HOLY BIBLE: Matthew 19 (original) (raw)

1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς Γαλιλαίας καὶ ἦλθεν εἰς τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου. 2 Καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ. 3 καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 4 ὁ δὲ ἀποκριθεὶς εἶπεν: οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπ' ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς; 5 καὶ εἶπεν: ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 7 λέγουσιν αὐτῷ: τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι; αὐτήν 8 λέγει αὐτοῖς: ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν: ἀπ' ἀρχῆς δὲ οὐ γέγονεν οὕτως. 9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην, μοιχᾶται. 10 λέγουσιν αὐτῷ οἱ μαθηταὶ: αὐτοῦ εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι. 11 ὁ δὲ εἶπεν αὐτοῖς: οὐ πάντες χωροῦσιν τὸν λόγον τοῦτον, ἀλλ' οἷς δέδοται. 12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.

1 Afterwards, when he had finished saying all this, Jesus removed from Galilee and came into that part of Judaea which lies beyond the Jordan. 2 Great multitudes went with him, and he healed them there. 3 Then the Pharisees came to him, and put him to the test by asking, Is it right for a man to put away his wife, for whatever cause? 4 He answered, Have you never read, how he who created them, when they first came to be, created them male and female; and how he said, 5 A man, therefore, will leave his father and mother and will cling to his wife, and the two will become one flesh?[1] 6 And so they are no longer two, they are one flesh; what God, then, has joined, let not man put asunder. 7 Why then, they said, did Moses enjoin that a man might give his wife a writ of separation, and then he might put her away? 8 He told them, It was to suit your hard hearts that Moses allowed you to put your wives away; it was not so at the beginning of things. 9 And I tell you that he who puts away his wife, not for any unfaithfulness of hers, and so marries another, commits adultery; and he too commits adultery, who marries her after she has been put away.[2] 10 At this, his disciples said to him, If the case stands so between man and wife, it is better not to marry at all. 11 That conclusion, he said, cannot be taken in by everybody, but only by those who have the gift. 12 There are some eunuchs, who were so born from the mother’s womb, some were made so by men, and some have made themselves so for love of the kingdom of heaven; take this in, you whose hearts are large enough for it.[3]

1 Et factum est, cum consummasset Jesus sermones istos, migravit a Galilæa, et venit in fines Judææ trans Jordanem, 2 et secutæ sunt eum turbæ multæ, et curavit eos ibi. 3 Et accesserunt ad eum pharisæi tentantes eum, et dicentes: Si licet homini dimittere uxorem suam, quacumque ex causa? 4 Qui respondens, ait eis: Non legistis, quia qui fecit hominem ab initio, masculum et feminam fecit eos? Et dixit: 5 Propter hoc dimittet homo patrem, et matrem, et adhærebit uxori suæ, et erunt duo in carne una. 6 Itaque jam non sunt duo, sed una caro. Quod ergo Deus conjunxit, homo non separet. 7 Dicunt illi: Quid ergo Moyses mandavit dare libellum repudii, et dimittere? 8 Ait illis: Quoniam Moyses ad duritiam cordis vestri permisit vobis dimittere uxores vestras: ab initio autem non fuit sic. 9 Dico autem vobis, quia quicumque dimiserit uxorem suam, nisi ob fornicationem, et aliam duxerit, mœchatur: et qui dimissam duxerit, mœchatur. 10 Dicunt ei discipuli ejus: Si ita est causa hominis cum uxore, non expedit nubere. 11 Qui dixit illis: Non omnes capiunt verbum istud, sed quibus datum est. 12 Sunt enim eunuchi, qui de matris utero sic nati sunt: et sunt eunuchi, qui facti sunt ab hominibus: et sunt eunuchi, qui seipsos castraverunt propter regnum cælorum. Qui potest capere capiat.

16 Καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν: διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον; 17 ὁ δὲ εἶπεν αὐτῷ, τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστιν ὁ ἀγαθός. εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρησον τὰς ἐντολάς. 18 λέγει αὐτῷ ποίας ὁ δὲ Ἰησοῦς εἶπεν: τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, 19 τίμα τὸν πατέρα καὶ τὴν μητέρα, καί, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 20 λέγει αὐτῷ ὁ νεανίσκος: πάντα ταῦτα ἐφύλαξα: τί ἔτι ὑστερῶ; 21 ἔφη αὐτῷ ὁ Ἰησοῦς, εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 22 ἀκούσας δὲ ὁ νεανίσκος τὸν λόγον ἀπῆλθεν λυπούμενος: ἦν γὰρ ἔχων κτήματα πολλά. 23 Ὁ δὲ Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ: ἀμὴν λέγω ὑμῖν ὅτι πλούσιος δυσκόλως εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. 24 πάλιν δὲ λέγω ὑμῖν εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ 25 ἀκούσαντες δὲ οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα λέγοντες: τίς ἄρα δύναται σωθῆναι; 26 ἐμβλέψας δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς: παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά

16 And now a man came to him, and said, Master, who art so good, what good must I do to win eternal life? 17 He said to him, Why dost thou come to me to ask of goodness? God is good, and he only. If thou hast a mind to enter into life, keep the commandments. 18 Which commandments? he asked. Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,[4] 19 Honour thy father and thy mother, and Thou shalt love thy neighbour as thyself. 20 I have kept all these, the young man told him, ever since I grew up; where is it that I am still wanting? 21 Jesus said to him, If thou hast a mind to be perfect, go home and sell all that belongs to thee; give it to the poor, and so the treasure thou hast shall be in heaven; then come back and follow me.[5] 22 When he heard this, the young man went away sad at heart, for he had great possessions. 23 And Jesus said to his disciples, Believe me, a rich man will not enter God’s kingdom easily. 24 And once again I tell you, it is easier for a camel to pass through a needle’s eye, than for a man to enter the kingdom of heaven when he is rich. 25 At hearing this, the disciples were thrown into great bewilderment; Why then, they asked, who can be saved? 26 Jesus fastened his eyes on them, and said to them, Such a thing is impossible to man’s powers, but to God all things are possible.

16 Et ecce unus accedens, ait illi: Magister bone, quid boni faciam ut habeam vitam æternam? 17 Qui dixit ei: Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata. 18 Dicit illi: Quæ? Jesus autem dixit: Non homicidium facies; non adulterabis; non facies furtum; non falsum testimonium dices; 19 honora patrem tuum, et matrem tuam, et diliges proximum tuum sicut teipsum. 20 Dicit illi adolescens: Omnia hæc custodivi a juventute mea: quid adhuc mihi deest? 21 Ait illi Jesus: Si vis perfectus esse, vade, vende quæ habes, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me. 22 Cum audisset autem adolescens verbum, abiit tristis: erat enim habens multas possessiones. 23 Jesus autem dixit discipulis suis: Amen dico vobis, quia dives difficile intrabit in regnum cælorum. 24 Et iterum dico vobis: Facilius est camelum per foramen acus transire, quam divitem intrare in regnum cælorum. 25 Auditis autem his, discipuli mirabantur valde, dicentes: Quis ergo poterit salvus esse? 26 Aspiciens autem Jesus, dixit illis: Apud homines hoc impossibile est: apud Deum autem omnia possibilia sunt.

27 Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ: ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι: τί ἄρα ἔσται ἡμῖν; 28 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς: ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 29 καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ὀνόματός μου ἑκατονταπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. 30 πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ ἔσχατοι πρῶτοι.

27 Hereupon Peter took occasion to say, And what of us who have forsaken all, and followed thee; what is left for us? 28 Jesus said to them, I promise you, in the new birth, when the Son of Man sits on the throne of his glory, you also shall sit there on twelve thrones, you who have followed me, and shall be judges over the twelve tribes of Israel. 29 And every man that has forsaken home, or brothers, or sisters, or father, or mother, or wife, or children, or lands for my name’s sake, shall receive his reward a hundredfold, and obtain everlasting life. 30 But many will be first that were last, and last that were first.[6]

27 Tunc respondens Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis? 28 Jesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suæ, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israël. 29 Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam æternam possidebit. 30 Multi autem erunt primi novissimi, et novissimi primi.

[1] Gen. 2.24.

[2] vv. 1-9: Mk. 10.1; cf. Mt. 5.32; Lk. 16.18; I Cor. 7.10. v. 9: The apparent exception made here in connexion with unfaithfulness, not recognized in Mark or Luke, or by St Paul, has been variously explained. It is to be observed in any case that our Lord is speaking of the man who puts away his innocent wife in order to marry another (this is often the force of the Hebrew ‘and’). He considers the case of the guilty husband with the innocent wife, and that of the innocent husband with the guilty wife; not that of the man who has a guilty wife and himself wants a change of partners. Thus it would be unsafe to infer that the husband has a right to re-marry.

[3] This verse evidently refers to those who have a vocation to celibacy.

[4] Ex. 20.13.

[5] Our Lord may simply have been testing the young man’s resolution, or he may have been calling him to the special vocation of poverty. He does not make this demand of all, as we see in his treatment of Zacchaeus (Lk. 19.8).

[6] vv. 13-30: Mk. 10.13; Lk. 18.15.

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