,m
- πατερων: NOUN,gen,pl,m
- ημων: PRON,gen,pl,1
- ουκ: PART
- αν: PART
- ημεθα: VERB,impf,act,ind,1,pl
- αυτων: PRON,gen,pl,3
- κοινωνοι: NOUN,nom,pl,m
- εν: PREP
- τω: ART,dat,sg,m
- αιματι: NOUN,dat,sg,n
- των: ART,gen,pl,m
- προφητων·: NOUN,gen,pl,m
Parallels
- Luke 11:47-51 (verbal): Near-verbatim parallel in Luke: the same reproach that they claim their ancestors would not have been 'partners in the blood of the prophets' and the enumeration of prophets slain, placing responsibility on that generation.
- Matthew 23:29-36 (structural): Immediate literary context: a contiguous section in which Jesus denounces the scribes and Pharisees for honoring the tombs of the prophets while claiming ancestral innocence for their blood—verse 30 is embedded in this sustained denunciation.
- Acts 7:52 (allusion): Stephen's speech echoes the motif of ancestors persecuting prophets: 'Which of the prophets did your fathers not persecute?'—a direct charge that earlier generations persecuted and killed God's messengers.
- 1 Thessalonians 2:14-16 (thematic): Paul charges certain Jewish opponents with persecuting the Lord and the prophets and filling up the measure of sins—reflecting the same theme that God's messengers were slain and responsibility rests with that people/generation.
- Mark 12:1-9 (thematic): The parable of the tenants depicts servants (and finally the son) sent by the owner who are beaten and killed by tenants—an extended metaphor for prophets being rejected and slain, paralleling Jesus' charge against the leaders who claim ancestral innocence.
Alternative generated candidates
- and say, 'If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.'
- 'and say, “If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.”'
Matt.23.31 - Details
Original Text
Morphology
- ωστε: CONJ
- μαρτυρειτε: VERB,pres,act,ind,2,pl
- εαυτοις: PRON,dat,pl,m
- οτι: CONJ
- υιοι: NOUN,nom,pl,m
- εστε: VERB,pres,act,ind,2,pl
- των: ART,gen,pl,m
- φονευσαντων: PART,aor,act,gen,pl,m
- τους: ART,acc,pl,m
- προφητας: NOUN,acc,pl,m
Parallels
- Luke 11:47-51 (verbal): Lukan parallel to Matthew 23:29–36: accuses the leaders of building tombs for the prophets while being 'sons of those who killed them,' and recalls the blood of the prophets from Abel to Zechariah.
- John 8:44 (thematic): Jesus tells opponents they are 'of your father the devil...a murderer from the beginning,' echoing the charge that their lineage shares responsibility for killing God's messengers.
- Acts 7:52 (thematic): Stephen accuses his audience (and their fathers) of persecuting and killing the prophets and resisting the Righteous One—an early Christian reapplication of the charge made in Matthew 23:31.
- Mark 12:1-9 (structural): Parable of the tenants: tenants杀 the owner's servants and son—a parabolic indictment that parallels the charge that Israel's leaders are heirs of those who killed the prophets and will reject/kill God's envoy.
Alternative generated candidates
- Thus you testify against yourselves that you are sons of those who murdered the prophets.
- 'Thus you testify against yourselves that you are sons of those who murdered the prophets.'
Matt.23.32 - Details
Original Text
Morphology
- και: CONJ
- υμεις: PRON,nom,pl,2
- πληρωσατε: VERB,aor,act,imp,2,pl
- το: ART,nom,sg,n
- μετρον: NOUN,acc,sg,n
- των: ART,gen,pl,m
- πατερων: NOUN,gen,pl,m
- υμων: PRON,gen,pl,2
Parallels
- Matthew 23:29-36 (structural): Immediate context of v.32; the denunciation of the scribes and Pharisees (building tombs for the prophets, accusing them of filling up their fathers' measure) — the clause in v.32 is part of this sustained indictment.
- Luke 11:47-51 (verbal): Close synoptic parallel to Matthew 23:29-36: Luke records the same charge against Jewish leaders for honoring prophets' tombs while persecuting the prophets and speaks of the blood of the righteous (from Abel to Zechariah) coming upon the generation.
- Acts 7:51-52 (thematic): Stephen's synagogue speech accuses his hearers (and their fathers) of resisting the Holy Spirit and persecuting and killing the prophets — a direct thematic echo of Jesus' charge that they 'fill up the measure' of their fathers' guilt.
- Genesis 15:16 (allusion): Old Testament background for the idea of a people reaching a 'full measure' of iniquity: God delays judgment until the iniquity of the land/people is 'full,' a conceptual precedent for 'filling up the measure' of the fathers' guilt.
Alternative generated candidates
- Fill up, then, the measure of your fathers.
- 'Fill up, then, the measure of your fathers.'
Matt.23.33 - Details
Original Text
Morphology
- οφεις: NOUN,voc,pl,m
- γεννηματα: NOUN,nom,pl,n
- εχιδνων: NOUN,gen,pl,f
- πως: ADV
- φυγητε: VERB,pres,act,ind,2,pl
- απο: PREP
- της: ART,gen,sg,f
- κρισεως: NOUN,gen,sg,f
- της: ART,gen,sg,f
- γεεννης: NOUN,gen,sg,f
Parallels
- Matthew 3:7 (verbal): John the Baptist addresses Pharisees and Sadducees as 'brood of vipers' (γεννήματα ἐχιδνῶν) and warns of coming wrath — same epithet and judgmental thrust.
- Luke 3:7 (verbal): Luke's account of John the Baptist uses the identical 'brood of vipers' phrase and warning, closely paralleling the hostile image and judgment motif.
- Matthew 12:34 (verbal): Jesus calls opponents 'brood of vipers' here as well (γεννήματα ἐχιδνῶν), linking their corrupt origin to corrupt speech and behavior — same verbal insult.
- Luke 11:44 (verbal): Luke preserves a near-verbatim parallel to Matthew 23:33, including the 'brood of vipers' address and the question about escaping Gehenna's judgment.
- Matthew 23:29 (structural): Another woe in the same Matthew 23 denunciation sequence against scribes and Pharisees; it shares the broader structural context of sustained polemic and condemnation.
Alternative generated candidates
- You serpents, brood of vipers! How will you escape the sentence of Gehenna?
- 'You serpents, offspring of vipers! How will you escape the sentence of Gehenna?'
Matt.23.34 - Details
Original Text
Morphology
- δια: PREP
- τουτο: PRON,acc,sg,n
- ιδου: INTJ
- εγω: PRO,nom,sg,1
- αποστελλω: VERB,pres,act,ind,1,sg
- προς: PREP
- υμας: PRON,acc,pl,2
- προφητας: NOUN,acc,pl,m
- και: CONJ
- σοφους: NOUN,acc,pl,m
- και: CONJ
- γραμματεις·εξ: NOUN,acc,pl,m
- αυτων: PRON,gen,pl,3
- αποκτενειτε: VERB,pres,act,ind,2,pl
- και: CONJ
- σταυρωσετε: VERB,fut,act,ind,2,pl
- και: CONJ
- εξ: PREP
- αυτων: PRON,gen,pl,3
- μαστιγωσετε: VERB,fut,act,ind,2,pl
- εν: PREP
- ταις: ART,dat,pl,f
- συναγωγαις: NOUN,dat,pl,f
- υμων: PRON,gen,pl,2
- και: CONJ
- διωξετε: VERB,fut,act,ind,2,pl
- απο: PREP
- πολεως: NOUN,gen,sg,f
- εις: PREP
- πολιν·: NOUN,acc,sg,f
Parallels
- Mark 13:9-13 (verbal): Synoptic parallel prophecy of persecution: disciples will be handed over, brought before councils, beaten in synagogues, and persecuted from city to city.
- Luke 11:49-51 (quotation): Jesus (in Luke) speaks of God sending prophets/apostles and their being killed—language and the indictment (from Abel to Zechariah) parallels Matthew's charge.
- Acts 7:52 (thematic): Stephen accuses Jewish leaders of persecuting and killing the prophets and the Righteous One, echoing Jesus’ charge against those who reject God’s messengers.
- Genesis 4:8 (allusion): The murder of Abel is later invoked by Jesus (Matt 23:35) as the opening example of righteous blood shed—part of the same catalogue of prophet-murders.
- 2 Chronicles 24:20-22 (allusion): Zechariah son of Jehoiada is stoned in the temple precincts—parallel to Matthew’s reference to Zechariah as an example of a prophet killed between sanctuary and altar.
Alternative generated candidates
- Therefore I send to you prophets, wise men, and scribes; some of them you will kill and crucify, and some of them you will flog in your synagogues and persecute from city to city,
- 'Therefore behold, I send you prophets, wise men, and scribes; some of them you will kill and crucify, and some you will scourge in your synagogues and persecute from city to city,'
Matt.23.35 - Details
Original Text
Morphology
- οπως: CONJ
- ελθη: VERB,aor,act,sub,3,sg
- εφ᾽υμας: PREP+PRON,acc,2,pl
- παν: ADJ,nom,sg,n
- αιμα: NOUN,nom,sg,n
- δικαιον: ADJ,nom,sg,n
- εκχυννομενον: PART,pres,pass,acc,sg,n
- επι: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- απο: PREP
- του: ART,gen,sg,n
- αιματος: NOUN,gen,sg,n
- Αβελ: NOUN,gen,sg,m
- του: ART,gen,sg,n
- δικαιου: ADJ,gen,sg,m
- εως: CONJ
- του: ART,gen,sg,n
- αιματος: NOUN,gen,sg,n
- Ζαχαριου: NOUN,gen,sg,m
- υιου: NOUN,gen,sg,m
- Βαραχιου: NOUN,gen,sg,m
- ον: PRON,acc,sg,m
- εφονευσατε: VERB,aor,act,ind,2,pl
- μεταξυ: PREP
- του: ART,gen,sg,n
- ναου: NOUN,gen,sg,m
- και: CONJ
- του: ART,gen,sg,n
- θυσιαστηριου: NOUN,gen,sg,n
Parallels
- Luke 11:51 (verbal): Near-verbatim parallel in Luke where Jesus says 'from the blood of Abel to the blood of Zechariah... who perished between the altar and the sanctuary,' matching Matthew's phrasing.
- Genesis 4:8 (thematic): Records the murder of Abel by Cain—the prototypical 'righteous' victim whose blood Matthew invokes as the beginning point of a history of slain righteous persons.
- 2 Chronicles 24:20-22 (allusion): Describes the killing of Zechariah son of Jehoiada in the temple court (between the house of the Lord and the altar), which Matthew likely alludes to when naming Zechariah as the terminal example of murdered righteous blood.
- Matthew 23:34 (structural): Immediate context in the same discourse: Jesus condemns the scribes and Pharisees for persecuting and killing the prophets, linking verse 35's catalogue of slain righteous to the broader accusation.
Alternative generated candidates
- so that on you may come all the righteous blood shed on earth, from the blood of Abel the righteous to the blood of Zechariah son of Barachiah, whom you killed between the sanctuary and the altar.
- 'so that upon you may come all the righteous blood shed on the earth: from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the sanctuary and the altar.'
Matt.23.36 - Details
Original Text
Morphology
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,m
- ηξει: VERB,fut,act,ind,3,sg
- ταυτα: PRON,acc,pl,n
- παντα: ADJ,acc,pl,n
- επι: PREP
- την: ART,acc,sg,f
- γενεαν: NOUN,acc,sg,f
- ταυτην: PRON,acc,sg,f,dem
Parallels
- Matt.23:34-35 (structural): Immediate context in the same chapter: Jesus warns he has sent prophets who will be persecuted and declares that the blood of the righteous will come upon that generation, providing the direct basis for 'all these things will come upon this generation.'
- Luke 11:50-51 (thematic): Luke's parallel woe speech ends by saying the blood of all the prophets will be required from 'this generation,' echoing Matthew's theme of impending judgment falling on Jesus' contemporaries.
- Matt.24:34 (verbal): Uses the same formula ('Truly I tell you'/'this generation') about the fulfillment of 'all these things'—a close verbal parallel though in the Olivet Discourse rather than the woes.
- Mark 13:30 (verbal): Mark's version of the Olivet saying likewise states that 'this generation will not pass away until all these things take place,' sharing the key phrase and demonstrating a common Johannine/Marcan Matthean tradition about 'this generation.'
- Acts 2:40 (thematic): Peter exhorts people to 'save yourselves from this perverse generation,' invoking the same language of a culpable contemporary generation and the need to escape impending judgment—the same theological motif of accountability for 'this generation.'
Alternative generated candidates
- Truly I tell you, all these things will come upon this generation.
- 'Truly I tell you, all these things shall come upon this generation.'
Matt.23.37 - Details
Original Text
Morphology
- Ιερουσαλημ: NOUN,voc,sg,f
- Ιερουσαλημ: NOUN,voc,sg,f
- η: ART,nom,sg,f
- αποκτεινουσα: VERB,pres,act,part,nom,sg,f
- τους: ART,acc,pl,m
- προφητας: NOUN,acc,pl,m
- και: CONJ
- λιθοβολουσα: VERB,pres,act,part,nom,sg,f
- τους: ART,acc,pl,m
- απεσταλμενους: VERB,aor,pass,part,acc,pl,m
- προς: PREP
- αυτην: PRON,acc,sg,f
- ποσακις: ADV
- ηθελησα: VERB,aor,act,ind,1,sg
- επισυναγαγειν: VERB,pres,act,inf
- τα: ART,nom,pl,neut
- τεκνα: NOUN,acc,pl,n
- σου: PRON,gen,sg,m
- ον: PRON,acc,sg,m
- τροπον: NOUN,acc,sg,m
- ορνις: NOUN,nom,sg,f
- επισυναγει: VERB,pres,act,ind,3,sg
- τα: ART,nom,pl,neut
- νοσσια: NOUN,acc,pl,n
- αυτης: PRON,gen,sg,f
- υπο: PREP
- τας: ART,acc,pl,f
- πτερυγας: NOUN,acc,pl,f
- και: CONJ
- ουκ: PART
- ηθελησατε: VERB,aor,act,ind,2,pl
Parallels
- Luke 13:34 (verbal): Near-verbatim parallel: Jesus laments over Jerusalem with the same 'how often I wanted to gather' / 'like a hen gathers her brood under her wings' language.
- Luke 19:41-44 (thematic): Jesus weeps over Jerusalem and predicts its desolation because it did not recognize the time of its visitation—a parallel lament and consequence to the refusal described in Matthew 23:37.
- Matthew 23:29-36 (structural): Immediate context in the same chapter: Jesus accuses the leaders of being heirs of those who murdered and persecuted the prophets—connects directly to 'you who kill the prophets and stone those sent to you.'
- Matthew 21:33-41 (thematic): Parable of the wicked tenants who beat and killed the owner's servants and finally kill his son—an extended parableic echo of the rejection and murder of God's messengers and son.
- Acts 7:52 (thematic): Stephen's speech accuses Israel of persecuting and murdering the prophets and resisting the Holy Spirit—an early Christian reiteration of the indictment found in Jesus' lament over Jerusalem.
Alternative generated candidates
- "Jerusalem, Jerusalem, who kills the prophets and stones those sent to her! How often I desired to gather your children together as a hen gathers her brood under her wings, and you would not!
- 'O Jerusalem, Jerusalem, that kills the prophets and stones those who are sent to her! How often I desired to gather your children together as a hen gathers her chicks under her wings, and you would not.'
Matt.23.38 - Details
Original Text
Morphology
- ιδου: INTJ
- αφιεται: VERB,pres,pass,ind,3,sg
- υμιν: PRON,dat,pl,m
- ο: ART,nom,sg,m
- οικος: NOUN,nom,sg,m
- υμων: PRON,gen,pl,2
- ερημος: ADJ,nom,sg,m
Parallels
- Luke 13:35 (verbal): Nearly identical saying in Lukan parallel; Jesus declares the house (Jerusalem/temple) left desolate — a direct verbal parallel to Matthew 23:38.
- Luke 19:41-44 (thematic): Jesus weeps over Jerusalem and predicts siege and devastation ('not one stone left upon another'), thematically linked to the pronouncement that the house will be desolate.
- Matt 24:2 (structural): In the Olivet Discourse Jesus predicts the temple's destruction ('not one stone will be left on another'), a structural continuation of the judgment announced in 23:38.
- Jeremiah 7:34 (allusion): An Old Testament oracle announcing that the city/temple will become a desolation; Matthew's wording echoes the prophetic tradition of Jerusalem's divine judgment.
- Matt 21:43 (thematic): Jesus declares the kingdom will be taken from the Jewish leaders and given to others — a related theme of judgment and loss of status that underlies the statement that their house will be left desolate.
Alternative generated candidates
- Behold, your house is left to you desolate.
- 'Behold, your house is left to you desolate.'
Matt.23.39 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- γαρ: CONJ
- υμιν: PRON,dat,pl,m
- ου: PART
- μη: PART
- με: PRON,acc,sg,1
- ιδητε: VERB,aor,act,subj,2,pl
- απ᾽αρτι: ADV
- εως: CONJ
- αν: PART
- ειπητε·Ευλογημενος: VERB,aor,act,subj,2,pl+ADJ,nom,sg,m
- ο: ART,nom,sg,m
- ερχομενος: VERB,pres,mp,part,nom,sg,m
- εν: PREP
- ονοματι: NOUN,dat,sg,n
- κυριου: NOUN,gen,sg,m
Parallels
- Psalm 118:26 (quotation): Source of the phrase “Blessed is he who comes in the name of the Lord”; Jesus echoes this Messianic acclamation.
- Luke 13:35 (verbal): Nearly identical saying in Luke — the declaration that they will not see Jesus until they acclaim ‘Blessed is he who comes in the name of the Lord.’
- Matthew 21:9 (verbal): Triumphal-entry crowd acclaims Jesus with the same phrase, applying the Psalm 118 acclamation to his coming as king.
- Mark 11:9-10 (verbal): Mark’s parallel to Matthew 21:9: the crowd’s “Blessed is he who comes…” shouts during the entry echo the Matt. 23:39 formula.
- John 12:13 (verbal): John’s account of the palm-singing crowd uses the same ‘Blessed is he who comes in the name of the Lord’ language applied to Jesus’ entry.
Alternative generated candidates
- For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.'"
- 'For I tell you, you shall not see me again until you say, “Blessed is he who comes in the name of the Lord.”'
Then Jesus spoke to the crowds and to his disciples,
'The scribes and the Pharisees sit on Moses' seat.
'Therefore do and observe whatever they tell you—but do not follow their works, for they say things and do not practice them.'
'They bind heavy burdens, hard to bear, and lay them on people's shoulders, yet they themselves will not lift a finger to move them.'
'All their deeds they do to be seen by others: they widen their phylacteries and lengthen the tassels of their garments.'
'They love the place of honor at banquets and the best seats in the synagogues,'
'and greetings in the marketplaces and to be called Rabbi by men.'
'But you are not to be called Rabbi, for you have one Teacher, and you are all brothers.'
'Call no one your father on earth, for you have one Father, the heavenly one.'
'Nor be called instructors, for you have one Instructor, the Christ.'
'The greatest among you shall be your servant.'
'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.'
'Woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces; you do not enter yourselves, nor do you allow those who are entering to go in.'
'Woe to you, scribes and Pharisees, hypocrites! For you cross sea and land to make one proselyte, and when he becomes one you make him twice as much a child of Gehenna as yourselves.'
'Woe to you, blind guides, who say, "If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is bound by his oath."'
'You blind fools! Which is greater, the gold or the temple that makes the gold holy?'
'And you say, "If anyone swears by the altar, it is nothing; but if anyone swears by the gift that is on it, he is bound."'
'You blind men! Which is greater, the gift or the altar that makes the gift holy?'
'Therefore whoever swears by the altar swears by it and by everything on it,'
'and whoever swears by the temple swears by it and by him who dwells in it,'
'and whoever swears by heaven swears by God's throne and by him who sits upon it.'
'Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin and have neglected the weightier matters of the law: justice, mercy, and faithfulness. These you ought to have done without neglecting the others.'
'You blind guides, who strain out a gnat and swallow a camel!'
'Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and dish, but inside they are full of extortion and greed.'
'You blind Pharisee! First clean the inside of the cup, that the outside also may be clean.'
'Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead men's bones and every kind of uncleanness.'
'So you outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.'
'Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous,'
'and you say, "If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets."'
'Thus you bear witness against yourselves that you are sons of those who murdered the prophets.'
'Fill up then the measure of your fathers.'
'You serpents, brood of vipers! How will you flee from the judgment of Gehenna?'
'Therefore I send you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will flog in your synagogues and persecute from city to city,'
'that upon you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the sanctuary and the altar.'
'Truly I say to you, all these things will come upon this generation.'
'O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her! How often would I have gathered your children together, as a hen gathers her brood under her wings, and you would not!'
'Behold, your house is left to you desolate.'
'For I tell you, you will not see me again until you say, "Blessed is he who comes in the name of the Lord."'