HOLY BIBLE: Matthew 12 (original) (raw)

1 Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων: οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. 2 οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ: ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 3 ὁ δὲ εἶπεν αὐτοῖς: οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ, ὅτε ἐπείνασεν καὶ οἱ μετ' αὐτοῦ; 4 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετ' αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 5 ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν; 6 λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 7 εἰ δὲ ἐγνώκειτε τί ἐστιν: ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 8 κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. 9 Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν: 10 καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν: καὶ ἐπηρώτησαν αὐτὸν λέγοντες: εἰ ἔξεστιν τοῖς σάββασιν θεραπεῦσαι; ἵνα κατηγορήσωσιν αὐτοῦ. 11 ὁ δὲ εἶπεν αὐτοῖς: τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12 πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου: ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 13 τότε λέγει τῷ ἀνθρώπῳ: ἔκτεινόν σου τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.

1 At this time, Jesus was walking through the corn-fields on the sabbath day. And his disciples, who were hungry, fell to plucking the ears of corn and eating them. 2 The Pharisees saw this, and said to him, Look, thy disciples are doing a thing which it is not lawful to do on the sabbath. 3 Whereupon he said to them, Have you never read of what David did, when he and his followers were hungry?[1] 4 How he went into the tabernacle, and ate the loaves set out there before God, although neither he nor his followers, nor anyone else except the priests had a right to eat them? 5 Or again, have you not read in the law that the priests violate the sabbath rest in the temple, and none blames them? 6 And I tell you there is one standing here who is greater than the temple. 7 If you had found out what the words mean, It is mercy, not sacrifice, that wins favour with me, you would not have passed judgement on the guiltless.[2] 8 The Son of Man has even the sabbath at his disposal. 9 So he went on his way, and afterwards came into their synagogue. 10 And here there was a man who had one of his hands withered; and they asked Jesus whether it was lawful to do a work of healing on the sabbath, so that they might have a charge to bring against him. 11 But he answered, Is there a man among you that has a sheep, who would not take hold of it and pull it out, if it should fall into a pit on the sabbath? 12 And of what value is a sheep compared to a man? There is nothing unlawful, then, in doing a work of mercy on the sabbath day. 13 And with that he said to the man, Stretch out thy hand; and when he stretched it out, it was restored to him as sound as the other.

1 In illo tempore abiit Jesus per sata sabbato: discipuli autem ejus esurientes cœperunt vellere spicas, et manducare. 2 Pharisæi autem videntes, dixerunt ei: Ecce discipuli tui faciunt quod non licet facere sabbatis. 3 At ille dixit eis: Non legistis quid fecerit David, quando esuriit, et qui cum eo erant: 4 quomodo intravit in domum Dei, et panes propositionis comedit, quos non licebat ei edere, neque his qui cum eo erant, nisi solis sacerdotibus? 5 aut non legistis in lege quia sabbatis sacerdotes in templo sabbatum violant, et sine crimine sunt? 6 Dico autem vobis, quia templo major est hic. 7 Si autem sciretis, quid est: Misericordiam volo, et non sacrificium: numquam condemnassetis innocentes: 8 dominus enim est Filius hominis etiam sabbati. 9 Et cum inde transisset, venit in synagogam eorum. 10 Et ecce homo manum habens aridam, et interrogabant eum, dicentes: Si licet sabbatis curare? ut accusarent eum. 11 Ipse autem dixit illis: Quis erit ex vobis homo, qui habeat ovem unam, et si ceciderit hæc sabbatis in foveam, nonne tenebit et levabit eam? 12 Quanto magis melior est homo ove? itaque licet sabbatis benefacere. 13 Tunc ait homini: Extende manum tuam. Et extendit, et restituta est sanitati sicut altera.

22 Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός: καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 23 καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον: μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ; 24 οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον: οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων. 25 εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς: πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ' ἑαυτῆς οὐ σταθήσεται. 26 καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ' ἑαυτὸν ἐμερίσθη: πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; 27 καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. 28 εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 29 ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει; 30 ὁ μὴ ὢν μετ' ἐμοῦ κατ' ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ' ἐμοῦ σκορπίζει.

22 Then they brought to him a man possessed, who was both blind and dumb; whom he cured, giving him both speech and sight. 23 The multitudes were filled with amazement; Can this, they asked, be no other than the Son of David? 24 But the Pharisees said, when they heard of it, It is only through the power of Beelzebub, the prince of the devils, that he casts the devils out. 25 Whereupon Jesus, who knew what was in their thoughts, said to them, No kingdom can be at war with itself without being laid waste; no city or household that is at war with itself can stand firm. 26 If it is Satan who casts Satan out, then Satan is at war with himself, and how is his kingdom to stand firm? 27 Again, if it is through Beelzebub that I cast out devils, by what means do your own sons cast them out? It is for these, then, to pronounce judgement on you. 28 But if, when I cast out devils, I do it through the Spirit of God, then it must be that the kingdom of God has already appeared among you. 29 How is anyone to gain entrance into the house of a strong man and plunder his goods without first making the strong man his prisoner? Then he can plunder his house at will. 30 He who is not with me, is against me; he who does not gather his store with me, scatters it abroad.

22 Tunc oblatus est ei dæmonium habens, cæcus, et mutus, et curavit eum ita ut loqueretur, et videret. 23 Et stupebant omnes turbæ, et dicebant: Numquid hic est filius David? 24 Pharisæi autem audientes, dixerunt: Hic non ejicit dæmones nisi in Beelzebub principe dæmoniorum. 25 Jesus autem sciens cogitationes eorum, dixit eis: Omne regnum divisum contra se desolabitur: et omnis civitas vel domus divisa contra se, non stabit. 26 Et si Satanas Satanam ejicit, adversus se divisus est: quomodo ergo stabit regnum ejus? 27 Et si ego in Beelzebub ejicio dæmones, filii vestri in quo ejiciunt? ideo ipsi judices vestri erunt. 28 Si autem ego in Spiritu Dei ejicio dæmones, igitur pervenit in vos regnum Dei. 29 Aut quomodo potest quisquam intrare in domum fortis, et vasa ejus diripere, nisi prius alligaverit fortem? et tunc domum illius diripiet. 30 Qui non est mecum, contra me est; et qui non congregat mihi, spargit.

[1] I Kg. 21.6.

[2] Os. 6.6.

[3] vv. 1-14: Mk. 2.23; Lk. 6.1.

[4] Is. 42.1. Our Lord went into retirement, lest it should seem that he was deliberately provoking the Pharisees to a conflict.

[5] vv. 22-32: Mk. 3.22; Lk. 11.14. v. 32. Blasphemy against the Holy Ghost is most commonly understood as resisting the known truth.

[6] vv. 43-45: Lk. 11.24. Our Lord perhaps means that the Jews, who had received the law and yet resisted the gospel, were in an even more unhappy state than the Gentiles, who had hitherto found no remedy against sin. He seems to warn us, that the soul which has received great graces and does not correspond with them will make the worst shipwreck of its fortunes.

[7] vv. 46-50: Mk. 3.31; Lk. 8.19. Since it is impossible for anyone who holds the Catholic tradition to suppose that our Lord had brothers by blood, the most common opinion is that these ‘brethren’ were his cousins; a relationship for which the Jews had no separate name (cf. Gen. 29.12; Lev. 10.4). Our Lord here warns his fellow countrymen that they will not be reckoned as his ‘brothers’ unless they obey the will of their Father and his (cf. Mt. 21.28).

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd