Study of Matthew. Michael Jay September 27, 2007

Study of Matthew Michael Jay September 27, 2007

Contents 1 Matthew 1-3 Jesus, The King of the Jews 1 1.1 Introduction to Matthew 1-3... 1 1.2 Genealogy or where he came from: Matthew 1:1-17... 1 Abraham to David: Matthew 1:1-6a... 2 David to the Captivity: Matthew 1:6a-11... 2 After the captivity: Matthew 1:12-16... 3 1.3 Angels Magi and Prophets: Matthew 1:18-2:23... 3 Joseph and the divine Bastard: Matthew 1:18-25... 3 Herod and the Magi: Matthew 2... 4 1.4 Endorsement by John and God: Matthew 3... 7 John... 7 Baptism of Jesus... 8 i

Chapter 1 Matthew 1-3 Jesus, The King of the Jews 1.1 Introduction to Matthew 1-3 The first three chapters of Mathew focus on giving credentials to Jesus. In this passage, Jesus does not take an active role, but instead like a speaker is endorsed by the various characters. Obviously the message is that Jesus is special. He is too special to introduce himself, others must build him up. He was introduced through his family background, showing his place in the God s covenant with Abraham and David. He was introduced to Mary and Joseph through angels and his miraculous birth. He was introduced by the response of the Magi, and of Herod. In all of this it was shown that this child met the conditions of prophecy. Every reaction points to Jesus as being right to fulfil prophecy and covenant. The big fear is that he is a King who will rise up also, this is the great expectation. Foreigners, scholars, and rulers all respond to the prophecy. Jesus is endorsed in how seriously people take him. Finally, Jesus was introduced to the world as an adult. John gave the first public introduction and Jesus showed and act of humility. The final endorsement was that voice from the sky saying This is my beloved Son, in whom I am well pleased In the end, Matthew shows that Jesus is even more than the King of the Jews. The voice acknowledges him as Son. 1.2 Genealogy or where he came from: Matthew 1:1-17 The Genealogy is broken into three sections. First, the line from Abraham to David. Second, from David to the time of the captivity following Judah s royal line. Finally, from the time of the Captivity to Jesus. The Genealogy listed in Mathew has caused great controversy because it differs from Luke starting from King David and following until Joseph s father. 1.2.1 Abraham to David: Matthew 1:1-6a Βίβλος γενέσεως Ιησοῦ Χριστοῦ, υἱ- The book of the origins of Jesus This gives an outline of the passage οῦ Δαυῒδ υἱοῦ Αβραάμ. 2 Αβραὰμ ἐγέννη- Christ, the son of David, the son of Abra- first the line from Abraham to David, secσε τὸν Ισαάκ, Ισαὰκ δὲ ἐγέννησε τὸν Ια- ham. Abraham fathered Isaac. Isaac fa- ond the line from David to Jesus (first the κώβ, Ιακὼβ δὲ ἐγέννησε τὸν Ιούδαν καὶ thered Jacob. Jacob fathered Judah and ruling line, then the post captivity line.) τοὺς ἀδελφοὺς αὐτοῦ, 3 Ιούδας δὲ ἐγέννη- his brothers Judah fathered Phares and There is another Genealogy in Luke 3:238 σε τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Zarah by Tamar. Phares fathered Esrom. which goes all the way back to Adam. Φαρὲς δὲ ἐγέννησε τὸν Εσρώμ, Εσρὼμ δὲ Esrom fathered Aram. Aram fathered Abraham to David the King <14 genera- ἐγέννησε τὸν Αράμ, 4 Αρὰμ δὲ ἐγέννησε Aminadab. Aminadab fathered Na ason. tions> τὸν Αμιναδάβ, Αμιναδάβ δὲ ἐγέννησε τὸν Na ason fathered Salmon. Salmon fa- Luke 3:31-34 (AD) reads as follows. Ναασών, Ναασὼν δὲ ἐγέννησε τὸν Σαλ- thered Bo oz by Rachab. Bo oz fathered One can observe that Matthiew does not μών, 5 Σαλμὼν δὲ ἐγέννησε τὸν Βοὸζ ἐκ Obed by Ruth. Obed fathered Jessie. Jessie mention Ιωράμ. τῆς Ραχάβ, Βοὸζ δὲ ἐγέννησε τὸν Ωβὴδ ἐκ fathered David the king. Δαυΐδ, 32 τοῦ Ιεσσαί, τοῦ Ωβήδ, τοῦ Βοτῆς Ρούθ, Ωβὴδ δὲ ἐγέννησε τὸν Ιεσσαί, 6 όζ, τοῦ Σαλμών, τοῦ Ναασσών, 33 τοῦ Αμινα- Ιεσσαὶ δὲ ἐγέννησε τὸν Δαυῒδ τὸν βασιλέ- δάβ, τοῦ Αράμ, τοῦ Ιωράμ, τοῦ Εσρώμ, τοῦ α. Φαρές, τοῦ Ιούδα, 34 τοῦ Ιακώβ, τοῦ Ισαάκ, τοῦ Αβραάμ At this point various Lucian 1

CHAPTER 1. MATTHEW 1-3 JESUS, THE KING OF THE JEWS 2 1.2.2 David to the Captivity: Matthew 1:6a-11 manuscripts have spelling differences for Αμιναδάβ, Αράμ, and Ιωράμ, also not all contian Ιωράμ. Over all, Luke supports the Matthew Genealogy. There are of course spelling variations in the Matthew documents as well USB4, TR, and AD do not share the same spellings. Δαυῒδ δὲ ὁ βασιλεὺς ἐγέννησε τὸν Σο- David the King fathered Solomon by The pre captivity royal line: <14 Genλομῶντα ἐκ τῆς τοῦ Οὐρίου, 7 Σολομὼν δὲ Uriah Solomon fathered Roboam Roboam erations> ἐγέννησε τὸν Ροβοάμ, Ροβαὰμ δὲ ἐγέννη- fathered Abia Abia fathered Asa Asa fa- The Lucian Genealogy differs from σε τὸν Αβιά, Αβιὰ δὲ ἐγέννησε τὸν Ασά, 8 thered Josafat Josafat fathered Joram Jo- Matthew following David. Not a single Ασὰ δὲ ἐγέννησε τὸν Ιωσαφάτ, Ιωσαφὰτ ram fathered Ozias Ozias fathered Joathan name in common until Joseph. δὲ ἐγέννησε τὸν Ιωράμ, Ιωρὰμ δὲ ἐγέν- Joatan fathered Achaz Achaz fathered νησε τὸν Οζίαν, 9 Οζίας δὲ ἐγέννησε τὸν Ezekias Ezekias fathered Manasse Man- Ιωάθαμ, Ιωάθαμ δὲ ἐγέννησε τὸν Αχαζ, asse fathered Amon Amon fathered Josias Αχαζ δὲ ἐγέννησε τὸν Εζεκίαν, 10 Εζεκί- Josias fathered Jechonias and his brothας δὲ ἐγέννησε τὸν Μανασσῆ, Μανασσῆς ers, around the time they were taken to δὲ ἐγέννησε τὸν Αμών, Αμὼν δὲ ἐγέννη- Babylon. σε τὸν Ιωσίαν, 11 Ιωσίας δὲ ἐγέννησε τὸν Ιεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 1.2.3 After the captivity: Matthew 1:12-16 12 Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶ- After the Babylonian captivity: Je- The Genealogy following the captivνος Ιεχονίας ἐγέννησε τὸν Σαλαθιήλ, Σα- chonias fathered Salathiel Salathiel fa- ity... <14 Generations> λαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ, 13 Ζο- thered Zorobabel Zorobabel fathered Abi- The Genealogy in Luke remains difροβάβελ δὲ ἐγέννησε τὸν Αβιούδ, Αβιοὺδ oud Abioud fathered Eliakeim Eliakeim fa- ferent δὲ ἐγέννησε τὸν Ελιακείμ, Ελιακεὶμ δὲ ἐ- thered Azor Azor fathered Sadok Sadok γέννησε τὸν Αζώρ, 14 Αζὼρ δὲ ἐγέννησε fathered Acheim Acheim fatherd Elioud τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησε τὸν Αχείμ, Elioud fathered Eleazar Eleazar fathered Αχεὶμ δὲ ἐγέννησε τὸν Ελιούδ, 15 Ελιοὺδ Matthan Matthan fathered Jakob Jakob faδὲ ἐγέννησε τὸν Ελεάζαρ, Ελεάζαρ δὲ ἐ- thered Josef, Mary s husband who gave γέννησε τὸν Ματθάν, Ματθὰν δὲ ἐγέννη- birth to Jesus who was called Christ. σε τὸν Ιακώβ, 16 Ιακὼβ δὲ ἐγέννησε τὸν Ιωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ιησοῦς ὁ λεγόμενος Χριστός. 17 Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Αβραὰμ All of the Generations from Abraham Paragraph explains the prior divi- ἕως Δαυῒδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ until David are fourteen generations, and sions. Δαυῒδ ἕως τῆς μετοικεσίας Βαβυλῶνος γε- from David until the Babylonian captivνεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσί- ity are fourteen generations, and from the ας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δε- Babylonian captivity until Christ are fourκατέσσαρες. teen generations. 1.3 Angels Magi and Prophets: Matthew 1:18-2:23 Outside the Gnostic gospels, very few things are written about Jesus s childhood. Matthew writes to show how his Childhood matched prophecy, and how seriously those in power took the threat of a Messiah. Matthew focuses on Human powers noticing Jesus, and on what had been written. He mentions Joseph s reaction, the Magi, Herod, and the flight to Egypt which reminds Matthew of Hosea 1:11. Everything in Matthew points to how Jesus is special, and not the natural product.

CHAPTER 1. MATTHEW 1-3 JESUS, THE KING OF THE JEWS 3 1.3.1 Joseph and the divine Bastard: Matthew 1:18-25 Matthew and Luke are very different. While Luke focuses on Mary, Matthew focuses on Joseph, and his reaction to the whole thing. The passage starts with his shock that his fiancee is pregnant, and he only knows who the father is not. Joseph of course is shocked, and decides that the relationship is over. The explanation that the Child is from God is unacceptable. Joseph is a nice guy though, and decides to try to divorce quietly, most likely meaning he does not want to have Mary executed for adultery. Then something happens, Joseph has a dream, and changes his mind. He decides to enter into the marriage, and endure whatever shame and gossip that might come from it. Considering the harshness of Jewish Law and attitudes, this sign of compassion shows something special about Joseph, and about the child to come. 18 Τοῦ δὲ Ιησοῦ Χριστοῦ ἡ γέννησις This was the origin of Jesus Christ παραδειγματίζω: Only occurs twice in οὕτως ἦν. Μνηστευθείσης γὰρ τῆς μητρὸς Now his mother Mary was engaged the NT, three times in the LXX. Refers to αὐτοῦ Μαρίας τῷ Ιωσήφ, πρὶν ἢ συνελ- to Josef, but before there were together, making a public show or example. θεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ she found she was pregnant by the Holy τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύμα- Πνεύματος Αγίου. 19 Ιωσὴφ δὲ ὁ ἀνὴρ Spirit. Her husband Josef, being a just τός ἐστιν Αγίου is a difficult phrase. The αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν πα- man, did not wish to make a show of her, placement of the verb for this dependant ραδειγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι so he decided to release her secretly. clause is most confusing forcing me to αὐτήν. 20 Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος But as he was thinking about these realize that the two genitives must be ἰδοὺ ἄγγελος Κυρίου κατ ὄναρ ἐφάνη αὐ- things, an angel of the Lord appeared to related (i.e. Holy Spirit and that the τῷ λέγων Ιωσὴφ υἱὸς Δαυΐδ, μὴ φοβηθῇς him in a dream saying: Josef ben-david, being verb must be related to nominative παραλαβεῖν Μαριὰμ τὴν γυναῖκα σου τὸ do not be afraid to take Mary as your wife, τὸ γεννηγὲν. γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν for that fathered in her is by the Holy This usage is however highly unusual Αγίου 21 τέξεται δὲ υἱὸν καὶ καλέσεις τὸ Spirit. She will give birth to a son, and you as the language of the area did not have ὄνομα αὐτοῦ Ιησοῦν αὐτὸς γὰρ σώσει τὸν will call his name Jesus because he will a distinct genitive thus the structure λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 22 save his people from their sins. implies that the child is Holy, if the reader Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ All this happened that the message feels that there was a grammatical error. ρηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προφήτου from the Lord through the prophet sayλέγοντος 23 ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕ- ing, The virgin will be pregnant and give ξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα birth to a son, and they will call his name αὐτοῦ Εμμανουήλ, ὅ ἐστι μεθερμηνευόμε- Emmanuel (translated God with us ) νον μεθ ἡμῶν ὁ Θεός. 24 Διεγερθεὶς δὲ ὁ might be completed. Josef woke from the Ιωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προ- dream, and he did as the Lord s angel comσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέ- manded him, and he took his wife but did λαβε τὴν γυναῖκα αὐτοῦ, 25 καὶ οὐκ ἐγί- not know her until she gave birth to her νωσκεν αὐτὴν ἕως οὗ ἔτεκε τὸν υἱὸν αὐ- firstborn son, and he called his name Jeτῆς τὸν πρωτότοκον, καὶ ἐκάλεσε τὸ ὄνο- sus. μα αὐτοῦ Ιησοῦν. 1.3.2 Herod and the Magi: Matthew 2 Here, we see another atypical reaction of men. Herod seems afraid of an infant, only known by birthplace and birth time. Magi from the East (likely Iran) come, because they see a star, and they know the star is special. It seems the whole corner of the world is interested in what will come of the Child s life. Τοῦ δὲ Ιησοῦ γεννηθέντος ἐν Βηθλε- Jesus was born in Judaean Bethlehem, The Magi visit Jesus, inciting the wrath of ὲμ τῆς Ιουδαίας ἐν ἡμέραις Ηρῴδου τοῦ in the days of King Herod. Herod. βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν πα- There were Magi from the East, who AD = TR ρεγένοντο εἰς Ιεροσόλυμα 2 λέγοντες ποῦ came into Jerusalem saying: Where is the Minor variant in USB4 ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ιουδαίων; newborn king of the Jews? We saw his star USB4 reads passive voice in v.9. In εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνα- in the East and we came to worship him. AD/TR, the star stands over were the τολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. 3 When King Herod heard this, he was child. The significance of the passive Ακούσας δὲ Ηρῴδης ὁ βασιλεὺς ἐταρά- troubled, and all Jerusalem with him. voice in USB4 is that the star is placed over χθη καὶ πᾶσα Ιεροσόλυμα μετ αὐτοῦ, 4 When he gathered all the high-priests were the child is. καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ and scribes of the people, he asked them γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ αὐ- where Christ was to be born. τῶν ποῦ ὁ Χριστὸς γεννᾶται. 5 οἱ δὲ εἶ- Then they said to him: In Judaean πον αὐτῷ ἐν Βηθλεὲμ τῆς Ιουδαίας οὕ- Bethlehem, for it was written by the

CHAPTER 1. MATTHEW 1-3 JESUS, THE KING OF THE JEWS 4 τω γὰρ γέγραπται διὰ τοῦ προφήτου 6 καὶ prophet: And you, Bethlehem of the land of σὺ Βηθλεέμ, γῆ Ιούδα, οὐδαμῶς ἐλαχίστη Judah, are by no means the least of the govεἶ ἐν τοῖς ἡγεμόσιν Ιούδα ἐκ σοῦ γὰρ ἐξε- ernors of Judah; for a governor will come from λεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν you who will shepherd the people of Israel. μου τὸν Ισραήλ. 7 Τότε Ηρῴδης λάθρα κα- Then Herod secretly summoned the λέσας τοὺς μάγους ἠκρίβωσε παρ αὐτῶν Magi, and inquired from them in detail τὸν χρόνον τοῦ φαινομένου ἀστέρος, 8 καὶ the time the star appeared. Then he sent πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπε πορευ- them into Bethlehem. He said: When θέντες ἀκριβῶς ἐξετάσατε περὶ τοῦ παιδί- you have gone, search diligently for the ου, ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως child, and if you find [him,] tell me, for I κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 9 οἱ δὲ also wish to worship him. ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν When they heard the king, they left. καὶ ἰδοὺ ὁ ἀστὴρ ὃν εἶδον ἐν τῇ ἀνατολῇ The star, which they saw in the East, led προῆγεν αὐτούς, ἕως ἐλθὼν ἔστη ἐπάνω them, going until it stood5 over where οὗ ἦν τὸ παιδίον 10 ἰδόντες δὲ τὸν ἀστέρα the child was. Seeing the star, they cel- ἐχάρησαν χαρὰν μεγάλην σφόδρα, 11 καὶ ebrated with very great joy. Then they ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον came into the house [and] saw the child μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόν- with his mother Mary. They fell and worτες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες shiped him. Opening their treasures, they τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐ- offered him gifts: gold, frankincense and τῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρ- myrrh. They were warned by a dream not ναν 12 καὶ χρηματισθέντες κατ ὄναρ μὴ to return to Herod, but to depart to their ἀνακάμψαι πρὸς Ηρῴδην, δι ἄλλης ὁδοῦ boarders by another way. ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν. 13 Αναχωρησάντων δὲ αὐτῶν ἰδοὺ After they left, and angel of the Lord Jesus escapes the wrath of Herod, spend- ἄγγελος Κυρίου φαίνεται κατ ὄναρ τῷ appeared to Josef in a dream saying: Get ing his early years in Egypt. Ιωσὴφ λέγων ἐγερθεὶς παράλαβε τὸ παι- up, take the child and his mother, and Returning after Herod s death, he δίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς flee to Egypt. Remain in that place un- lives the Nazareth. Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι til I speak to you, for Herod is looking for AD = TR μέλλει γὰρ Ηρῴδης ζητεῖν τὸ παιδίον τοῦ the child to kill him. Rising at night, he Minor variations of little conse- ἀπολέσαι αὐτό. 14 Ο δὲ ἐγερθεὶς παρέλαβε took the child and his mother, and went quence in USB4 (In 22 USB4 lacks ἑπὶ τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς to Egypt. He remained there until Herod which changes the translation from king καὶ ἀνεχώρησεν εἰς Αἴγυπτον, 15 καὶ ἦν ἐ- died. [This was] to fulfill the message of over Judah to king of Judah ) κεῖ ἕως τῆς τελευτῆς Ηρῴδου, ἵνα πληρω- the Lord through the prophet saying: Out Also, there other minor variations of θῇ τὸ ρηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προ- of Egypt I have called my Son. no consequence (such as word order) in φήτου λέγοντος ἐξ Αἰγύπτου ἐκάλεσα τὸν Then Herod, realizing that he was de- USB4. υἱόν μου. ceived by the Magi, was very angry. And The unique spelling of the TR is also 16 Τότε Ηρῴδης ἰδὼν ὅτι ἐνεπαίχθη he sent [people] to kill all the children in of no consequence. ὑπὸ τῶν μάγων, ἐθυμώθη λίαν, καὶ ἀπο- Bethlehem, throughout all its boarders, στείλας ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν from two and under, according to the time Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀ- he learned1 from the Magi. This [was] πὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρό- to fulfill the message from the prophet νον ὃν ἠκρίβωσε παρὰ τῶν μάγων. 17 τό- Jeremiah saying: τε ἐπληρώθη τὸ ῥηθὲν ὑπὸ Ιερεμίου τοῦ A voice is heard in Rama, mourning, προφήτου λέγοντος weeping and much crying; Rachel weeps over 18 φωνὴ ἐν Ραμᾷ ἠκούσθη, θρῆνος καὶ her children but they do not answer her call beκλαυθμὸς καὶ ὀδυρμὸς πολύς Ραχὴλ κλαίου- cause they are no more. σα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελε παρακλη- In Egypt, after Herod died, an angel of θῆναι, ὅτι οὐκ εἰσίν. the Lord appeared to Josef in a dream say- 19 Τελευτήσαντος δὲ τοῦ Ηρῴδου ἰ- ing: Get up, and take the child and his δοὺ ἄγγελος Κυρίου κατ ὄναρ φαίνεται τῷ mother, and go to the land of Israel, for Ιωσὴφ ἐν Αἰγύπτῳ 20 λέγων ἐγερθεὶς πα- the one seeking the life4 of the child died. ράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ Then he got up, and took the child and καὶ πορεύου εἰς γῆν Ισραήλ τεθνήκασι his mother, and went into Israel. Hearing γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. that Archelaos was king over5 Judah after 21 ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ his father Herod, he was afraid to go there; τὴν μητέρα αὐτοῦ καὶ ἦλθεν εἰς γῆν Ισρα- since he was warned in a dream, he went

CHAPTER 1. MATTHEW 1-3 JESUS, THE KING OF THE JEWS 5 ήλ. 22 ἀκούσας δὲ ὅτι Αρχέλαος βασιλεύει ἐπὶ τῆς Ιουδαίας ἀντί Ηρῴδου τοῦ πατρὸς αὐτοῦ, ἐφοβήθη ἐκεῖ ἀπελθεῖν χρηματισθεὶς δὲ κατ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, 23 καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. into the regions of Galilee. He came, and lived in a city called Nazareth, in order to fulfill the word through the prophets that He would be called a Nazarene. 1.4 Endorsement by John and God: Matthew 3 This is yet another endorsement. John at this time has become a popular preacher, people flock to the desert to hear him speaking. Even the elite go, and listen though, it seems they do not get anything but insults for their effort. When Jesus approaches John, John acknowledges that Jesus is the greater one. This public endorsement is a good introduction to his future ministry. Add to this the voice from the heaven, and the decent of the Holy Spirit. These various signs show that Jesus is more than man. 1.4.1 John Εν δὲ ταῖς ἡμέραις ἐκείναις παραγί- In those days, John the Baptizer came μετανοεῖτε is usually rendered as the νεται Ιωάννης ὁ βαπτιστὴς κηρύσσων ἐν preaching in the wilderness of Judah say- command repent. It refers to a changing τῇ ἐρήμῳ τῆς Ιουδαίας 2 καὶ λέγων μετα- ing: Rethink; for the kingdom of the of the mind reconsidering or rethinkνοεῖτε ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρα- heavens has drawn near. For this is the ing. It is one thing to admit wrong it is νῶν. 3 οὗτος γάρ ἐστιν ὁ ρηθεὶς ὑπὸ Ησαΐ- message from Isaiah the prophet saying: another thing to rethink an entire way of ου τοῦ προφήτου λέγοντος φωνὴ βοῶντος A voice calling in the wilderness: Pre- life. John is calling that a new kingdom is ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐ- pare the way of the Lord; make his road level. coming near with the new kingdom is a θείας ποιεῖτε τὰς τρίβους αὐτοῦ. 4 Αὐτὸς δὲ This John had a camel-hair robe and a new way of life calling on everyone to ὁ Ιωάννης εἶχε τὸ ἔνδυμα αὐτοῦ ἀπὸ τρι- leather belt around his waist; his food was rethink everything so they can enter into χῶν καμήλου καὶ ζώνην δερματίνην περὶ locust and wild honey. the new life. τὴν ὀσφὺν αὐτοῦ, ἡ δὲ τροφὴ αὐτοῦ ἦν ἀ- At that time, Jerusalem came to him, John would not baptize the religious κρίδες καὶ μέλι ἄγριον. 5 Τότε ἐξεπορεύ- all the Jews and those in the regions sur- elite who had no desire to rethink or reετο πρὸς αὐτὸν Ιεροσόλυμα καὶ πᾶσα ἡ rounding the Jordan, and those confess- pent. Those who would keep the old way Ιουδαία καὶ πᾶσα ἡ περίχωρος τοῦ Ιορδά- ing their sins were baptized by him in the of thinking would not be baptized he νου, 6 καὶ ἐβαπτίζοντο ἐν τῷ Ιορδάνῃ ὑπ Jordan. baptized instead those who were confessαὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐ- When he saw many Pharisees and ing their sins (and would show the fruit of τῶν. Sadducees coming to be baptized by him, repentance.) 7 ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ he said to them: Snake spawn, who John could only call people to re- Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα warned you to flee from the coming think Christ is able to convict men of αὐτοῦ εἶπεν αὐτοῖς γεννήματα ἐχιδνῶν, anger? Then produce fruit fitting the new their sins. Jesus comes with a winnowing τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελ- mindset and do not suppose you can say shovel in hand he cleans the floor, stores λούσης ὀργῆς; 8 ποιήσατε οὖν καρπὸν ἄ- to yourselves We have father Abraham. the wheat, and burns the chaff. John calls ξιον τῆς μετανοίας, 9 καὶ μὴ δόξητε λέ- For I say to you that God can raise up people to make the effort to reconsider γειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν Αβρα- children for Abraham out of these stones. their way of life. Jesus comes into a man s άμ λέγω γὰρ ὑμῖν ὅτι δύναται ὁ Θεὸς ἐκ Now the axe is intended for the root of life and remakes a new life and a new τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Α- the tree; every tree which does not pro- mind. βραάμ. 10 ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥί- duce good fruit is cut down and thrown ζαν τῶν δένδρων κεῖται πᾶν οὖν δένδρον into the fire. I baptize you in water, into μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ rethinking, but the one coming after me εἰς πῦρ βάλλεται, 11 ἐγὼ μὲν βαπτίζω ὑ- is stronger than I, (I am not worthy to μᾶς ἐν ὕδατι εἰς μετάνοιαν ὁ δὲ ὀπίσω μου carry his shoe.) He will baptize in the ἐρχόμενος ἰσχυρότερός μού ἐστιν, οὗ οὐκ Holy Spirit and fire. With the winnowing εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι αὐτὸς shovel in his hand, he will clean his floor ὑμᾶς βαπτίσει ἐν Πνεύματι Αγίῳ καὶ πυ- and gather his wheat into the barn, but ρί, 12 οὗ τὸ πτύον ἐν τῇ χειρί αὐτοῦ καὶ the chaff will be burned in unquenchable διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνά- fire. ξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ

CHAPTER 1. MATTHEW 1-3 JESUS, THE KING OF THE JEWS 6 δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 1.4.2 Baptism of Jesus 13 Τότε παραγίνεται ὁ Ιησοῦς ἀπὸ τῆς Then Jesus came from Galilee to the John s baptism is the baptism or re- Γαλιλαίας ἐπὶ τὸν Ιορδάνην πρὸς τὸν Ιω- Jordan, to John, to be baptized by him. But pentance of a man reconsidering his άννην τοῦ βαπτισθῆναι ὑπ αὐτοῦ. 14 ὁ John forbid him saying: It is necessary life and actions. It was not necessary for δὲ Ιωάννης διεκώλυεν αὐτὸν λέγων ἐγὼ for you to baptize me, yet you would come Jesus to repent of his own life (Jesus is χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ to me? Jesus answered and said to him: perfect) but it was necessary to fulfill ἔρχῃ πρός με; 15 ἀποκριθεὶς δὲ ὁ Ιησοῦς Disregard that now, because it is fitting all righteousness. Jesus received the bapεἶπε πρὸς αὐτόν ἄφες ἄρτι οὕτω γὰρ πρέ- for us to fulfill all righteousness. Then he tism of repentance to repent for the sins πον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύ- disregarded it, and when Jesus was bap- of Mankind. The old Adam brought the νην. τότε ἀφίησιν αὐτόν 16 καὶ βαπτι- tized he came straight up from the water. world into sin the new Adam brings the σθεὶς ὁ Ιησοῦς ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδα- The heavens were opened to Him, he saw world into repentance and righteousness. τος καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρα- the Spirit of God descending like a dove, νοί, καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ κατα- and it came upon him! A voice from the βαῖνον ὡσεὶ περιστερὰν καὶ ἐρχόμενον ἐπ heavens said: This is my loved son, I am αὐτόν 17 καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν pleased with him! λέγουσα οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.