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Note that the wider passage in Matthew is parallel to Mark 2:18-22 and Luke 5:32-39. Both Mark and Luke state that the new wineskins will actually burst (ῥήγνυμι) were new wine to be put into them. …

There are three verbs in the Greek sentence: He went in - εἰσῆλθε (eisēlthe) He was daring [before Pilate] (participle form) - τολμήσας (tolmēsas) He asked for [the body] - ᾐτήσατο (ētēsato) Everyth …

The phrase as quoted in Greek was more literally Amen, I tell you (ἀμὴν λέγω ὑμῖν), which in Aramaic would have been close to what is in the Syriac Peshitta: ܐܝܡܝܢ ܐܢܐ ܐܢܐ ܐܡܪ ܠܟܘܢ amen ana ana amar …

resurrected that He explictly gave the power to forgive sins (John 20:23) leads us to conclude that this particular power was not bestowed on them earlier, during the time of the discourse described in Matthew … Matthew 18:15-19 was understand by most Church Fathers to relate to preserving order within the Church (ἡ ἐκκλησία - v.17). …

As an aside, the Latin for "left" is sinister. In the Hebrew Bible or Old Testament, there is no consistent association of left with evil and right with good. In fact, both left and right are used in …

The social context of Matthew 13:31-32 is that it is part of a larger collection of parables that Jesus tells in response to questions from his disciples and the crowds. … In terms of rhetorical strategies, Matthew 13:31-32 uses metaphor and hyperbole to convey its message. …

Of course. And as you say, the difference was that Peter, when given the opportunity, repented, whereas Judas did not. There is a parallel in the Garden of Eden. God did not, as Genesis tells us, im …

And they came and held him by the feet, and worshipped him (Matthew 28:9) meant something different to a 17th century reader of the King James Bible than it does today. …

One explanation in antiquity was that although Judas had attempted to hang himself, the tree bent and broke, so that he survived, but later became so swollen from a sickness that his bowels burst, sim …

ἀπάγχω appears only once in the New Testament, and only twice in the Old - always in the middle aorist. But the Old Testament usages make it pretty clear that in this particular usage at least it ref …

And maybe that explains why it's found 30 times in Matthew, because Matthew's considered to be the Aramaic Gospel,3 the one originally written for Jewish Christians, and also, Matthew is not only … the sayings of Jesus himself is somehow connected with the Matthew tradition and that you find them first of all through Matthew or in a separate collection that then comes through in Mark and Luke …

It is not a translation of the original text of Matthew. … Although Matthew may have been written originally in Aramaic1, this edition is lost, so generally the "original" text of Matthew is considered to be the Greek one. …

And blessed is he, whosoever shall not be offended in me (Matthew 11:2-6) When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? … Matthew) With respect to Jesus' saying Blessed is he, whosoever shall not be offended (μὴ σκανδαλισθῇ) in me, we can borrow an English cognate and say that what is meant here is that they would not …

City of the great King (πόλις τοῦ μεγάλου βασιλέω) is a quote directly from the Psalms: εὖ ῥιζῶν ἀγαλλιάματι πάσης τῆς γῆς. ὄρη Σιων, τὰ πλευρὰ τοῦ βορρᾶ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου T …

Note that there are three parallel Gospel accounts of this saying: Matthew 24:4-5 (RSV) Take heed that no one leads you astray. … His commentary on Matthew 24:4-5 reads: Many, He says, will come declaring themselves to be Christs. …