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마태복음 12

번역본 7개 · 12개의 전통을 통해 읽기.

NCB · 새 컨센서스 성경

1At that time, Jesus went through the grainfields on the Sabbath; and his disciples were hungry and began to pluck heads of grain and to eat. 2But when the Pharisees saw it, they said to him, "Look, your disciples are doing what is not lawful to do on a Sabbath." 3He said to them, "Have you not read what David did when he was hungry, and those who were with him: 4how he entered the house of God, and they ate the bread of the Presence, which was not lawful for him to eat, nor for those with him, but only for the priests? 5Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath and are guiltless? 6I tell you that something greater than the temple is here. 7And if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 8For the Son of Man is Lord of the Sabbath." 9Moving on from there, he went into their synagogue. 10And look, a man was there with a withered hand. And they asked him, saying, "Is it lawful to heal on the Sabbath?" so that they might accuse him. 11He said to them, "What man will there be among you who has one sheep, and if it falls into a pit on the Sabbath, will not take hold of it and lift it out? 12Of how much more value, then, is a man than a sheep! Therefore, it is lawful to do good on the Sabbath." 13Then he told the man, "Stretch out your hand." And he stretched it out, and it was restored whole, like the other. 14But the Pharisees went out and plotted against him, how they might destroy him. 15Aware of this, Jesus withdrew from there. Large crowds followed him, and he healed them all, 16and warned them not to make him known, 17so that what was spoken through Isaiah the prophet would be fulfilled, saying: 18"Look, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim justice to the nations. 19He will not strive nor shout, nor will anyone hear his voice in the streets. 20A bruised reed he will not break, and a smoldering wick he will not quench, until he leads justice to victory. 21And in his name the nations will hope." 22Then a demon-possessed man who was blind and mute was brought to him, and he healed him, so that the blind and mute man both spoke and saw. 23And all the crowds were amazed and said, "Could this be the son of David?" 24But when the Pharisees heard it, they said, "This man does not cast out demons except by Beelzebul, the ruler of the demons." 25Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is laid waste, and every city or house divided against itself will not stand. 26And if Satan casts out Satan, he is divided against himself; how then will his kingdom stand? 27And if I cast out demons by Beelzebul, by whom do your sons cast them out? For this reason they will be your judges. 28But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. 29Or how can anyone enter the strong man's house and plunder his goods, unless he first binds the strong man? And then he will thoroughly plunder his house. 30Whoever is not with me is against me, and whoever does not gather with me scatters. 31Therefore I tell you, every sin and blasphemy will be forgiven humanity, but the blasphemy against the Spirit will not be forgiven. 32And whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the coming one. 33Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. 34Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. 35The good person out of his good treasure of the heart brings out good things, and the evil person out of his evil treasure brings out evil things. 36I tell you that for every idle word that people speak, they will give an account of it on the day of judgment. 37For by your words you will be justified, and by your words you will be condemned." 38Then some of the scribes and Pharisees answered him, saying, "Teacher, we want to see a sign from you." 39But he answered them, "An evil and adulterous generation seeks for a sign, and no sign will be given to it except the sign of Jonah the prophet. 40For just as Jonah was three days and three nights in the belly of the huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41The men of Nineveh will stand up at the judgment with this generation and will condemn it, because they repented at the preaching of Jonah; and look, something greater than Jonah is here. 42The Queen of the South will rise up at the judgment with this generation and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and look, something greater than Solomon is here. 43Now when the unclean spirit goes out of a person, it passes through waterless places seeking rest, and does not find it. 44Then it says, 'I will return to my house from which I came out.' And having come, it finds it empty, swept, and put in order. 45Then it goes and takes with itself seven other spirits more evil than itself, and having gone in, they dwell there; and the last state of that person becomes worse than the first. So will it be also with this evil generation." 46While he was still speaking to the crowds, look, his mother and his brothers stood outside, seeking to speak to him. 47Someone said to him, "Look, your mother and your brothers stand outside, seeking to speak to you." 48But answering the one speaking to him, he said, "Who is my mother, and who are my brothers?" 49And stretching out his hand toward his disciples, he said, "Look, my mother and my brothers! 50For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother."

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전통 간 동의하는 부분

Broadly, Christian traditions affirm that Jesus' actions and teachings on the Sabbath establish that human need and acts of mercy supersede ceremonial restrictions. However, the implications of His lordship over the Sabbath are disputed; while some argue this authority justifies the abrogation of Jewish ceremonial law and the transition of the day of rest to Sunday, others sharply deny this, maintaining that it affirms the permanent validity of the seventh-day Sabbath commandment. The exact… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

대부분이 동의하나 전부는 아님

  • Jesus' actions and teachings on the Sabbath establish that human need and acts of mercy supersede ceremonial restrictions. (7 affirm)

전통 간 차이가 있는 부분

  • Jesus' claim to be Lord of the Sabbath establishes the authority by which the Church transitions the day of rest to Sunday.

    catholic: AFFIRM; anglican: AFFIRM; adventist: DENY; restorationist: QUALIFY

  • Christ's lordship over the Sabbath justifies the abrogation of Jewish ceremonial law.

    catholic: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; anabaptist: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • Jesus' actions on the Sabbath were intended to clear the day of man-made legalistic traditions, not to abrogate the seventh-day Sabbath commandment itself.

    catholic: DENY; anglican: DENY; lutheran: DENY; anabaptist: DENY; adventist: AFFIRM; restorationist: DENY

  • The title 'Lord of the Sabbath' demonstrates Christ's authority over the day as its Creator, affirming the permanent validity of the seventh-day Sabbath.

    catholic: DENY; anglican: DENY; lutheran: DENY; anabaptist: DENY; adventist: AFFIRM; restorationist: DENY

  • Blasphemy against the Holy Spirit is understood as final impenitence and an obstinate, unrepentant blinding of oneself to divine grace.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: QUALIFY

  • Blasphemy against the Holy Spirit is the specific, malicious attribution of undeniable, Spirit-empowered miracles to Satan.

    catholic: DENY; orthodox: AFFIRM; lutheran: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM

  • The unforgivable sin is the rejection of the Holy Spirit's ultimate, miraculous evidence, leaving the sinner with no further means to be persuaded to faith.

    catholic: QUALIFY; orthodox: AFFIRM; lutheran: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM

  • Pastoral counsel uses the warning of the unpardonable sin to comfort those with sensitive consciences, noting that the fear of the sin is evidence it has not been committed.

    catholic: QUALIFY; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM

  • The teaching that a tree is known by its fruit proves that justification by faith must precede and produce good works.

    lutheran: AFFIRM; reformed: QUALIFY; restorationist: DENY

  • The command to 'make the tree good' is a call for entire sanctification, indicating that the inward nature must be cleansed for outward actions to be fully holy.

    lutheran: DENY; methodist: AFFIRM

  • The metaphor of the tree and its fruit insists on visible ethical regeneration and obedience as the definitive proof of true faith.

    lutheran: QUALIFY; anabaptist: AFFIRM; restorationist: AFFIRM

  • The warning regarding every idle word necessitates strict ascetic guarding of the tongue and the cultivation of inner stillness.

    orthodox: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

  • The 'sign of Jonah' typologically prefigures Christ's descent into the realm of the dead to conquer death.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; adventist: QUALIFY

  • The sign of Jonah is directly commemorated in the liturgical calendar, preparing the faithful for the paschal mystery through fasting and typological hymns.

    orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY

  • A soul cleansed of sin must actively acquire virtues and the Holy Spirit to prevent worse demons from returning to the 'swept' house.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; pentecostal: QUALIFY

  • The return of the unclean spirit to an empty house illustrates the danger of backsliding for those who are justified but do not go on to be filled with the Spirit.

    orthodox: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM

  • The declaration that the kingdom of God has come refers to the King's immediate power over Satan, anticipating the kingdom's formal establishment later.

    orthodox: QUALIFY; restorationist: AFFIRM

  • Jesus' 'brothers' are understood as extended relatives or step-brothers, safeguarding the dogma of Mary's perpetual virginity.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

각 전통이 읽는 방식

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Catholic

In Matthew 12, Jesus repeatedly clashes with the Pharisees over legal observance and spiritual authority. He defends His disciples' plucking of grain and His own healing of a withered hand on the Sabbath, declaring Himself 'Lord of the Sabbath' and greater than the Temple. The narrative frames His gentle healing ministry as the fulfillment of Isaiah's 'bruised reed' prophecy. Facing accusations that He casts out demons by Beelzebul, Jesus counters with the logic of a divided kingdom, binds the 'strong man,' and warns that blasphemy against the Spirit is unforgivable. He refuses the Pharisees' demand for a sign, offering only the 'sign of Jonah' as a foreshadowing of the Son of Man's three days in the earth. Finally, when told His mother and brothers are waiting outside, Jesus redefines His family in terms of spiritual obedience rather than mere flesh and blood. Reception: The Catholic communion reads this chapter as a major Christological and ecclesiological revelation. Christ's declaration as Lord of the Sabbath (v. 8) is interpreted by the Magisterium as the foundation for the fulfillment of the ceremonial law, providing the authority by which the Church transitions the day of rest to Sunday, the Lord's Day, oriented toward the new creation. The warning concerning the 'blasphemy against the Holy Spirit' (vv. 31-32) is traditionally understood not as a singular spoken curse, but as an enduring state of heart. Thomas Aquinas (Summa Theologiae) and Pope John Paul II (Dominum et Vivificantem) identify this sin as final impenitence—the definitive refusal of the grace and forgiveness offered by the Spirit. Because it rejects the very means of salvation, it cannot be forgiven. The 'sign of Jonah' (vv. 39-40) is received typologically. John Chrysostom (Homilies on Matthew) emphasizes that Jonah's time in the fish points directly to the reality of Christ's death, descent to the dead, and bodily resurrection, guaranteeing the judgment of the current generation. The mention of Jesus’ 'mother and his brethren' (vv. 46-50) is a crucial text in Catholic Mariology. The tradition holds unanimously to Mary's perpetual virginity, but explains the 'brothers' differently: the Latin tradition, following Jerome (Against Helvidius), understands them as cousins or extended relatives, while the Eastern Catholic churches, drawing on Greek and Syriac Fathers like Epiphanius of Salamis (Panarion), traditionally view them as stepbrothers, sons of Joseph from a prior marriage. Furthermore, Christ’s rhetorical question, 'Who is my mother?' (v. 48), is read not as a diminishment of Mary, but as her greatest exaltation. Augustine (Holy Virginity) teaches that Mary is more blessed for having conceived the faith of Christ in her heart by doing the Father's will than she is for conceiving His flesh in her womb.

Eastern Orthodox

In Matthew 12, Jesus repeatedly confronts Pharisaic opposition, shifting the ultimate authority over Sabbath observance, demonic exorcism, and divine signs to Himself. The narrative progresses through escalating conflicts: the disciples plucking grain and the healing of the withered hand on the Sabbath, the accusation that Jesus casts out demons by Beelzebul, the demand for a miraculous sign, and the arrival of His biological family. Christ responds by asserting that the Kingdom of God has actively arrived in His person, displacing the prior institutional structures. He warns of the catastrophic danger of attributing God's clear restorative work to demonic forces, promises only the 'sign of Jonah' to an unbelieving generation, and redefines true kinship as belonging to those who do the will of God. Reception: Eastern Orthodox reception reads this chapter as a profound revelation of Christ's divinity, the therapeutic nature of salvation, and the mechanics of spiritual warfare. Christ's declaration as 'Lord of the Sabbath' (vv. 1-8) is understood as His identity as the pre-incarnate Lawgiver who now fulfills the Law by restoring human nature (healing the withered hand, vv. 9-13). The Beelzebul controversy and the warning concerning 'blasphemy against the Holy Spirit' (vv. 24-32) are central to Orthodox hamartiology. John Chrysostom extensively argues that this unpardonable sin is not a magical curse or a limit to God's mercy, but a state of extreme, willful obstinacy. To look upon the undeniable, healing work of the Spirit and call it demonic is to permanently blind the soul, effectively destroying the individual's capacity to repent, which is the only mechanism for receiving forgiveness. The 'sign of Jonah' (vv. 38-40) is canonically received as the preeminent Old Testament typology for Christ's descent into Hades. Just as Jonah was swallowed by the beast, Christ willingly descends into the 'heart of the earth' to shatter the bonds of death from within. Additionally, Christ's response to His mother and brothers (vv. 46-50) is not read as a denigration of the Theotokos (Virgin Mary), but as the establishment of a new, spiritual criterion for familial union with God—a criterion of obedience that the tradition holds Mary herself fulfilled more perfectly than any other human.

Oriental Orthodox

In Matthew 12, Jesus faces mounting opposition from the Pharisees over Sabbath observances, healing a man's withered hand and allowing his disciples to pluck grain. He declares himself 'greater than the temple' and 'Lord of the Sabbath.' Following the healing of a blind and mute demoniac, the Pharisees accuse Jesus of exorcising by the power of Satan. Jesus refutes this, warning that blasphemy against the Holy Spirit is unforgivable. He refuses the Pharisees' demand for a sign, offering only the 'sign of Jonah,' and concludes by redefining his true family as those who do the will of his Father. Reception: The Oriental Orthodox tradition reads this chapter with a strong focus on Christological unity and typological fulfillment. The miaphysite Fathers, particularly Cyril of Alexandria and Severus of Antioch, point to Jesus' declarations of being 'Lord of the Sabbath' (v. 8) and 'greater than the temple' (v. 6) as proofs of his divine authority exercised fully within his incarnate state. There is no division between the one who walks through the grainfields in human hunger and the one who commands the Sabbath as God; it is the single theandric operation of the incarnate Word. Regarding the unforgivable sin (vv. 31-32), Athanasius famously addresses this in a specific epistle, explaining that speaking against the 'Son of Man' implies stumbling over Christ's humble, human appearance—a sin forgivable through later enlightenment. However, blaspheming the 'Holy Spirit' means maliciously denying the evident, undeniable divine power working through Christ's miracles, thus willfully rejecting God's salvific work. Christ's mention of his mother and brothers (vv. 46-50) is harmonized with the broader tradition of the perpetual virginity of the Theotokos. The 'brothers' are understood as extended kin, and Christ's response is seen not as a slight to Mary, who perfectly fulfilled the Father's will, but as an elevation of spiritual kinship above mere biological ties.

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모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

1At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 2But the Pharisees, when they saw it, said to him, “Behold, your disciples do what is not lawful to do on the Sabbath.” 3But he said to them, “Haven’t you read what David did when he was hungry, and those who were with him: 4how he entered into God’s house and ate the show bread, which was not lawful for him to eat, nor for those who were with him, but only for the priests? 5Or have you not read in the law that on the Sabbath day the priests in the temple profane the Sabbath and are guiltless? 6But I tell you that one greater than the temple is here. 7But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless. 8For the Son of Man is Lord of the Sabbath.” 9He departed from there and went into their synagogue. 10And behold, there was a man with a withered hand. They asked him, “Is it lawful to heal on the Sabbath day?” so that they might accuse him. 11He said to them, “What man is there among you who has one sheep, and if this one falls into a pit on the Sabbath day, won’t he grab on to it and lift it out? 12Of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day.” 13Then he told the man, “Stretch out your hand.” He stretched it out; and it was restored whole, just like the other. 14But the Pharisees went out and conspired against him, how they might destroy him. 15Jesus, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all, 16and commanded them that they should not make him known, 17that it might be fulfilled which was spoken through Isaiah the prophet, saying, 18“Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will put my Spirit on him. He will proclaim justice to the nations. 19He will not strive, nor shout, neither will anyone hear his voice in the streets. 20He won’t break a bruised reed. He won’t quench a smoking flax, until he leads justice to victory. 21In his name, the nations will hope.” 22Then one possessed by a demon, blind and mute, was brought to him; and he healed him, so that the blind and mute man both spoke and saw. 23All the multitudes were amazed, and said, “Can this be the son of David?” 24But when the Pharisees heard it, they said, “This man does not cast out demons except by Beelzebul, the prince of the demons.” 25Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 26If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27If I by Beelzebul cast out demons, by whom do your children cast them out? Therefore they will be your judges. 28But if I by the Spirit of God cast out demons, then God’s Kingdom has come upon you. 29Or how can one enter into the house of the strong man and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 30“He who is not with me is against me, and he who doesn’t gather with me, scatters. 31Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 32Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age, or in that which is to come. 33“Either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt; for the tree is known by its fruit. 34You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 35The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things. 36I tell you that every idle word that men speak, they will give account of it in the day of judgment. 37For by your words you will be justified, and by your words you will be condemned.” 38Then certain of the scribes and Pharisees answered, “Teacher, we want to see a sign from you.” 39But he answered them, “An evil and adulterous generation seeks after a sign, but no sign will be given to it but the sign of Jonah the prophet. 40For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. 41The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 42The Queen of the South will rise up in the judgment with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 43“When an unclean spirit has gone out of a man, he passes through waterless places seeking rest, and doesn’t find it. 44Then he says, ‘I will return into my house from which I came;’ and when he has come back, he finds it empty, swept, and put in order. 45Then he goes and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation.” 46While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him. 47One said to him, “Behold, your mother and your brothers stand outside, seeking to speak to you.” 48But he answered him who spoke to him, “Who is my mother? Who are my brothers?” 49He stretched out his hand toward his disciples, and said, “Behold, my mother and my brothers! 50For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother.”

KJV · King James Version

1At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6But I say unto you, That in this place is one greater than the temple. 7But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8For the Son of man is Lord even of the sabbath day. 9And when he was departed thence, he went into their synagogue: 10And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14Then the Pharisees went out, and held a council against him, how they might destroy him. 15But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16And charged them that they should not make him known: 17That it might be fulfilled which was spoken by Esaias the prophet, saying, 18Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21And in his name shall the Gentiles trust. 22Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23And all the people were amazed, and said, Is not this the son of David? 24But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 38Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. 41The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 43When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. 46While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

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의미를 바꾸는 차이점(128)
  • v1 [lexical]: Translation of the temporal reference 'time' vs 'season' — “time” (WEB, KJV, DARBY, WEBSTER, DRC) vs “season” (ASV) vs “did” (YLT)
  • v1 [lexical]: Translation of the crop and field, or placement of 'sabbath' — “corn and” (KJV, YLT, WEBSTER) vs “grain fields” (WEB) vs “grainfields” (ASV) vs “cornfields” (DARBY) vs “on the sabbath” (DRC)
  • v1 [grammatical]: Grammatical structure for 'were hungry' — “hungry” (WEB, ASV, DARBY, WEBSTER) vs “were an hungred and” (KJV) vs “hungry they” (YLT) vs “being hungry” (DRC)
  • v2 [grammatical]: Participial phrase vs subordinate clause for 'saw it' — “when they” (WEB, ASV) vs “saw it they” (KJV, WEBSTER) vs “having seen” (YLT) vs “seeing” (DARBY) vs “seeing them” (DRC)
  • v2 [stylistic]: (vv 2, 3, 11, 25, 47) Preposition choice 'to' vs 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v2 [stylistic]: (vv 2, 47) Choice of exclamation and pronoun — “Behold thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “Lo” (YLT)
  • v2 [grammatical]: Syntactic phrasing of 'do what is not lawful' — “it” (ASV, YLT, WEBSTER) vs “do that which” (KJV, DRC) vs “what” (WEB) vs “are doing what” (DARBY)
  • v2 [grammatical]: Preposition and article variation 'on' vs 'upon the' — “on” (WEB, DARBY, WEBSTER, DRC) vs “upon the” (KJV, ASV) vs “on a” (YLT)
  • v3 [stylistic]: Phrasing of the negative question 'Have you not' vs 'Haven't you' — “Have ye not” (KJV, ASV, DARBY, WEBSTER) vs “Haven’t you” (WEB) vs “Did” (YLT) vs “you” (DRC)
  • v3 [grammatical]: Adjective vs archaic noun phrase 'hungry' vs 'an hungred' — “hungry” (WEB, ASV, DARBY, WEBSTER, DRC) vs “an hungred” (KJV) vs “hungry himself” (YLT)
  • v3 [grammatical]: Relative pronoun phrase 'they that were' vs 'those who' — “they that were” (KJV, ASV, DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “those” (YLT)
  • v4 [grammatical]: Possessive structure 'God's house' vs 'the house of God' — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v4 [grammatical]: Verb tense and word order 'was' vs 'it was' — “it” (ASV, DARBY, WEBSTER, DRC) vs “was” (WEB, KJV) vs “it is” (YLT)
  • v5 [grammatical]: Auxiliary verb 'have you' vs 'did you' — “have ye” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “did” (YLT)
  • v5 [lexical]: Translation of the verb for violating the Sabbath — “profane” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT) vs “break” (DRC)
  • v5 [lexical]: Translation of 'guiltless' vs 'blameless' — “blameless” (KJV, YLT, DARBY, WEBSTER) vs “guiltless” (WEB, ASV) vs “without blame” (DRC)
  • v6 [stylistic]: (vv 6, 31, 36) Verb choice 'tell' vs 'say unto' — “say unto” (KJV, ASV, DARBY) vs “tell” (WEB, DRC) vs “to” (YLT, WEBSTER)
  • v7 [lexical]: Conjunction 'But' vs 'and' — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT, DRC)
  • v7 [grammatical]: Verb tense 'had known' vs 'knew' — “ye had known” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “you knew” (DRC)
  • v7 [interpretive]: Interpretation of 'means' vs 'is Kindness' — “this meaneth” (KJV, ASV, WEBSTER, DRC) vs “means” (WEB) vs “is Kindness” (YLT) vs “is” (DARBY)
  • v7 [grammatical]: Phrasing of the conditional consequence 'would not have' vs 'wouldn't' — “ye would not have” (KJV, ASV, DARBY, WEBSTER) vs “you wouldn’t” (WEB) vs “had” (YLT) vs “you never” (DRC)
  • v7 [lexical]: Translation of 'guiltless' vs 'innocent' — “guiltless” (WEB, KJV, ASV, DARBY, WEBSTER) vs “blameless” (YLT) vs “innocent” (DRC)
  • v9 [textual]: Textual variant: singular vs plural 'synagogue(s)' — “synagogue” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “synagogues” (DRC)
  • v10 [grammatical]: Relative clause vs preposition for 'having a withered hand' — “with a” (WEB) vs “which had his hand” (KJV) vs “having a” (ASV) vs “having the” (YLT) vs “having” (DARBY) vs “who” (WEBSTER) vs “who a” (DRC)
  • v10 [grammatical]: Inclusion of conjunction or repetition of 'hand' — “And” (KJV, YLT, DARBY, WEBSTER) vs “hand” (WEB, ASV, DRC)
  • v11 [grammatical]: Verb phrasing 'shall there be among' vs 'is' — “shall there be among” (KJV, WEBSTER, DRC) vs “of” (ASV, YLT, DARBY) vs “is” (WEB)
  • v11 [grammatical]: Relative pronoun and verb tense 'that shall have' vs 'who has' — “that shall have” (KJV, ASV, WEBSTER) vs “who has” (WEB, DARBY) vs “who” (YLT) vs “hath” (DRC)
  • v11 [lexical]: Verb choice 'lift' vs 'raise' — “lift” (WEB, KJV, ASV, WEBSTER, DRC) vs “raise” (YLT, DARBY)
  • v12 [lexical]: Translation of the comparative value 'better' vs 'more value' — “then” (KJV, ASV, WEBSTER) vs “better” (DARBY, DRC) vs “more value” (WEB) vs “better therefore” (YLT)
  • v12 [lexical]: Conjunction 'Therefore' vs 'Wherefore' vs 'so that' — “Wherefore” (KJV, ASV, WEBSTER) vs “Therefore” (WEB, DRC) vs “so that” (YLT, DARBY)
  • v13 [lexical]: Verb choice 'said' vs 'told' vs 'says' — “to” (KJV, ASV, YLT, WEBSTER) vs “told” (WEB) vs “says” (DARBY) vs “saith” (DRC)
  • v13 [grammatical]: Placement of adverb and pronoun form — “thy” (ASV, YLT, DRC) vs “out thy” (DARBY, WEBSTER) vs “out your” (WEB) vs “forth thine” (KJV)
  • v13 [lexical]: Adverb choice 'out' vs 'forth' — “forth” (KJV, ASV, YLT, DRC) vs “out” (WEB, DARBY, WEBSTER)
  • v14 [lexical]: Conjunction 'But' vs 'Then' vs 'And' — “But” (WEB, ASV, DARBY) vs “Then” (KJV, WEBSTER) vs “And” (YLT, DRC)
  • v16 [lexical]: Verb choice 'commanded' vs 'charged' — “charged” (KJV, ASV, DARBY, WEBSTER) vs “commanded” (WEB) vs “did charge” (YLT) vs “he” (DRC)
  • v16 [lexical]: Translation of 'make him known' vs 'manifest' vs 'publicly' — “known” (WEB, KJV, ASV, WEBSTER, DRC) vs “manifest” (YLT) vs “publicly” (DARBY)
  • v17 [grammatical]: Pronoun 'it' vs 'that' — “it” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “that” (DARBY)
  • v17 [stylistic]: Prophet name spelling and preposition 'through' vs 'by' — “through Isaiah” (WEB, ASV, YLT) vs “by Esaias” (KJV) vs “through” (DARBY) vs “Isaiah” (WEBSTER) vs “Isaias” (DRC)
  • v18 [grammatical]: Verb tense and phrasing 'is well pleased' vs 'did delight' — “is well pleased” (WEB, KJV, ASV, WEBSTER) vs “did delight” (YLT) vs “has found its delight” (DARBY) vs “hath been” (DRC)
  • v18 [stylistic]: Preposition 'upon' vs 'on' — “upon” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB)
  • v18 [lexical]: Translation of 'Gentiles' vs 'nations' — “Gentiles” (KJV, ASV, WEBSTER, DRC) vs “nations” (WEB, DARBY) vs “nations he shall declare” (YLT)
  • v19 [grammatical]: (vv 19, 32, 41, 42) Modal verb choice 'shall' vs 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v20 [grammatical]: Word order and article 'He won't break a' vs 'A bruised reed shall he not break' — “A” (KJV, ASV, YLT, DARBY, WEBSTER) vs “He won’t break” (WEB) vs “The” (DRC)
  • v20 [grammatical]: Verb tense and word order — “not break and” (KJV, ASV, DARBY, WEBSTER) vs “shall” (YLT, DRC) vs “won’t quench a” (WEB)
  • v20 [lexical]: Translation of bringing forth judgment/justice — “send forth judgment unto” (KJV, ASV, DRC) vs “leads justice to” (WEB) vs “may put to” (YLT) vs “bring” (DARBY) vs “shall to” (WEBSTER)
  • v21 [lexical]: Translation of 'trust' vs 'hope' and 'Gentiles' vs 'nations' — “shall the Gentiles trust” (KJV, WEBSTER) vs “nations hope” (YLT, DARBY) vs “nations will hope” (WEB) vs “hope” (ASV) vs “shall hope” (DRC)
  • v22 [lexical]: Translation of the spirit possessing the man — “demon” (WEB, ASV, DARBY, WEBSTER) vs “devil” (KJV, DRC) vs “demoniac” (YLT)
  • v22 [stylistic]: Conjunction 'so' vs 'insomuch' — “so” (WEB, YLT, DARBY, WEBSTER, DRC) vs “insomuch” (KJV, ASV)
  • v23 [lexical]: (vv 23, 46) Translation of 'multitudes' vs 'people' vs 'crowds' — “multitudes” (WEB, ASV, YLT, DRC) vs “people” (KJV, WEBSTER) vs “crowds” (DARBY)
  • v24 [grammatical]: Participial clause vs subordinate clause 'hearing' vs 'heard it they' — “heard it they” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “hearing” (DRC)
  • v24 [lexical]: Noun choice 'man' vs 'fellow' vs 'one' — “man does” (WEB, DARBY) vs “man” (ASV, WEBSTER) vs “fellow doth” (KJV) vs “one” (YLT) vs “man casteth” (DRC)
  • v24 [lexical]: Translation of 'demons' vs 'devils' and 'except' vs 'but' — “demons” (ASV, DARBY, WEBSTER) vs “demons except” (WEB, YLT) vs “devils but” (KJV) vs “the” (DRC)
  • v24 [lexical]: (vv 24, 27) Translation of 'demons' vs 'devils' — “demons” (WEB, ASV, YLT, DARBY, WEBSTER) vs “the devils” (KJV, DRC)
  • v25 [grammatical]: Participial phrase 'Knowing' vs 'And Jesus knew' — “Knowing” (WEB, ASV, YLT, DRC) vs “And Jesus knew” (KJV, WEBSTER) vs “But he knowing” (DARBY)
  • v25 [grammatical]: Verb phrasing 'is brought to desolation' vs 'desolated' — “is brought to desolation” (WEB, KJV, ASV, DARBY, WEBSTER) vs “desolated” (YLT) vs “shall be made desolate” (DRC)
  • v25 [grammatical]: Verb choice and tense 'shall not stand' vs 'will not stand' — “shall not stand” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “doth” (YLT) vs “will subsist” (DARBY)
  • v26 [grammatical]: Verb form 'casts' vs 'casteth' vs 'doth' — “casts” (WEB, DARBY) vs “Satan cast” (KJV, DRC) vs “casteth” (ASV, WEBSTER) vs “the Adversary doth” (YLT)
  • v26 [lexical]: Verb choice 'stand' vs 'subsist' — “stand” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “subsist” (DARBY)
  • v28 [lexical]: Preposition choice 'upon' vs 'unto' — “upon” (WEB, ASV, DARBY, DRC) vs “unto” (KJV) vs “already” (YLT) vs “to” (WEBSTER)
  • v29 [grammatical]: Phrasing of 'how can one' vs 'how can anyone' — “can” (WEB, KJV, ASV, WEBSTER) vs “any” (DARBY, DRC) vs “is” (YLT)
  • v29 [grammatical]: Possessive structure 'the house of the strong man' vs 'a strong man's house' — “the” (WEB, ASV, YLT, DARBY, DRC) vs “a strong man’s” (KJV, WEBSTER)
  • v29 [lexical]: Verb choice 'plunder' vs 'spoil' vs 'seize' — “plunder” (WEB, DARBY) vs “spoil” (KJV, ASV) vs “to plunder” (YLT) vs “seize” (WEBSTER) vs “rifle” (DRC)
  • v29 [grammatical]: Conjunction 'unless' vs 'except' vs 'if' — “unless” (WEB, DARBY, DRC) vs “except he” (KJV, ASV) vs “if” (YLT) vs “shall” (WEBSTER)
  • v30 [grammatical]: Relative pronoun 'that' vs 'who' — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
  • v30 [grammatical]: Verb phrasing 'gathereth not' vs 'doesn't gather' — “that gathereth not” (KJV, ASV, WEBSTER, DRC) vs “who doesn’t gather” (WEB) vs “who is gathering” (YLT) vs “gathers” (DARBY)
  • v31 [lexical]: Conjunction 'Therefore' vs 'Wherefore' — “Therefore” (WEB, ASV, DRC) vs “Wherefore” (KJV, WEBSTER) vs “Because of this” (YLT) vs “For this reason” (DARBY)
  • v31 [lexical]: Translation of 'blasphemy' vs 'evil speaking' — “blasphemy shall” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “evil speaking” (YLT) vs “injurious speaking” (DARBY)
  • v31 [lexical]: Phrasing 'blasphemy against' vs 'evil speaking of' — “the blasphemy against” (WEB, KJV, ASV, WEBSTER) vs “evil speaking of” (YLT) vs “speaking injuriously of” (DARBY) vs “of” (DRC)
  • v31 [textual]: Textual variant: 'Spirit' vs 'Holy Ghost/Spirit' — “Spirit” (ASV, YLT, DARBY, WEBSTER, DRC) vs “Spirit will” (WEB) vs “Holy Ghost shall” (KJV)
  • v32 [grammatical]: Relative pronoun and verb tense 'Whoever speaks' vs 'whosoever speaketh' — “shall speak” (ASV, DRC) vs “Whoever speaks” (WEB) vs “And whosoever speaketh” (KJV) vs “whoever may speak” (YLT) vs “shall have spoken” (DARBY) vs “whoever” (WEBSTER)
  • v32 [grammatical]: Relative pronoun and verb tense 'whoever speaks' vs 'he that shall speak' — “shall speak” (ASV, DARBY) vs “whoever speaks” (WEB) vs “whosoever speaketh” (KJV) vs “whoever may speak” (YLT) vs “whoever” (WEBSTER) vs “he that shall speak” (DRC)
  • v32 [lexical]: Translation of 'Spirit' vs 'Ghost' — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v32 [grammatical]: Conjunction 'neither' vs 'either' — “neither” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “either” (WEB)
  • v32 [lexical]: Translation of 'world' vs 'age' — “world neither” (KJV, WEBSTER) vs “nor” (ASV, DRC) vs “age nor” (YLT, DARBY) vs “age or” (WEB)
  • v32 [lexical]: Phrasing 'world to come' vs 'that which is to come' — “the world to come” (KJV, WEBSTER, DRC) vs “that which is” (WEB, ASV) vs “that which is coming” (YLT) vs “coming one” (DARBY)
  • v33 [grammatical]: Possessive pronoun 'its' vs 'his' for a tree — “its” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “his” (KJV)
  • v33 [lexical]: Translation of the adjective for the tree and fruit — “corrupt” (WEB, KJV, ASV, DARBY, WEBSTER) vs “bad” (YLT) vs “evil” (DRC)
  • v33 [grammatical]: Word order 'tree is known' vs 'from the fruit the tree is known' — “tree” (WEB, KJV, ASV, WEBSTER) vs “fruit the” (DARBY, DRC) vs “fruit” (YLT)
  • v34 [lexical]: Translation of 'generation' vs 'offspring' vs 'Brood' — “O generation” (KJV, WEBSTER, DRC) vs “You offspring” (WEB) vs “Ye offspring” (ASV) vs “Brood” (YLT) vs “Offspring” (DARBY)
  • v34 [grammatical]: Verb ending 'speaketh' vs 'speaks' — “speaketh” (KJV, ASV, WEBSTER, DRC) vs “speaks” (WEB, DARBY) vs “speak” (YLT)
  • v35 [textual]: Textual variant: inclusion or omission of 'of the heart' — “the” (KJV, YLT, DARBY, WEBSTER) vs “his” (WEB, ASV) vs “a” (DRC)
  • v35 [grammatical]: Article and adjective phrasing 'the evil' vs 'an evil' — “the” (WEB, ASV, YLT) vs “an evil” (KJV, WEBSTER, DRC) vs “the wicked” (DARBY)
  • v35 [lexical]: Verb phrase 'bringeth forth' vs 'brings out' — “bringeth forth evil” (KJV, ASV, WEBSTER, DRC) vs “brings out” (WEB) vs “doth put” (YLT) vs “brings wicked” (DARBY)
  • v36 [grammatical]: Relative pronoun 'that' vs 'which' — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v36 [grammatical]: Noun phrase 'day of judgment' vs 'judgment-day' — “judgment” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “it in judgment-day” (DARBY)
  • v37 [grammatical]: Preposition and pronoun choice — “by thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “from” (YLT)
  • v37 [grammatical]: Pronoun and modal verb choice — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
  • v38 [lexical]: Pronoun choice 'certain' vs 'some' — “certain” (WEB, KJV, ASV, WEBSTER) vs “answered” (YLT) vs “answered him some” (DARBY) vs “some” (DRC)
  • v38 [lexical]: Translation of 'Teacher' vs 'Master' — “Teacher” (WEB, YLT, DARBY) vs “answered saying Master” (KJV, WEBSTER) vs “him Teacher” (ASV) vs “him” (DRC)
  • v38 [lexical]: Verb choice 'want to' vs 'would' vs 'desire to' — “would” (KJV, ASV, WEBSTER, DRC) vs “want to” (WEB) vs “will to” (YLT) vs “desire to” (DARBY)
  • v38 [stylistic]: Pronoun 'thee' vs 'you' — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v39 [lexical]: Translation of 'evil' vs 'wicked' — “An evil” (WEB, KJV, ASV, WEBSTER, DRC) vs “A generation” (YLT) vs “A wicked” (DARBY)
  • v39 [grammatical]: Phrasing of the negative condition 'there shall no' vs 'but no' — “and there shall no” (KJV, ASV, WEBSTER) vs “a” (YLT, DARBY, DRC) vs “but” (WEB)
  • v39 [lexical]: Preposition 'but' vs 'except' vs 'save' — “but” (WEB, KJV, ASV, WEBSTER, DRC) vs “except” (YLT) vs “save” (DARBY)
  • v41 [lexical]: (vv 41, 42) Conjunction choice 'for' vs 'because' — “for” (WEB, ASV, YLT, DARBY) vs “because” (KJV, WEBSTER, DRC)
  • v41 [interpretive]: Interpretation of 'repented' vs 'reformed' vs 'did penance' — “repented” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reformed” (YLT) vs “did penance” (DRC)
  • v41 [interpretive]: (vv 41, 42) Interpretation of the gender or nature of who is greater — “behold a greater” (KJV, ASV, WEBSTER, DRC) vs “someone” (WEB) vs “lo” (YLT) vs “more” (DARBY)
  • v42 [lexical]: Translation of 'ends' vs 'uttermost parts' — “ends” (WEB, ASV, YLT, DARBY, DRC) vs “uttermost parts” (KJV, WEBSTER)
  • v43 [grammatical]: Conjunctions and articles 'When the' vs 'But' — “When the” (KJV, WEBSTER) vs “But” (ASV, DARBY) vs “an” (WEB) vs “And” (YLT) vs “And an” (DRC)
  • v43 [lexical]: Verb choice 'walketh' vs 'passes' — “he walketh” (KJV, WEBSTER, DRC) vs “passes” (WEB) vs “passeth” (ASV) vs “it doth walk” (YLT) vs “goes” (DARBY)
  • v43 [lexical]: Translation of 'dry' vs 'waterless' — “dry” (KJV, YLT, DARBY, WEBSTER, DRC) vs “waterless” (WEB, ASV)
  • v43 [grammatical]: Phrasing 'findeth none' vs 'doesn't find it' — “findeth none” (KJV, DRC) vs “doesn’t find it” (WEB) vs “it not” (ASV) vs “doth not find” (YLT) vs “does not find it” (DARBY) vs “he” (WEBSTER)
  • v44 [grammatical]: Pronoun choice 'he' vs 'it' for the spirit — “he saith” (KJV, ASV, WEBSTER, DRC) vs “says” (WEB, DARBY) vs “it” (YLT)
  • v44 [lexical]: Verb choice 'return into' vs 'turn back to' — “return into” (WEB, KJV, ASV, WEBSTER, DRC) vs “turn back to” (YLT) vs “to” (DARBY)
  • v44 [lexical]: Translation of 'empty' vs 'unoccupied' — “empty” (WEB, KJV, ASV, WEBSTER, DRC) vs “unoccupied” (YLT, DARBY)
  • v44 [lexical]: Translation of 'garnished' vs 'put in order' — “garnished” (KJV, ASV, WEBSTER, DRC) vs “adorned” (YLT, DARBY) vs “put in order” (WEB)
  • v45 [grammatical]: Word order 'goeth he' vs 'goes' — “goeth he” (KJV, ASV, WEBSTER) vs “goes” (WEB, DARBY) vs “doth it go” (YLT) vs “goeth” (DRC)
  • v45 [grammatical]: Verb ending 'taketh' vs 'takes' — “taketh” (KJV, ASV, WEBSTER, DRC) vs “takes” (WEB, DARBY) vs “take” (YLT)
  • v45 [grammatical]: Reflexive pronoun 'himself' vs 'itself' — “himself” (WEB, KJV, ASV, DARBY, WEBSTER) vs “itself” (YLT) vs “him” (DRC)
  • v45 [lexical]: Translation of 'evil' vs 'wicked' vs 'worse' — “evil” (WEB, ASV, YLT) vs “more wicked” (KJV, WEBSTER, DRC) vs “worse” (DARBY)
  • v45 [grammatical]: Reflexive pronoun 'himself' vs 'itself' or 'he is' — “himself” (KJV, ASV, DARBY, WEBSTER, DRC) vs “he is” (WEB) vs “itself” (YLT)
  • v45 [grammatical]: Verb form 'enter' vs 'having gone in' — “they enter” (WEB, KJV, ASV, WEBSTER, DRC) vs “having gone” (YLT) vs “entering” (DARBY)
  • v45 [grammatical]: Conjunction vs pronoun 'and' vs 'they' — “and” (WEB, KJV, ASV, WEBSTER, DRC) vs “they” (YLT, DARBY)
  • v45 [grammatical]: Verb choice 'becomes' vs 'is' vs 'is made' — “becomes” (WEB, DARBY) vs “is” (KJV, WEBSTER) vs “becometh” (ASV) vs “doth become” (YLT) vs “made” (DRC)
  • v45 [grammatical]: Preposition 'to' vs 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “also unto” (KJV, ASV)
  • v45 [lexical]: Translation of 'wicked' vs 'evil' — “wicked” (KJV, DARBY, WEBSTER, DRC) vs “evil” (WEB, ASV, YLT)
  • v46 [lexical]: Conjunction 'While' vs 'And' vs 'But' — “While” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT) vs “But” (DARBY) vs “As” (DRC)
  • v46 [lexical]: Verb choice 'speaking' vs 'talked' — “speaking” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “talked” (KJV)
  • v46 [lexical]: (vv 46, 48, 49) Translation of 'brethren' vs 'brothers' — “his brethren” (KJV, ASV, DARBY, WEBSTER, DRC) vs “brothers” (WEB) vs “had” (YLT)
  • v46 [lexical]: Translation of 'seeking' vs 'desiring' — “seeking” (ASV, YLT, DARBY, DRC) vs “without desiring” (KJV, WEBSTER) vs “outside seeking” (WEB)
  • v46 [lexical]: Preposition 'to' vs 'with' — “to” (WEB, ASV, YLT, DARBY, DRC) vs “with” (KJV, WEBSTER)
  • v48 [lexical]: Verb choice 'told' vs 'spoke to' — “that told” (KJV, ASV, WEBSTER, DRC) vs “who spoke to” (WEB) vs “who spake to” (YLT) vs “spoke to” (DARBY)
  • v49 [grammatical]: Participial clause vs independent clause 'stretching' vs 'stretched' — “And he stretched forth” (KJV, ASV, WEBSTER) vs “out” (WEB) vs “having” (YLT) vs “stretching out” (DARBY) vs “stretching” (DRC)
  • v49 [stylistic]: Preposition 'toward' vs 'towards' — “toward” (WEB, KJV, YLT) vs “towards” (ASV, WEBSTER, DRC) vs “to” (DARBY)
  • v49 [grammatical]: Conjunction vs pronoun 'and' vs 'he' — “and” (WEB, KJV, ASV, WEBSTER) vs “he” (YLT, DARBY, DRC)
  • v50 [grammatical]: Verb phrasing 'whosoever shall do' vs 'whoever does' — “whosoever shall do” (KJV, ASV, DARBY, DRC) vs “whoever does” (WEB) vs “whoever may” (YLT) vs “whoever” (WEBSTER)
  • v50 [grammatical]: Relative pronoun 'who' vs 'which' — “who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “which” (KJV) vs “that” (DRC)
  • v50 [grammatical]: Pronoun choice 'he' vs 'the same' and singular/plural 'heaven' — “he” (WEB, ASV, DRC) vs “heaven the same” (KJV, WEBSTER) vs “heavens he” (YLT, DARBY)

배경 정보

원문. Greek (TAGNT, public-domain critical text). Public-domain critical Greek text (NA28/UBS5 tradition).

하나님의 이름: Theos (God), Kyrios (Lord).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

In its immediate literary context, Matthew 12 constitutes a pivotal turning point in the Gospel's narrative, consolidating a series of escalating controversies between Jesus and the Pharisees. Form critics and redaction critics observe that the author constructs this chapter by carefully weaving together narrative blocks from the Gospel of Mark (the Sabbath controversies, the Beelzebul accusation, the true family of Jesus) with sayings material from the Q source (the return of the unclean spirit, the sign of Jonah) and unique Matthean material (M). The chapter emphasizes Jesus' supreme authority over the Sabbath, his identity as the Spirit-endowed servant, and the stark division his ministry provokes. The narrative uses sharp polemic, labeling opponents a 'brood of vipers,' while presenting Jesus as the ultimate arbiter of the Law who prioritizes mercy over cultic sacrifice.

Jewish interpretation

From a Jewish historical perspective, Matthew 12 narrates an internal, first-century Jewish debate concerning the interpretation and application of halakhah (Jewish law), specifically regarding the Sabbath (Shabbat) and demonic exorcism. The disputes over plucking grain and healing a withered hand reflect early legal discussions about the definition of prohibited labor (melakhah) and the principle of saving a life (pikuach nefesh). Jesus argues using traditional Jewish exegetical methods, such as 'kal v'chomer' (a fortiori arguments), drawing upon scriptural precedents like David eating the showbread (1 Samuel 21) and the priests performing Temple duties on the Sabbath (Numbers 28), while citing the prophetic emphasis on mercy over sacrifice (Hosea 6:6).

Latter-day Saint

In Matthew 12, Jesus establishes his authority over the Sabbath, declaring himself Lord of the Sabbath and defending his disciples and his own healings on that day. He faces intensifying opposition from the Pharisees, who accuse him of casting out demons by Beelzebub. In response, Jesus delivers severe warnings about the unpardonable sin—blasphemy against the Holy Spirit—and teaches that words reveal the true treasure of the heart. He condemns a sign-seeking generation, promising only the sign of Jonah, and concludes by redefining his true family as those who do the will of his Father.

Jehovah's Witnesses

In Matthew 12, Jesus repeatedly clashes with the Pharisees over their rigid, unscriptural applications of Sabbath law. He asserts his authority as 'Lord of the Sabbath,' heals a man with a withered hand, and withdraws to avoid premature conflict, fulfilling Isaiah's prophecy of a gentle, chosen servant. When accused of expelling demons by Satan's power, Jesus exposes the illogical nature of a divided kingdom and warns that attributing the manifest work of God's spirit to Satan constitutes an unforgivable sin. Refusing to perform a sign on demand, he offers only the 'sign of Jonah,' predicting his impending death and resurrection, and concludes by elevating spiritual kinship with those who do God's will over biological family ties.

NCB가 내린 번역 선택(47)
  • v1: on the Sabbath — resolves the plural form applied to a singular conceptual meaning into clear modern English
  • v1: grainfields — uses accurate modern agricultural terminology
  • v2: Look — updates the archaic interjection to contemporary register
  • v2: are doing what is not lawful — maintains the cognate present-tense action distinctively
  • v2: on a Sabbath — captures the grammatical shift to the singular anarthrous noun
  • v3: Have you not — uses contemporary phrasing that avoids contractions for a dignified register
  • v4: the house of God — preserves the specific genitive construction
  • v4: he entered ... and they ate — explicitly preserves the source text number shift from a singular verb to a plural one
  • v4: bread of the Presence — employs standard scholarly translation for the cultic term
  • v5: on the Sabbath ... the Sabbath — preserves the clear semantic reference while maintaining modern capitalization
  • v6: something greater — translates the neuter adjective strictly without prematurely personifying the concept
  • v7: means — updates archaic verb ending
  • v8: Lord of the Sabbath — capitalizes the divine title to reflect a broad reception of Christ's authority while leaving the day's transition disputed among traditions
  • v9: synagogue — follows the critical text singular reading
  • v10: look — updates the interjection
  • v11: will there be — preserves the modal structure in contemporary vocabulary
  • v12: more value — clarifies the comparative worth indicated by the verb
  • v12: man than a sheep — retains the stark juxtaposed contrast between the two substantives
  • v13: Stretch out / stretched out — maintains the exact cognate verb repetition in a modern idiom
  • v14: plotted — conveys the conspiratorial force of the idiom smoothly
  • v16: warned — translates the specific notion of a strong rebuke or strict warning
  • v17: what was spoken ... saying — preserves the active cognate relationship between the spoken word and the saying
  • v18: nations — better links to the Isaianic scope intended in the fulfillment quotation
  • v18: my servant ... my beloved ... my soul ... my Spirit — preserves the fourfold emphatic repetition of the possessive pronoun
  • v19: will not strive nor shout, nor will — matches the repetitive negative structure accurately using contemporary modals
  • v20: justice — clarifies the inclusio link backward to verse 18 in its Isaianic prophetic context
  • v22: demon-possessed man — accurately translates the present participle
  • v22: blind and mute — preserves the exact repetitive descriptor without pejorative connotations
  • v24: demons ... demons — retains the clear cognate root repetition for modern readers
  • v25: divided against itself ... divided against itself — preserves the direct parallel structural repetition across the two clauses
  • v25: laid waste — provides a precise, dignified translation of the passive verb of ruin
  • v26: Satan casts out Satan — maintains the rhetorical polyptoton of the proper noun
  • v29: plunder ... thoroughly plunder — preserves the intensified prefix form in the second verb
  • v30: with me ... against me ... with me — keeps the direct chiastic contrast unbroken
  • v31: blasphemy against the Spirit — accurately renders the objective genitive without settling the disputed nature of the sin
  • v32: Holy Spirit — capitalizes the title in accordance with standard reception while standardizing terminology
  • v32: age — translates the eschatological timeline concept literally
  • v33: make the tree — translates the verb literally, leaving the interpretive debate regarding entire sanctification vs justification open
  • v34: Brood — retains the sharp polemical register noted by scholars
  • v35: good treasure of the heart — retains the phrase strictly present in the provided source text
  • v37: by your words ... by your words — retains the precise rhetorical repetition exactly
  • v39: sign of Jonah — keeps standard capitalization without prematurely imposing typological titles on the text
  • v41: something greater — translates the neuter adjective faithfully to indicate the greater reality present
  • v41: repented — uses the standard theological term for the inward and outward turn, avoiding narrower anachronisms
  • v43: waterless places — renders the adjective literally, maintaining the alliteration with 'passes' and 'places' as a stylistic proxy
  • v44: put in order — accurately conveys the practical meaning without archaic language
  • v46: brothers — uses the standard familial term without anachronistically settling the disputed dogma of Mary's perpetual virginity
알아두어야 할 한계점
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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