1 Now it happened on a Sabbath that He {Iesous, Sovereign Teacher} was passing through the grainfields, and His disciples were plucking and eating the heads of grain, rubbing them with their hands {chersin: physical hands}.
2 But some of the Pharisees {pharisaion: religious critics} said, “Why are you doing what is not lawful {exestin: permitted by law} to do on the Sabbath?”
3 And Jesus {Iesous, Authoritative Teacher} answered them and said, “Have you not even read this, what David {Dauid: Anointed King} did when he was hungry, he himself and those who were with him?”
4 How he entered into the house of God {Theos, Indwelling Presence} and took the loaves of the presentation {prothesis: sacred showbread}, he ate them and also gave to those with him, which it is not lawful to eat except for the priests alone.
5 And He said to them, “The Son of Man {huios tou anthropou, Messianic Judge} is Lord {Kyrios, Sovereign over Rest} of the Sabbath.”
6 Now it happened on another Sabbath that He {Iesous, Sabbath Teacher} entered the synagogue and was teaching, and there was a man there whose right hand was withered {xera: dried up}.
7 But the scribes and the Pharisees were watching closely to see if He {Iesous, Compassionate Healer} would heal on the Sabbath, so that they might find a reason to accuse {kategorein: bring formal accusation} Him.
8 But He {Iesous, Divine Perceiver} knew their thoughts {dialogismos: inward reasoning}, and He said to the man with the withered hand, “Rise and stand in the midst.” And he, having arisen, stood there.
9 But Jesus {Iesous, Teacher and Healer} said to them, “I ask you, is it lawful on the Sabbath {sabbaton: covenant rest day} to do good or to do evil, to save a life or to destroy it?”
10 And after looking around at them all, He {Iesous, Wonder-Working Lord} said to him, “Stretch out your hand.” And he did so, and his hand {kheir: physical limb} was restored.
11 But they were filled with fury {anoia: irrational frenzy} and discussed with one another what they might do to Jesus {Iesous, Righteous Healer}.
12 And it came to pass in those days that He {Iesous, Seeking Fathers Will} went out into the mountain {oros: secluded hillside} to pray and spent the night in prayer to God {Theos, Hearer of Prayer}.
13 And when day came, He {Iesous, Choosing His Witnesses} called His disciples, and after choosing from among them twelve, He also named them apostles {apostolous: commissioned envoys}.
14 Simon, whom He {Iesous, Name Giver} also named {onomasen: given new name} Peter, and Andrew his brother, and James, and John, and Philip, and Bartholomew,
15 And Matthew, and Thomas, and James son of Alphaeus {Halphaiou: paternal lineage}, and Simon who is called the Zealot {Zelotes: political activist}.
16 And Judas of James {Iakobou: relational designation} and Judas Iscariot, who became a traitor {prodotes: betrayer}.
17 And after coming down with them, He {Iesous, Central Teacher} stood on a level place, with a great crowd {ochlos: assembled gathering} of His disciples and a great multitude of people from the whole of Judea and Jerusalem, and from the coastal region of Tyre and Sidon.
18 Who came to hear Him {Christos, Healing Lord} and to be healed of their diseases {noson: chronic afflictions}, and those troubled by unclean spirits were healed.
19 And all the crowd were seeking to touch Him {Iesous, Compassionate Healer}, because power {dynamis: miraculous ability} was coming out from Him and healing all.
20 And He {Christos, Exalted Lord} lifted up His eyes toward His disciples and said, “Blessed are you who are poor, for yours is the kingdom of God {Theos, Sovereign King}.”
21 Blessed are those who hunger {peinontes: experiencing deep need} now, for you will be filled. Blessed are those who weep {klaiontes: expressing sorrow} now, for you will laugh.
22 Blessed are you when people hate {misesosin: strong aversion} you and when they exclude you and insult you and cast out your name as evil, for the sake of the Son of Man {huios tou anthropou, Suffering Messiah}.
23 Rejoice in that day {hemera: appointed moment} and leap for joy; behold, for your reward {misthos: great recompense} is great in heaven. For in the same way their fathers treated the prophets.
24 But woe {ouai: prophetic warning} to you who are rich, because you have received your consolation {paraklesin: present comfort}.
25 Woe to you who are satisfied {empeplesmenoi: fully filled} now, because you will hunger. Woe to you who laugh {gelontes: outward joy} now, because you will mourn and weep.
26 Woe {ouai: sorrowful judgment} to you when all people speak well of you, for their fathers did the same things to the false prophets {pseudoprophetais: deceptive religious teachers}.
27 But I say to you who are listening, love your enemies and do good {kalos: generous goodness} to those who hate {misousin: express active hostility} you.
28 Bless {eulogeite: speak good words} those who curse you, and pray for those who mistreat you {epereazonton: hostile abuse}.
29 To the one who strikes you on the cheek {siagona: jaw area}, offer also the other; and from the one who takes away your cloak, do not withhold your tunic {chiton: inner garment}.
30 Give to everyone who asks you {aitounti: humble request}, and from the one who takes away your things {airontos: forcibly taking} do not demand them back.
31 And just as you want people {anthropoi: fellow humans} to do to you, so you also do to them in the same way {homoios: equally, without preference}.
32 And if you love those who love you, what credit {charis: gracious favor} is there to you? For even sinners {hamartoloi: missing the mark} love those who love them.
33 And if you do good to those who do good to you, what kind of grace {charis: undeserved favor} is there for you? And even sinners {hamartoloi: habitual offenders} do the same.
34 And if you lend to those from whom you expect to receive, what credit {charis: favorable regard} is that to you? Even sinners lend to sinners in order that they might receive back the same amount {isa: exactly equivalent}.
35 But love your enemies and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High {Hypsistos, Supreme Authority}, because He is kind {chrestos: generous mercy} to the ungrateful and the wicked.
36 Become merciful ones {oiktirmones: tenderly compassionate}, just as your Father {Pater, Merciful Example} is merciful.
37 And do not judge {krinete: render a verdict}, and you will not be judged; do not condemn {katadikazete: pronounce sentence}, and you will not be condemned; forgive, and you will be forgiven.
38 Give, and it will be given to you; a good measure {metron: standard of giving}—pressed down, shaken together, and running over—people will put into your bosom {kolpos: garment fold pouch}. For with the measure by which you measure, it will be measured in return to you.
39 And He {Iesous, Parable Teacher} also spoke a parable {parabole: comparison story} to them: “Can a blind man lead a blind man? Will they not both fall into a pit?”
40 A disciple {mathetes: learner under authority} is not above the teacher, but everyone, when fully trained {katertismenos: thoroughly prepared}, will be like his teacher.
41 Why do you see the speck {karphos: very small, dry particle} in your brother’s eye, but do not notice the beam {dokos: large piece of wood} in your own eye?
42 How do you address your brother, “Brother, allow me to remove the speck {karphos: tiny splinter} from your eye,” when you fail to perceive the beam in your own eye? Hypocrite {hypokrita: moral pretender}, remove the beam from your own eye first, and only then will you have a clear view to remove the speck from your brother’s eye.
43 For a good tree {dendron: living organism} does not produce rotten fruit, nor again does a rotten tree {sapron: morally corrupt} produce good fruit.
44 For each tree is known by its own fruit; for they do not gather figs from thorns {akanthon: prickly growth}, nor do they pick grapes from a bramble bush {batou: tangled shrub}.
45 The good man out of the good treasure {thesauros: stored resource} of his heart brings forth what is good, and the evil man out of the evil brings forth what is evil. For out of the abundance {perisseuma: overflow} of the heart his mouth speaks.
46 But why do you call Me “Lord, Lord” {Kyrios, Claimed Lordship}, and not do the things I say {lego: authoritative instruction}?
47 Everyone who comes to Me {Iesous, Inviting Teacher} and hears My words and does them—I will show {hupodeixo: clearly reveal} you whom he is like.
48 He is like a man erecting a house who dug down and sank his foundation {themelion: structural support} into the rock. When the flood came, the river struck that house but could not shake it, because it had been well built {kalos: skillfully done}.
49 But the one who has heard {akousas: received the message} and does not do is like a man who built his house directly on the ground with no foundation {themelio: supporting base}; when the river struck it, it collapsed at once, and the ruin of that house was great.