Matthew Chapter 1
The Gospel of Matthew, Chapter 1 © Veritable King James Version, 2025. All Rights Reserved.
1The record of the genealogy of Jesus Christ, the son of David, the son of Abraham. 2Abraham fathered Isaac, Isaac fathered Jacob, Jacob fathered Judah and his brothers, 3Judah fathered Perez and Zerah by Tamar, Perez fathered Hezron, Hezron fathered Ram, 4Ram fathered Amminadab, Amminadab fathered Nahshon, Nahshon fathered Salmon, 5Salmon fathered Boaz by Rahab, Boaz fathered Obed by Ruth, Obed fathered Jesse, 6Jesse fathered David the king.
Translation Notes
– Βίβλος γενέσεως (biblos geneseōs): Literally “book of genesis” or “book of origins.” Translated as “record of the genealogy” to capture the historical and ancestral focus while maintaining readability; this echoes the KJV’s “book of the generation” but uses modern phrasing for clarity. Theologically, it establishes Jesus’ lineage as fulfilling Old Testament promises, linking to Genesis’ creation themes and emphasizing divine origins. Cross-reference: Genesis 5:1 (similar genealogical structure).
– υἱοῦ Δαυίδ υἱοῦ Ἀβραάμ (huiou Dauid huiou Abraam): “Son of David, son of Abraham.” Retained “son” lowercase as it denotes human descent in the messianic line, not a direct divine title here. Grammatically, the genitive chain highlights royal (Davidic) and covenantal (Abrahamic) heritage. Theologically, this underscores Jesus as the promised Messiah (2 Samuel 7:12-16 for Davidic covenant; Genesis 12:1-3 for Abrahamic covenant). Alternative translation: “descendant of David, descendant of Abraham” for even greater inclusivity, but “son” preserves KJV poetic rhythm.
– ἐγέννησεν (egennēsen): Repeated verb meaning “begot” or “generated.” Modernized to “fathered” to avoid archaic “begat” while retaining the generative emphasis; this choice promotes readability without losing the formal, repetitive structure that mirrors Old Testament genealogies (e.g., 1 Chronicles 1-9). Grammatically, aorist active indicative for completed action. The inclusion of women (Tamar, Rahab, Ruth) is notable, as Greek allows specification via ἐκ (ek, “by” or “from”), highlighting God’s inclusive grace in redemption history, involving Gentiles and those with complex stories. Theologically, it illustrates divine sovereignty in using unlikely figures. Cross-references: Ruth 4:18-22 (partial overlap); Luke 3:23-38 (parallel but differing genealogy, emphasizing universal humanity).
David fathered Solomon by the wife of Uriah, 7Solomon fathered Rehoboam, Rehoboam fathered Abijah, Abijah fathered Asaph, 8Asaph fathered Jehoshaphat, Jehoshaphat fathered Joram, Joram fathered Uzziah, 9Uzziah fathered Jotham, Jotham fathered Ahaz, Ahaz fathered Hezekiah, 10Hezekiah fathered Manasseh, Manasseh fathered Amos, Amos fathered Josiah, 11Josiah fathered Jeconiah and his brothers, at the time of the deportation to Babylon.
Translation Notes
– ἐγέννησεν (egennēsen): Continued use as above, with inclusion of “the wife of Uriah” (Bathsheba, v.6) via περι (peri, implying “by” in context), noting scandal and grace. Theologically, this triad (David to deportation) highlights the rise and fall of the monarchy, with omissions for symmetry (e.g., skipping kings like Ahaziah). Cross-reference: 1 Chronicles 3:10-14 (fuller king list).
– Names and Variants: Several names reflect textual traditions, e.g., Ἀσάφ (Asaph) in v.7 likely refers to Asa (king of Judah, 1 Kings 15), a possible scribal harmonization with Psalm authorship (Asaph the psalmist); similarly, Ἀμώς (Amos) in v.10 for Amon (2 Kings 21). Retained as per NA28 without alteration, noting potential intentional theological links (e.g., prophetic echoes). Grammatically, proper nouns in accusative as direct objects.
– μετοικεσίας Βαβυλῶνος (metoikesias Babylōnos): “Deportation to Babylon.” Literally “removal/exile to Babylon,” translated for modern clarity; refers to the Babylonian captivity (587 BCE). Theologically, marks a pivotal redemptive-historical turning point, with Jesus as the ultimate restorer. Cross-reference: 2 Kings 24-25.
12After the deportation to Babylon, Jeconiah fathered Shealtiel, Shealtiel fathered Zerubbabel, 13Zerubbabel fathered Abiud, Abiud fathered Eliakim, Eliakim fathered Azor, 14Azor fathered Zadok, Zadok fathered Achim, Achim fathered Eliud, 15Eliud fathered Eleazar, Eleazar fathered Matthan, Matthan fathered Jacob, 16Jacob fathered Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17So all the generations from Abraham to David are fourteen generations; from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Christ, fourteen generations.
Translation Notes
– ἐγέννησεν (egennēsen): As above, maintaining pattern until shift at Joseph. Grammatically, aorist active indicative for completed action.
– ἐξ ἧς ἐγεννήθη (ex hēs egennēthē): “Of whom was born,” with ἧς feminine singular, emphasizing Mary as the biological parent, breaking the “fathered” pattern to indicate virgin birth. Grammatically, passive aorist to denote divine action. Theologically, hints at the incarnation’s miraculous nature. Alternative: “by whom Jesus was born” for precision. Cross-reference: Luke 3:23-38 (Joseph’s lineage via legal descent).
– Names and Variants: This final triad (post-exile to Christ) includes lesser-known figures, emphasizing restoration. Theologically, underscores messianic fulfillment through humble lines.
– γενεαί (geneai): “Generations,” with structured triads symbolizing completeness (7×2, divine perfection doubled). Grammatically, nominative plural in summary. Theologically, emphasizes eschatological fulfillment despite historical omissions for symmetry. Cross-reference: Ruth 4:18-22 (similar counting).
18Now the birth of Jesus Christ took place in this way. When His mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. 19Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to divorce her quietly.
Translation Notes
– γένεσις (genesis): “Birth,” echoing γενέσεως in v.1 but focusing on the event; literally “origin” or “coming into being.” Translated as “birth…took place” for narrative flow, blending KJV’s “was on this wise” with modern idiom. Theologically, contrasts human genealogy with divine intervention, affirming incarnation. Cross-reference: Luke 1:26-38 (parallel annunciation to Mary).
– μνηστευθείσης (mnēsteutheisēs): Passive participle, “had been betrothed.” Modernized from KJV “espoused” to “betrothed,” reflecting Jewish custom of legal engagement without cohabitation. Grammatically, genitive absolute construction setting the scene. Theologically, emphasizes purity and legal context. Alternative: “promised in marriage” for inclusivity.
– εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου (heurethē en gastri echousa ek pneumatos hagiou): “Found to be with child from the Holy Spirit.” Literally “found having in womb from Holy Spirit.” “With child” modernizes “with child” (KJV) for readability; ἐκ denotes source/origin, underscoring supernatural conception without male involvement. Capitalized “Holy Spirit” as divine title. Theologically, affirms virgin birth and deity of Jesus (Isaiah 7:14 fulfillment). Cross-references: Isaiah 7:14 (quoted in v.23); Galatians 4:4 (born of a woman).
– δίκαιος (dikaios): “Righteous,” describing Joseph; literally “just.” Grammatically, nominative predicate. Translation choice retains moral integrity implication, avoiding “just man” for gender-neutral tone where possible, though context is male-specific. Theologically, highlights Joseph’s compassion aligning with Torah (Deuteronomy 24:1 for divorce), yet grace over strict law. Cross-reference: Matthew 5:20 (righteousness exceeding Pharisees).
20But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21She will bear a son, and you shall call His name Jesus, for He will save His people from their sins.”
Translation Notes
– ἄγγελος κυρίου (angelos kyriou): “Angel of the Lord.” Retained as is, with “Lord” capitalized as divine reference. In dream (κατ᾽ ὄναρ), common biblical motif. The speech uses future indicatives (τέξεται, καλέσεις) for certainty. Ἰησοῦν (Iēsoun): “Jesus,” from Hebrew Yeshua meaning “Yahweh saves”; explained in text (σώσει, “He will save”). Capitalized “He” and “His” as deity pronouns. Theologically, soteriological focus—salvation from sins. Cross-reference: Acts 4:12 (no other name for salvation).
22All this took place to fulfill what the Lord had spoken by the prophet: 23“Behold, the virgin shall conceive and bear a son, and they shall call His name Immanuel” (which means, God with us). 24When Joseph awoke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25but knew her not until she had given birth to a son. And he called His name Jesus.
Translation Notes
– πληρωθῇ τὸ ῥηθὲν (plērōthē to rhēthen): “To fulfill what was spoken.” Aorist passive subjunctive in purpose clause; Matthew’s fulfillment formula (10+ times in gospel). Quote from Isaiah 7:14 (LXX παρθένος, “virgin”) uses future tenses. Ἐμμανουήλ (Emmanouēl): “Immanuel,” with parenthetical explanation (μεθερμηνευόμενον, “translated”). Theologically, emphasizes God’s presence in Christ (John 1:14, Word became flesh). Cross-reference: Isaiah 7:14; 8:8.
– οὐκ ἐγίνωσκεν (ouk eginōsken): Imperfect indicative, “knew her not,” euphemism for no sexual relations. Translated for clarity while preserving discretion. Grammatically, ongoing action until (ἕως οὗ) birth. Theologically, reinforces virgin birth; does not imply relations afterward (debated, but text neutral). Cross-reference: Luke 2:7 (firstborn son).
Matthew Chapter 2
The Gospel of Matthew, Chapter 2 © Veritable King James Version, 2025. All Rights Reserved.
1Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, 2saying, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.”
Translation Notes
– Τοῦ δὲ Ἰησοῦ γεννηθέντος (Tou de Iēsou gennēthentos): “Now after Jesus was born,” with δέ (de) as a transitional particle; genitive absolute construction linking to Chapter 1’s birth narrative. Translated for smooth narrative flow, echoing KJV’s “Now when Jesus was born” but modernized. Theologically, establishes post-birth timeline, emphasizing fulfillment of messianic prophecies. Cross-reference: Luke 2:1-7 (birth in Bethlehem).
– μάγοι ἀπὸ ἀνατολῶν (magoi apo anatolōn): “Wise men from the east.” Μάγοι (magoi) literally “magi” or “astrologers/wise men”; retained “wise men” to preserve KJV flavor while avoiding archaic tone. Grammatically, nominative plural subject. Theologically, represents Gentile inclusion in salvation history, foreshadowing global mission (Matthew 28:19). Alternative: “magi” for precision, highlighting Persian or Babylonian origins. Cross-reference: Daniel 2:2 (similar term for court advisors).
– Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων (Pou estin ho techtheis basileus tōn Ioudaiōn): “Where is He who has been born King of the Jews?” Aorist passive participle τεχθείς (techtheis) emphasizes completed birth. Capitalized “He,” “His,” “King” as messianic titles. Theologically, contrasts earthly kingship (Herod) with divine (Jesus as Messiah). Cross-reference: Psalm 2:6 (king installed by God).
3When Herod the king heard this, he was troubled, and all Jerusalem with him. 4And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5They said to him, “In Bethlehem of Judea, for thus it is written by the prophet: 6‘And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a Ruler who will shepherd My people Israel.’”
Translation Notes
– ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη (akousas de ho basileus Hērōdēs etarachthē): “When Herod the king heard this, he was troubled.” Aorist participle ἀκούσας (akousas) for antecedent action; passive ἐταράχθη (etarachthē) conveys inner turmoil. Modernized from KJV “was troubled” for readability. Theologically, highlights threat to human power from divine kingship. Cross-reference: John 11:48 (leaders fearing loss of place).
– συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς (synagagōn pantas tous archiereis kai grammateis): “Gathering together all the chief priests and scribes.” Aorist participle for action; “chief priests” plural reflects temple hierarchy, “scribes” as Torah experts. Grammatically, accusative direct objects. Theologically, ironic: religious leaders know Scripture but miss its fulfillment. Alternative: “assembling” for συναγαγὼν. Cross-reference: Malachi 2:7 (priests as knowledge keepers).
– οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου (houtōs gar gegraptai dia tou prophētou): “For thus it is written by the prophet.” Perfect passive γέγραπται (gegraptai) emphasizes enduring Scripture. Quote from Micah 5:2 (LXX variant), adapted with 2 Samuel 5:2 influence for “shepherd.” Capitalized “Ruler,” “My” as divine. Theologically, Matthew’s fulfillment motif (cf. 1:22). Cross-reference: Micah 5:2; John 7:42 (Messiah from Bethlehem).
7Then Herod secretly called the wise men and determined from them what time the star appeared. 8And he sent them to Bethlehem and said, “Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also.”
Translation Notes
– Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους (Hērōdēs lathra kalesas tous magous): “Herod secretly called the wise men.” Adverb λάθρᾳ (lathra) implies deception; aorist participle καλέσας (kalesas). Modernized “secretly” from KJV. Theologically, reveals Herod’s cunning, contrasting divine revelation. Cross-reference: Exodus 1:16 (Pharaoh’s plot against infants).
– ἠκρίβωσεν παρ᾽ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος (ēkribōsen par’ autōn ton chronon tou phainomenou asteros): “Determined from them what time the star appeared.” Aorist ἠκρίβωσεν (ēkribōsen) for precise inquiry; present participle φαινομένου (phainomenou) ongoing appearance. “Star” (ἀστέρος, asteros) may symbolize divine guidance. Alternative: “ascertained exactly” for ἠκρίβωσεν. Theologically, sets up massacre timeline. Cross-reference: Numbers 24:17 (star from Jacob prophecy).
– πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου (poreuthentes exetasate akribōs peri tou paidiou): “Go and search carefully for the young Child.” Aorist imperative ἐξετάσατε (exetasate); παιδίου (paidiou) “child,” not infant, suggesting age. Capitalized “Him” for Jesus. Theologically, Herod’s hypocrisy (worship vs. intent to kill). Cross-reference: Psalm 2:2 (kings against the Anointed).
9When they heard the king, they departed; and behold, the star which they had seen in the east went before them, till it came and stood over where the young Child was. 10When they saw the star, they rejoiced with exceedingly great joy. 11And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him. And when they had opened their treasures, they presented gifts to Him: gold, frankincense, and myrrh. 12Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.
Translation Notes
– ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ προῆγεν αὐτοὺς (ho astēr hon eidon en tē anatolē proēgen autous): “The star which they had seen in the east went before them.” Imperfect προῆγεν (proēgen) for ongoing guidance; aorist ἐστάθη (estathē) for halting. Theologically, divine providence leading Gentiles to Christ. Cross-reference: Exodus 13:21 (pillar guiding Israel).
– ἐχάρησαν χαρὰν μεγάλην σφόδρα (echarēsan charan megalēn sphodra): “They rejoiced with exceedingly great joy.” Aorist passive ἐχάρησαν (echarēsan); intensive σφόδρα (sphodra). Modernized for emphasis without repetition. Theologically, joy of encountering the Messiah. Alternative: “were overjoyed.” Cross-reference: Luke 2:10 (great joy announced).
– εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ (eidon to paidion meta Marias tēs mētros autou): “They saw the young Child with Mary His mother.” Aorist εἶδον (eidon); “house” (οἰκίαν, oikian) vs. manger, suggesting time passed. Capitalized “Him,” “His.” Gifts symbolize kingship (gold), deity (frankincense), death (myrrh). Theologically, worship by Gentiles fulfills Isaiah 60:3. Cross-reference: Isaiah 60:6 (gifts from east).
– χρηματισθέντες κατ᾽ ὄναρ (chrēmatisthentes kat’ onar): “Being divinely warned in a dream.” Aorist passive participle; divine passive implying God. Theologically, God’s protection of the Messiah. Alternative: “warned by God.” Cross-reference: Matthew 1:20 (angel in dream to Joseph).
13Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him.” 14When he arose, he took the young Child and His mother by night and departed for Egypt, 15and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.”
Translation Notes
– ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ (angelos kyriou phainetai kat’ onar tō Iōsēph): “An angel of the Lord appeared to Joseph in a dream.” Present φαίνεται (phainetai) for vividness; recurring dream motif. Theologically, divine guidance protecting the holy family. Cross-reference: Matthew 1:20 (similar angelic dream).
– Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ (Egeritheis paralabe to paidion kai tēn mētera autou): “Arise, take the young Child and His mother.” Aorist imperative ἐγερθείς (egeritheis); repeated phrase emphasizes priority (child first). Capitalized “Him,” “His,” “My,” “Son” as deity. Theologically, echoes Israel’s exodus, Jesus as new Moses. Cross-reference: Hosea 11:1 (quote source, applied to Messiah).
– ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου (hina plērōthē to rhēthen hypo kyriou dia tou prophētou): “That it might be fulfilled which was spoken by the Lord through the prophet.” Aorist passive subjunctive πληρωθῇ (plērōthē); Matthew’s formula. Theologically, typological fulfillment: Israel as son (Exodus 4:22) prefigures Jesus. Alternative: “to fulfill what the Lord had said.” Cross-reference: Numbers 23:19 (God speaks and fulfills).
16Then Herod, when he saw that he was deceived by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem and in all its districts, from two years old and under, according to the time which he had determined from the wise men. 17Then was fulfilled what was spoken by Jeremiah the prophet, saying: 18“A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more.”
Translation Notes
– ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν (idōn hoti enepaichthē hypo tōn magōn ethymōthē lian): “When he saw that he was deceived… was exceedingly angry.” Aorist participle ἰδὼν (idōn); passive ἐνεπαίχθη (enepaichthē) “mocked/deceived.” Modernized “exceedingly angry” from KJV “wroth.” Theologically, innocent suffering foreshadows cross. Cross-reference: Exodus 1:22 (Pharaoh kills males).
– ἀνεῖλεν πάντας τοὺς παῖδας (aneilen pantas tous paidas): “Put to death all the male children.” Aorist ἀνεῖλεν (aneilen) “slew/killed”; παῖδας (paidas) “boys,” contextually males. “From two years old and under” reflects time frame. Grammatically, accusative plural. Theologically, highlights evil opposing God’s plan. Alternative: “slaughtered” for intensity. Cross-reference: Revelation 12:4 (dragon devours child).
– Φωνὴ ἐν Ῥαμὰ ἠκούσθη (Phōnē en Rhama ēkousthē): “A voice was heard in Ramah.” Aorist passive ἠκούσθη (ēkousthē); quote from Jeremiah 31:15 (LXX). Theologically, typological: Rachel’s tomb near Bethlehem, mourning exile now innocents. Cross-reference: Jeremiah 31:15-17 (comfort follows).
19Now when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.” 21Then he arose, took the young Child and His mother, and came into the land of Israel. 22But when he heard that Archelaus was reigning over Judea instead of his father Herod, he was afraid to go there. And being warned by God in a dream, he turned aside into the region of Galilee. 23And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”
Translation Notes
– ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ (angelos kyriou phainetai kat’ onar): “An angel of the Lord appeared in a dream.” Present φαίνεται (phainetai) again; parallels v.13. Theologically, continued divine direction. Cross-reference: Acts 7:30 (angel appearances).
– τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου (tethnēkasin gar hoi zētountes tēn psychēn tou paidiou): “For those who sought the young Child’s life are dead.” Perfect τεθνήκασιν (tethnēkasin) for completed state. Plural “those” may include Herod’s allies. Capitalized “His.” Theologically, God’s sovereignty over tyrants. Cross-reference: Exodus 4:19 (similar to Moses).
– χρηματισθεὶς δὲ κατ᾽ ὄναρ (chrēmatistheis de kat’ onar): “Being warned by God in a dream.” Aorist passive participle; divine passive. Theologically, guidance to Nazareth fulfills prophecy. Cross-reference: Judges 13:5 (Nazarite, possible wordplay with Nazarene).
– ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν (hopōs plērōthē to rhēthen dia tōn prophētōn): “That it might be fulfilled which was spoken by the prophets.” Plural prophets suggests composite (e.g., Isaiah 11:1 “branch” netzer play on Nazarene). Theologically, Jesus as despised (Isaiah 53:3). Alternative: “so that what was said through the prophets might be fulfilled.” Cross-reference: John 1:46 (Nazareth skepticism).
Matthew Chapter 3
The Gospel of Matthew, Chapter 3 © Veritable King James Version, 2025. All Rights Reserved.
1In those days John the Baptist came preaching in the wilderness of Judea, 2and saying, “Repent, for the kingdom of heaven is at hand!” 3For this is he who was spoken of by the prophet Isaiah, saying: “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make His paths straight.’” 4Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey. 5Then Jerusalem, all Judea, and all the region around the Jordan went out to him 6and were baptized by him in the Jordan, confessing their sins.
Translation Notes
– Ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ἰωάννης ὁ βαπτιστὴς κηρύσσων (En de tais hēmerais ekeinais paraginetai Iōannēs ho baptistēs kēryssōn): “In those days John the Baptist came preaching.” Present participle κηρύσσων (kēryssōn) emphasizes ongoing proclamation; παραγίνεται (paraginetai) “arrives/comes.” Modernized from KJV “came preaching” for flow. Theologically, links to messianic preparation, “those days” tying to Chapter 2’s events. Cross-reference: Mark 1:4 (parallel ministry start).
– μετανοεῖτε ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν (metanoeite ēngiken gar hē basileia tōn ouranōn): “Repent, for the kingdom of heaven is at hand.” Present imperative μετανοεῖτε (metanoeite) for urgent call; perfect ἤγγικεν (ēngiken) “has drawn near.” “Kingdom of heaven” Matthew’s idiom (vs. “God” elsewhere), emphasizing divine rule. Theologically, repentance as mindset change for eschatological kingdom. Alternative: “change your minds” for μετανοεῖτε. Cross-reference: Isaiah 40:3 (quoted in v.3).
– Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου (Phōnē boōntos en tē erēmō Hetoimasate tēn hodon kyriou): “The voice of one crying in the wilderness: ‘Prepare the way of the Lord.’” Quote from Isaiah 40:3 (LXX); imperative ἑτοιμάσατε (hetoimasate). Capitalized “Lord,” “His” as divine. Theologically, John as forerunner fulfilling prophecy. Cross-reference: Malachi 3:1 (messenger prepares way).
– αὐτὸς δὲ ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου (autos de ho Iōannēs eichen to endyma autou apo trichōn kamēlou): “John himself was clothed in camel’s hair.” Imperfect εἶχεν (eichen) descriptive; ascetic attire echoes Elijah. Theologically, prophetic austerity. Cross-reference: 2 Kings 1:8 (Elijah’s garb).
– ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ὑπ᾽ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν (ebaptizonto en tō Iordanē hyp’ autou exomologoumenoi tas hamartias autōn): “Were baptized… confessing their sins.” Imperfect ἐβαπτίζοντο (ebaptizonto) ongoing; present participle ἐξομολογούμενοι (exomologoumenoi). Baptism as immersion symbolizing repentance. Theologically, preparatory for Messiah. Cross-reference: Acts 19:4 (John’s baptism of repentance).
7But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? 8Therefore bear fruits worthy of repentance, 9and do not think to say within yourselves, ‘We have Abraham as our father.’ For I say to you that God is able from these stones to raise up children to Abraham. 10Now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.
Translation Notes
– Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ (Idōn de pollous tōn Pharisaiōn kai Saddoukaiōn erchomenous epi to baptisma autou): “When he saw many of the Pharisees and Sadducees coming to his baptism.” Present participle ἐρχομένους (erchomenous); groups as religious elites. Theologically, confronts hypocrisy. Cross-reference: Luke 3:7 (similar address to crowds).
– Γεννήματα ἐχιδνῶν τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς (Genēmata echidnōn tis hypedeixen hymin phygein apo tēs mellousēs orgēs): “Brood of vipers! Who warned you to flee from the wrath to come?” Vocative γεννήματα ἐχιδνῶν (genēmata echidnōn) metaphorical insult; future participle μελλούσης (mellousēs) impending. Modernized “brood” from KJV. Theologically, eschatological judgment. Alternative: “offspring of snakes.” Cross-reference: Matthew 12:34 (Jesus uses similar).
– Ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας (Poiēsate oun karpon axion tēs metanoias): “Bear fruits worthy of repentance.” Aorist imperative ποιήσατε (poiēsate); singular καρπόν (karpon) but plural “fruits” for idiom. Theologically, true repentance shows in actions. Cross-reference: Galatians 5:22 (fruit of Spirit).
– μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ (mē doxēte legein en heautois Patera echomen ton Abraam): “Do not think to say within yourselves, ‘We have Abraham as our father.’” Aorist subjunctive δόξητε (doxēte) prohibitive; reliance on heritage critiqued. Theologically, election not automatic. Cross-reference: John 8:39 (Abraham’s children do works).
– ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται (ēdei de hē axinē pros tēn rhizan tōn dendrōn keitai): “The ax is laid to the root of the trees.” Present κεῖται (keitai) imminent; metaphor for judgment. Theologically, unproductive cut off. Cross-reference: Luke 13:7-9 (fig tree parable).
11I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.”
Translation Notes
– Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν (Egō men hymas baptizō en hydati eis metanoian): “I indeed baptize you with water unto repentance.” Particle μέν (men) contrastive; preposition εἰς (eis) purpose. Theologically, John’s baptism preparatory. Cross-reference: Acts 1:5 (Spirit baptism).
– ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν (ho de opisō mou erchomenos ischyroteros mou estin): “He who is coming after me is mightier than I.” Present participle ἐρχόμενος (erchomenos); comparative ἰσχυρότερός (ischyroteros). Capitalized “He,” “His” for Messiah. Theologically, superiority of Christ. Alternative: “stronger than I.” Cross-reference: John 1:15 (one coming after).
– βαπτίσει ὑμᾶς ἐν πνεύματι ἁγίῳ καὶ πυρί (baptisei hymas en pneumati hagiō kai pyri): “He will baptize you with the Holy Spirit and fire.” Future βαπτίσει (baptisei); ἐν (en) instrumental. Capitalized “Holy Spirit.” Theologically, Pentecostal outpouring and judgment. Cross-reference: Acts 2:3-4 (tongues of fire).
– οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ (hou to ptyon en tē cheiri autou kai diakathariei tēn halōna autou): “His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor.” Future διακαθαριεῖ (diakathariei) purification; agricultural metaphor. Theologically, separation of righteous/wicked. Cross-reference: Isaiah 30:24 (winnowing tools).
13Then Jesus came from Galilee to John at the Jordan to be baptized by him. 14And John tried to prevent Him, saying, “I need to be baptized by You, and are You coming to me?” 15But Jesus answered and said to him, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed Him. 16When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. 17And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Translation Notes
– Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπ᾽ αὐτοῦ (Tote paraginetai ho Iēsous apo tēs Galilaias epi ton Iordanēn pros ton Iōannēn tou baptisthēnai hyp’ autou): “Then Jesus came… to be baptized by him.” Present παραγίνεται (paraginetai); infinitive τοῦ βαπτισθῆναι (tou baptisthēnai) purpose. Theologically, Jesus’ initiative in solidarity with sinners. Cross-reference: Mark 1:9 (parallel).
– ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων (ho de Iōannēs diekōlyen auton legōn): “John tried to prevent Him.” Imperfect διεκώλυεν (diekōlyen) attempted action. John’s humility recognizes superiority. Capitalized “Him,” “You.” Theologically, highlights Jesus’ authority. Alternative: “forbade” modernized to “prevent.” Cross-reference: John 3:30 (He must increase).
– ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Ἄφες ἄρτι οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην (apokritheis de ho Iēsous eipen pros auton Aphes arti houtōs gar prepon estin hēmin plērōsai pasan dikaiosynēn): “Jesus answered… ‘Permit it to be so now… to fulfill all righteousness.’” Aorist participle ἀποκριθείς (apokritheis); imperative ἄφες (aphes) “allow.” “Righteousness” as covenant fidelity. Theologically, Jesus identifies with humanity, fulfilling God’s will. Cross-reference: Hebrews 2:17 (merciful high priest).
– βαπτισθεὶς δὲ ὁ Ἰησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος (baptistheis de ho Iēsous anebē euthys apo tou hydatos): “When He had been baptized, Jesus came up immediately from the water.” Aorist passive participle βαπτισθείς (baptistheis); ἀνέβη (anebē) “ascended.” Theologically, immersion implied. Cross-reference: Acts 8:38-39 (going down/up from water).
– ἰδοὺ ἀνεῴχθησαν οἱ οὐρανοί καὶ εἶδεν τὸ πνεῦμα τοῦ θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπ᾽ αὐτόν (idou aneōchthēsan hoi ouranoi kai eiden to pneuma tou theou katabainon hōsei peristeran erchomenon ep’ auton): “Behold, the heavens were opened… Spirit of God descending like a dove.” Aorist passive ἀνεῴχθησαν (aneōchthēsan); present participle καταβαῖνον (katabainon). Capitalized “Spirit,” “He.” Theologically, Trinitarian revelation. Cross-reference: Isaiah 11:2 (Spirit rests on Messiah).
– καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός ἐν ᾧ εὐδόκησα (kai idou phōnē ek tōn ouranōn legousa Houtos estin ho huios mou ho agapētos en hō eudokēsa): “A voice… ‘This is My beloved Son, in whom I am well pleased.’” Present λέγουσα (legousa); aorist εὐδόκησα (eudokēsa) “took delight.” Capitalized “My,” “Son,” “I.” Theologically, divine affirmation of sonship. Cross-reference: Psalm 2:7; Isaiah 42:1 (beloved servant).