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Matthew 16:18 contains one of Jesus' most obscure remarks, as he assures Peter (and us) that the 'gates of Hades' will not overcome the church. But gates are stationary objects that don't normally overcome anything. What was Jesus promising? This article shows the weakness of prevailing interpretations and argues for an expansive metaphorical alternative. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre la autenticidad del rito del bautismo jesuana en Mateo 28,19. El autor comenta sobre la interpretación textual de estos versos en distintos idiomas, incluyendo latin y griega. Se considera la interpretación del teólogo Frederick C. Conybeare así como de la "Harvard Theological Review."

Jesus and Peter interact in two different ways in Matthew 16. In one scene (Matt 16:13- 20), Jesus praises Peter, whereas in the next one (16:21-28), Jesus rebukes him. This paper proposes that, when these two scenes are contrasted, it is possible to see not only differences but also similarities. These characteristics can be seen particularly in the way Peter and Jesus interact with each other. This paper presents the idea to manifest these thematic contrasts and similarities, in order to define Peter's position in the narrative and evaluate his performance in Matthew 16. [ABSTRACT FROM AUTHOR]

Matthew uses Hos. 6:6 in two scenes of conflict between Jesus and the Pharisees. He defines the differences between Jesus and the Pharisees in terms of adherence to the Law with focus on the mercy that God desires. Matthew depicts Jesus as one who teaches and enacts Hos. 6:6 in continuity with the original prophetic intention of this statement. Jesus teaches by example by enacting mercy towards the marginalized and people in need. He loves the way Hosea announces that God intends his people to love. Jesus Himself becomes the presence and source of mercy. Jesus forms the central focus and prototype of the Matthean community. The community should follow his example. [ABSTRACT FROM AUTHOR]

The article assesses the author's contributions to Matthean studies over the past thirty years. It focuses on the hermeneutical principle of congeniality by means of distinguishing three horizons in Matthew's narrative world: firstly, that of Jesus and his disciples commissioned to inclusive care for the marginalised; secondly, that of the Matthean community which is associated with the narrative role of the disciples; and thirdly that of the present-day reader who engages with both narratives. The article discusses congeniality in terms of the concept "hermeneutical circle". The assessment of the author's contributions consists of a comparison and debate with current trends in Matthean studies. [ABSTRACT FROM AUTHOR]

The article presents the presidential address by Michael G. Carter of Sydney University, delivered during the annual meeting of the American Oriental Society (AOS) in Portland, Oregon on March 17, 2013. Topics of the speech include the translation of the words of Jesus in the Gospel of St. Matthew about blessing the peacemakers, passage in the Qur'an which is similar to the Gettysburg Address, and aspects of mediaeval Islamic culture which could be by-products of institutional textuality.

Matthew records six instances in which Jesus expressed the idiom 'weeping and gnashing of teeth' (8:12; 13:42; 13:50; 22:13; 24:45; 25:30). The phrase refers to the eschatological fate of the wicked. This article investigates whether those who weep and gnash their teeth suffer physically, or merely spiritually and emotionally. A word study of the 'weeping' and 'gnashing' revealed that both these terms contain within their connotation the aspect of weeping and gnashing of teeth that is a direct result of physical pain. The use of the 'furnace of fire' and 'cut him in pieces' similarly seems to associate the idiom with suffering as a direct result of physical pain. [ABSTRACT FROM AUTHOR]

The Trinitarian content of Matthew 28:19 states that the believer must be baptized in the name of the Father, the Son, and the Holy Ghost. This Trinitarian baptismal formula has been deemed as non-authentic. One of the main arguments presented is related to the first works of Eusebius of Caesarea. In his writings, this formula is not mentioned, which would theoretically demonstrate that it was enunciated in later times. This article affirms the Trinitarian canonicity of Matthew 28:19. Firstly, the textual problem of the passage will be discussed, considering the answers that have been drawn up in response to its absence in the writings of Eusebius. Secondly, this article will attempt to prove that the structure and narrative of Matthew's Gospel harmonize with the theology of the aforementioned Trinitarian formula. [ABSTRACT FROM AUTHOR]

The article presents the author's insights regarding the verse in Matthew 21:43 in which Jesus pronounced the taking of Israel from the people and giving it to those who will cultivate it. The verse has caused inconsistencies in the arguments of scholars and theologians in which some believes that the people refers to the Gentiles while some believes it is the kingdom of Israel. The old testament refer to the Kingdom of God as God's Kingdom, a heavenly place administered by God himself.

It is asserted that Matt 26:68|Luke 22:64(|Mark 14:65) is the most difficult of the minor agreements. Some advocates of the two-source theory have addressed this minor agreement by trying to make sense of the narrative as we have it, and others by making sense of the text as we have it (arguing for textual corruption or lost recensions). While some of these arguments are reasonable, in the final analysis they are not satisfying. Although we might remain persuaded that the two-source theory best integrates the data relating to the synoptic problem, this minor agreement reminds us that the synoptic problem is still a problem. [ABSTRACT FROM AUTHOR]

The article discusses aspects of the Bible's New Testament Gospels that present the concepts of a Jewish Jesus and the loss of redemption by Jews who deny the resurrection of Jesus Christ. The suggestion that Jews spread rumors about the resurrection being a hoax is found in the New Testament book of Matthew 28:15 or chapter 28, verse 15. The reception of the person Jesus in Jewish society and the representation of Jesus and Jews in the Gospels and Christian teachings are the focus of the discussion. The Bible verses Matthew 10:24-25 and 12:11-12 are noted. Sections of rabbinical literature, Mishna Yadaim 4:5 and the Babylonian Talmud Berachot 59a, are also noted.

This article reviewed T.L. Donaldson's book, Jesus on the mountain: A study in Matthean theology, published in 1985 by JSOT Press, Sheffield, and focused on the mountain motif in the structure and plot of the Gospel of Matthew, in addition to the work of Donaldson on the mountain motif as a literary motif and as theological symbol. The mountain is a primary theological setting for Jesus' ministry and thus is an important setting, serving as one of the literary devices by which Matthew structured and progressed his narrative. The Zion theological and eschatological significance and Second Temple Judaism serve as the historical and theological background for the mountain motif. The last mountain setting (Mt 28:16-20) is the culmination of the three theological themes in the plot of Matthew, namely Christology, ecclesiology and salvation history. [ABSTRACT FROM AUTHOR]

The meaning of πιορκ in Matt 5:33 remains uncertain in the NT lexicon of Bauer in English and in major commentaries. This paper traces the problem in Bauer to misreading of punctuation. A re-examination of the evidence establishes that the appropriate meaning is break one’s sworn promise, and this is seen to be the meaning Bauer intended. [ABSTRACT FROM AUTHOR]

For the modern reader the logion 'The eye is the lamp of the body' is puzzling. While most scholars concur that it has something to do with greed and envy, they often fail to explain this correlation between inner attitudes and the physical eye. In this article I argue that the meaning of this passage can only be understood when read according to the ancient understanding of vision. It is important to interpret the genitive in the phrase 'O λύχvoζ Τoυ σώμαΤóζ έσΤιV ó óφθαλμóζ' as the ancient hearer or reader would have done. [ABSTRACT FROM AUTHOR]

David Sim has argued that Matthew's so-called Great Commission (Mt 28:16-20) represents a direct anti-Pauline polemic. While this thesis may be theoretically possible and perhaps fits within the perspective of an earlier era in New Testament research, namely that of the Tübingen School, the evidence in both Matthew and the Pauline corpus does not support such a reading of early Christianity. In this paper, I argue that an antithetical relationship between Matthew's Great Commission and Paul's Gentile mission as reflected in his epistles is possible only (1) with a certain reading of Matthew and (2) with a caricature of Paul. In light of the most recent research on both Matthew's Great Commission and the historical Paul, these two traditions can be seen as harmonious and not antithetical in spite of the recent arguments to the contrary. My argument provides a further corrective to the view of early Christianity, which posits a deep schism between so-called Jewish Christianity and Paul's ostensibly Law-free mission to the Gentiles. [ABSTRACT FROM AUTHOR]

Matthew 16:18 has been object of countless studies, usually of dogmatic, structural or apologetic type. The author's proposal impacts the possibility of other readings of this statement of Jesus from the comments of the Judaism of the first century and its further developments. Special emphasis is placed on the tannaitic midrashic literature, and in its targumic precedent, to capture the theological fabric of that moment. Such a focus will provide greater clarity to Jesus' image as Christ in the Judeo-Christian communities. The paper, in turn, vindicates the employment of haggadic material for a better understanding of the reality of the NT and, especially, of Christology. [ABSTRACT FROM AUTHOR]

This paper argues that the righteous in Matt 25:31-46 stand out not only by their works of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the self-confidence of the righteous, based on their own knowledge of their good deeds. In contrast, those acquitted in Matt 25:31-46 are characterized by their ignorance of their own righteousness and their overall inability to help themselves. The passage therefore serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew, contrasting the true disciples with the hypocrites (cf. 7:21-23) and bringing together the twin Matthean emphases on the faith of the helpless and the works of the righteous. [ABSTRACT FROM AUTHOR]

This article presents an exploration into the social history behind the writing of the Gospel of Matthew, particularly in relation to the ethnic and religious identity of the writer and their relationship to greater Jewish culture. It is suggested that the writer of Matthew represented a group in conflict with the Pharisaic sect and the gospel's use by both parties is analyzed.

The article discusses the interpretation of Matthew 16:18 in the Syriac Philoxenian version (PHIL) of the New Testament commissioned by Syriac prose writer Philoxenus of Mabbug. It explores the emphasis put by Philoxenus upon philological accuracy and his opinion that the translator is the interpres of the Bible. Also analyzed is the work of German-English classical philologist Günther Zuntz about the writings of Philoxenus with a view to discovering PHIL readings.

This article pursues the intersection of angelology and Pneumatology in the writings of the so-called Persian Sage. The first part of the article takes its cue from the critique of Aphrahat's Pneumatology contained in a seventh-century letter by George, the monophysite bishop of the Arabs, and demonstrates that Aphrahat uses a cluster of biblical verses (Zech 3:9; 4:10; Isa 11:2-3; Matt 18:10) to support what is best designated as "angelomorphic Pneumatology." The second part of the article attempts to integrate Aphrahat's angelomorphic Pneumatology within the larger theological framework described by earlier scholarship, that is, in relation to Spirit Christology, and within a theological framework of marked binitarian character. [ABSTRACT FROM AUTHOR]

The author argues that Matthew 27:39 does allude to Lamentations 2:15. The extensive presence of Psalm 22 throughout Matthew's depiction of crucifixion often leads scholars to conclude that Matthew's use of the phrase wagging the head in 27:39 also derives from Psalm 22. Matthew draws on Lamentations in his account of the events leading up to the crucifixion in order to portray Jesus' death as the primary act of righteous bloodshed by the hands of the religious authorities in Jerusalem.

The article presents an analysis of the interpretation of the Biblical account of Jesus Christ's meeting with a centurion depicted in Matthew 8:5-13, arguing for an alternative reading concerning the identity of the son or servant who is healed and the centurion's attitudes regarding authority. The theological implications of the newly framed encounter between Jesus and the centurion are then pursued further.

This article focuses on the use of Greek manuscript tradition in Biblical interpretation and criticism, questioning the dominance of Greek textual primacy in New Testament criticism. An overview of versional and Patristic tradition used in textual criticism of Matthew 4:15-16 is given. Citations of Isaiah 9:1 in textual witness to Matthew 4:16 are mentioned. Comparative Jewish exegesis in Matthean scriptural citations are also provided.

The magnificent edition of a new Middle-Egyptian Coptic text of Matthew (Codex Schøjen), published by the late Hans-Martin Schenke, is an unexpected contribution to New Testament scholarship. Its text differs in many respects from all later Coptic versions including the famous Codex Scheide, published by the same author, which was written in the same dialect. This new and certainly most intriguing text requires a diligent investigation by textual critics in view of the far-reaching conclusions which Professor Schenke drew from its textual character. Only a thorough investigation of Matthew's text as far as it is preserved in this codex will enable textual critics to give a final and fair judgment of Schenke's hypotheses. This contribution can only be a first step to reach such a judgment. [ABSTRACT FROM AUTHOR]

Examines the relationship between the Gospel of Matthew and some of its intertexts, including the Bible. Details of the concept of intertextuality; Terminology developed by scholars to articulate the concept of intertextuality; Intertextuality of the Gospel of Matthew with the Gospel of Mark; Information on the Sayings Source (Q) as intertext of the Gospel of Matthew.

In 1994, the author critiqued a 1971 statistical study of "Q" by Charles E. Carlston and Dennis Norlin. Their recent reply has necessitated both a further clarification of their study's most serious flaws and an independent statistical analysis using a method that avoids these flaws. Such an analysis demonstrates that Matthew and Luke do not preserve "Q" sayings any more faithfully than Markan sayings. This can still be interpreted in support of "Q" being a single written source, but it is important to recall that the degree of Matt-Luke verbatim agreement is much lower than Carlston & Norlin's figures imply. [ABSTRACT FROM AUTHOR]

Solutions to the Synoptic Problem that argue for Markan priority, but the non-existence of Q as the basis of the double tradition material continue to attract scholars. The best known of these theories, the Farrer-Goulder hypothesis arguing for Luke's direct use of Matthew, has been championed most recently by Mark Goodacre. He reworks some of the previous arguments in favour of that hypothesis as well as offering a number of new arguments. This paper assesses the validity of such arguments and the claim that it is now possible to finally dispense with Q. [ABSTRACT FROM AUTHOR]

In this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke. [ABSTRACT FROM AUTHOR]

Three of our oldest witnesses, Origen and P70 from the third century, and Eusebius from the fourth, read Nαζαρα at Mat. 2:23, and this should be accepted as the original, as at 4:13. Matthew is probably inferring the form from his (amended) citation of Jg. 13:5,7, Nαζωραîoζ εσται, on analogy with Ioυoυδαîoζ Ioυδα. So Nαζαρα is Matthaean, and Luke's use of the Matthaean form at Lk. 4:16 is an indication that he knows Matthew's Gospel. At 26:67-68 Matthew has divided the mockers into two groups. The first spit in Jesus' face, and punch it, and the evangelist therefore suppresses Mark's blindfolding, which would protect Jesus. The second group belabour Jesus with sticks from around and behind; as he cannot see them, the "Prophesy!" taunt is transferred to them, with its explanatory, "Who is it who smote you?" Luke has the same addition of five words in the same order, including a hapax. It is difficult to resist the conclusion here that Luke knew Matthew's Gospel. [ABSTRACT FROM AUTHOR]

Interprets the structural organization of the fourteen triads of the Sermon on the Mount from scriptural readings on the book of Matthew. Triadic structure within each pericope in Matthew 5:21-7:12; Difficulties in the basic meaning of the dyadic structure of verse illustrations; Analysis of passages.

Criticizes the authorship concept of the Gospel from the book of Matthew. Identification of the biblical author's background based on the article "The Gentile Bias in Matthew," by Kenneth W. Clark; Comparison of Markan text in the book of Deuteronomy; Talmudic evidence in relation with the composition of the Shema.

The article examines the biblical references to the light within the human person made by the Greek book of Matthew and the Coptic Gospel of Thomas. Topics include an interpretation of moral aspects associated with eyes and their health in the Bible, a comparison of the Greek and Coptic text of the passages, as well as references to the light of the world.

The article examines the Old Testament (OT) provenance of a quotation of prophets regarding Joseph's residence in Nazareth in chapter 2 verse 23 of the New Testament book of Matthew in the Bible. Topics include the grammar of the biblical Greek word ὅτι that introduces the quotation, the editorial practices of apostle Matthew, as well as an interpretation of the passage to refer to Jesus Christ rather than Joseph. Also discussed are comparable textual issues in the book of Judges.

Examines the textual form of the quotation from Isaiah 7:14 in Matthew 1:23. Relation between the quotation and the context of its final word 'Emmanuel'; Textual problem in the Hebrew text of Isa 7:14; Interpretation on the theme of God's being with his people reflected in the Gospel of Matthew.

Presents information on a study which described the use of Two-Source Theory in the agreement between Matthew and Luke in non-Markan material. Misleading conclusions regarding Matthew and Luke's transmission of sayings material; Objection to the selective nature of the miscellaneous sayings-material; Conclusions.

Deals with a study which attempted to establish the ethnic identity of the multitudes fed and healed by Jesus Christ in Matthew 15:29-39 through the examination of the topographical references in gospel and the appellation 'God of Israel.' Matthean redaction of Matthew 15:29-39; Reason for assuming the four thousand to be Gentiles; Examination of the usage of `God of Israel' in Matthew and Hebrew scripture.

Examines the term corpus mixtum and how it is applied to the Matthean community within first-century Judaism, and its use as a basic vocabulary of Matthean scholars. Reference to the book "Matthew: A Commentary of His Handbook for a Mixed Church under Persecution," by Robert H. Gundry; Analysis of the arguments of authors Gunther Bornkamm and G. Strecker; Bornkmann's theory of the clearest indication of the corpus mixtum character of Matthew's community.

The article presents a comparative analysis of the parable of the lame and blind man from the Apocryphal book of Ezekiel and the parable of the wedding feast from the New Testament gospel of Matthew. Topics addressed include the importance of giving appreciation of the narrative integrity of a parable methodological priority over investigation of its sources, the narrative motif shared by the two parables, and the allegorical significance in each parable.

The article examines the relationship between the concept of the kingdom of heaven and the church as portrayed in the Bible's Gospel of Matthew and the parable of the weeds among the wheat. The author reviews the ecclesiological and a universalistic interpretations of the parable and the representation of the Kingdom of God. Also presented is the indistinguishability of the two crops in the parable as the central element of the parable.

The article analyzes the narrative structure of the Biblical Gospel passage of Matthew 27:55-28:20. Topics addressed include theories on the significance of the narrative structure in terms of its rhetorical effects on the implied reader, the response of the implied reader to the passage, and the role of the women followers of Jesus Christ witnessing his death.

The article presents an analysis of the anti-oath passage found in the Sermon on the Mount given by Jesus Christ in Matthew 5:35. Topics addressed include various critical interpretations surrounding the specific authorship of the four rhetorical amplifications surrounding the command in the text, the socio-political context surrounding the command, and the meaning of the concept of the "Great King" seen in antiquity.

The article presents an examination into the Matthean version of Jesus Christ's instruction concerning divorce, as compared to its parallel references in the other Synoptic Gospels. Topics addressed include commentary on the influence of the Matthean variant on the harmonization of the textual variations in the Biblical texts, analysis of the logical and methodological problems in the evaluation of harmonizing variants, and an alternative approach to the evaluation of harmonizing variants.

The article presents a contextual analysis of the version of the Biblical Gospel of Matthew in Hebrew by Shem Tob Ibn Shaprut. Topics addressed include discussion of the writing style of Shem Tob, analysis of the features of Shem Tob's Hebrew Matthew version, and examination of how a selection of his works shows similarities to the Pseudo-Clementine literature.

The article analyzes the literary and rhetorical structure of the Sermon on the Mount given by Jesus Christ as narrated in the New Testament passage of Matthew 5-7. Topics addressed include the organizing principles of the address, common words and phrases used throughout, and thematic triads found within the sermon.

The article examines the use of the Greek word typically translated as "to approach" found in the New Testament Gospel of Matthew. Topics addressed include a review of the term in the Pentateuch, the use of the word to describe the messianic character of Jesus Christ and non-cultic forms of the term "approach."

The article examines a Greek variant of the New Testament Gospel passage of Matthew 16:14 found in Origen's "Commentary on Matthew." Topics addressed include description of an ancient version of the verse, an overview of the text-critical evidence of the New Testament versions of Matthew, and comparison with the Latin translation of the verse.

The article presents literary-critical notes on the major motif of the secret of Jesus Christ's Divine sonship in the New Testament Gospel of Matthew. Topics addressed include analysis on Matthew's version of the parable of the wicked husbandmen, the role of the parable in the larger plot of Matthew's account, and the significance of references to Jesus as the Son of God.

The article examines the textual and literary characteristics of the Hebrew version of the Gospel of Matthew, which was acquired from the Jews by Bishop of Brieu Jean du Tillet, while traveling in Italy in 1553. Topics addressed include evidence that the text of du Tillet is not an original Hebrew of Matthew and data indicating that the du Tillet text is not a translation of the Latin Vulgate, although a close relationship exists between the Hebrew and the text type reflected by the Vulgate.

The article presents an examination into the presentation and treatment of antinomian theological themes found in the Gospel of Matthew. Introductory comments are given noting scholarship seeking to identify antinomian Christian influence in the Gospel through redaction criticism and the term "anomia." Topics addressed include the presence of anomia in the Septuagint and in other Jewish literature, the variety of terms that can be translated by anomia, and the nonspecific character of anomia.

The article presents an examination of the parable of the unforgiving servant found in the New Testament passage of Matthew 18:23-34. Topics addressed include the larger context of the discourse in which the parable appears, the introductory formula of comparison with the Kingdom of Heaven, and the story's exhibition of a clear organization by threes.