Mateus 19

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

¹And it happened that when Jesus had finished these words, he departed from Galilee and came into the borders of Judea beyond the Jordan. ²And many crowds followed him, and he healed them there. ³And Pharisees came to him, testing him and saying to him, “Is it lawful for a man to divorce his wife for any cause?” ⁴And he answered and said to them, “Have you not read that he who created them from the beginning made them male and female, ⁵and said, ‘For this cause a man will leave his father and his mother and will be joined to his wife, and the two will become one flesh’? ⁶So that they are no longer two, but one flesh. Therefore what God yoked together, let no man separate.” ⁷They say to him, “Why then did Moses command to give a certificate of divorce and to divorce her?” ⁸He says to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it has not been so. ⁹And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries a divorced woman commits adultery.” ¹⁰His disciples say to him, “If the case of the man with his wife is so, it is not expedient to marry.” ¹¹But he said to them, “Not all receive this word, but those to whom it has been given. ¹²For there are eunuchs who were born so from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of the heavens. Let the one who is able to receive this receive it.” ¹³Then little children were brought to him that he might lay his hands on them and pray, but the disciples rebuked them. ¹⁴But Jesus said, “Allow the little children, and do not forbid them to come to me, for the kingdom of the heavens belongs to such as these.” ¹⁵And having laid his hands on them, he departed from there. ¹⁶And look, one came to him and said, “Good teacher, what good thing will I do that I may have eternal life?” ¹⁷And he said to him, “Why do you ask me concerning the good? There is only one who is good, God. But if you want to enter into life, keep the commandments.” ¹⁸He says to him, “Which ones?” And Jesus said, “You will not murder, you will not commit adultery, you will not steal, you will not bear false witness, ¹⁹honor the father and the mother, and, you will love your neighbor as yourself.” ²⁰The young man says to him, “All these I have kept from my youth; what yet do I lack?” ²¹Jesus said to him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in the heavens; and come, follow me.” ²²But when the young man heard this word, he went away sorrowful, for he had many possessions. ²³And Jesus said to his disciples, “Truly I say to you, a rich man will with difficulty enter into the kingdom of the heavens. ²⁴And again I say to you, it is easier for a camel to go through a needle’s eye than for a rich man to enter into the kingdom of God.” ²⁵And when his disciples heard it, they were exceedingly amazed, saying, “Who then is able to be saved?” ²⁶But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.” ²⁷Then Peter answered and said to him, “Look, we left everything and followed you; what then will there be for us?” ²⁸And Jesus said to them, “Truly I say to you that you who have followed me, in the regeneration when the Son of Man sits on his throne of glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. ²⁹And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for my name’s sake, will receive a hundredfold, and will inherit eternal life. ³⁰But many who are first will be last, and the last first.

Versão gerada por IA, não uma tradução humana. Leia Mateus 19 na Nova Bíblia do Consenso →

Passagens controversas neste capítulo

O divórcio e a cláusula de exceção
Os cristãos divergem quanto ao significado da exceção de Jesus para a imoralidade sexual e ao que ela permite após o divórcio. Essa disputa molda a disciplina eclesiástica, o cuidado pastoral e a prática sacramental.

No que as tradições concordam

Traditions broadly agree that marriage is an indissoluble, one-flesh union instituted by God at creation, and they broadly affirm that the rich man's inability to enter the kingdom illustrates how salvation cannot be achieved by human merit but requires sovereign divine grace. However, the interpretation of the exception clause for sexual immorality is heavily disputed, with traditions divided over whether it merely permits physical separation without dissolving the marital bond, provides… Faça login para ler o consenso completo →

Aceito pela maioria, mas não por todas

Marriage is an indissoluble, one-flesh union instituted by God at creation. (7 affirm)
The impossibility of the rich entering the kingdom illustrates that salvation cannot be achieved by human merit but requires sovereign divine grace. (7 affirm)

Onde as tradições diferem

Christ's teaching on marriage overrides Mosaic concessions, establishing the hermeneutical priority of the New Covenant ethic over Old Testament law.
reformed: QUALIFY; anabaptist: AFFIRM
The exception clause for sexual immorality permits physical separation but does not dissolve the marital bond to allow remarriage.
catholic: AFFIRM; orthodox: DENY; anglican: QUALIFY; reformed: DENY; adventist: DENY; restorationist: DENY
The exception clause for sexual immorality provides biblical grounds for divorce and subsequent remarriage.
catholic: DENY; orthodox: AFFIRM; anglican: QUALIFY; reformed: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
Christ's teaching on marital indissolubility serves as a creation ideal rather than an absolute legislative ban, allowing for pastoral dispensation and penitential second marriages.
catholic: DENY; orthodox: AFFIRM; oriental-orthodox: DENY; anglican: QUALIFY; reformed: DENY; methodist: AFFIRM; anabaptist: DENY; adventist: DENY; restorationist: DENY
The exception clause restricting divorce and remarriage applies universally to all humanity, including non-Christians prior to conversion.
restorationist: QUALIFY
Church discipline requires investigating marital histories and enforcing separation from unscriptural marriages based on the strict prohibition of divorce.
catholic: QUALIFY; orthodox: DENY; anglican: DENY; restorationist: AFFIRM
The teaching on eunuchs for the kingdom establishes a scriptural foundation for the ascetic vows of consecrated virginity and clerical celibacy.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY
Celibacy is a specific divine gift granted only to a few, invalidating universal mandates for clerical or monastic celibacy.
catholic: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM
The distinction between keeping the commandments and selling all to follow Christ establishes higher evangelical counsels of perfection distinct from universal precepts.
catholic: AFFIRM; orthodox: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY; anabaptist: DENY; adventist: DENY
The command to sell possessions acts pedagogically to expose the young man's idolatry and total inability to save himself by works.
catholic: QUALIFY; orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: DENY; adventist: QUALIFY
The command to sell all possessions is an invitation to a higher state of spiritual perfection, establishing a foundational mandate for monastic asceticism.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: DENY; lutheran: DENY; reformed: DENY; methodist: DENY; anabaptist: DENY; adventist: DENY
The command to be perfect requires complete inward devotion and the removal of internal idols, rather than a universal requirement for literal poverty.
catholic: AFFIRM; orthodox: AFFIRM; lutheran: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: DENY; adventist: AFFIRM
The encounter with the rich young ruler mandates radical economic simplicity, mutual aid, and the literal redistribution of wealth.
catholic: DENY; orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: DENY; methodist: AFFIRM; anabaptist: AFFIRM; adventist: QUALIFY
Christ's declaration that the kingdom belongs to children proves their inclusion in the covenant of grace and provides scriptural warrant for infant baptism.
anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; methodist: AFFIRM; anabaptist: DENY; restorationist: DENY
Jesus' blessing of the children provides a model for infant dedication, demonstrating that children belong to the kingdom without the need for sacramental baptism.
anglican: DENY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; methodist: QUALIFY; anabaptist: AFFIRM; pentecostal: QUALIFY
The promise of the 'regeneration' refers to the future cosmic transfiguration and eternal reward for those who have forsaken worldly ties.
catholic: QUALIFY; orthodox: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY
The promise of the 'regeneration' refers to the current church age, in which the apostles exercise authority through the New Testament writings.
catholic: QUALIFY; orthodox: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The declaration that 'with God all things are possible' provides biblical warrant for the present-day expectation of miraculous and supernatural interventions.
catholic: QUALIFY; reformed: DENY; pentecostal: AFFIRM

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

The narrative captures Jesus teaching on the eastern side of the Jordan. He faces a juridical trap set by the Pharisees regarding the legal grounds for divorce. Jesus bypasses the contemporary Rabbinic debates by appealing directly to the Creator's original design in Genesis, declaring marriage an inseparable union and restricting the Mosaic allowance for divorce. His strictness startles the disciples, prompting Jesus to introduce the radical concept of voluntary celibacy for the kingdom. The chapter continues with Jesus blessing children as models of the kingdom, followed by his encounter with a rich young man. The man's inability to part with his wealth leads Jesus to teach on the supreme difficulty of the rich entering the kingdom, the necessity of divine grace for salvation, and the eschatological reward awaiting the Apostles who have left everything to follow him. Reception: Catholic tradition receives this chapter as a cornerstone for its theology of the sacraments and the ascetic life. Marriage and Indissolubility: Verses 3-9 are read as Christ elevating marriage to a sacrament by restoring its prelapsarian indissolubility. The Magisterium, definitively at the Council of Trent, dogmatized that a valid, consummated sacramental marriage cannot be dissolved by any human power, directly invoking verse 6. Regarding the 'except for sexual immorality' clause (v. 9), the Latin tradition follows Augustine in interpreting it as permitting the separation of bed and board in cases of adultery, but absolutely forbidding remarriage, as the bond remains intact. The Eastern Catholic tradition, drawing on Greek Fathers like John Chrysostom, equally emphasizes the 'one flesh' mystery as an enduring participation in the divine, a theology beautifully preserved in the Byzantine Rite of Crowning. The Evangelical Counsels: The Catholic Church finds the scriptural mandate for the consecrated religious life in verses 10-12 and 16-21. Thomas Aquinas draws a vital distinction from this text between universal 'precepts' and voluntary 'counsels.' Keeping the commandments (vv. 17-19) is necessary for all to enter life, but the invitation to 'be perfect' by selling everything (v. 21) constitutes an evangelical counsel of poverty. Likewise, the 'eunuchs who made themselves eunuchs for the Kingdom' (v. 12) establishes the counsel of chastity. John Paul II reaffirms these verses as the theological foundation for the public vows taken by religious orders. Grace and Salvation: The peril of riches (v. 24) highlights the insufficiency of human effort. Clement of Alexandria reads the narrative as demanding profound internal detachment from wealth, emphasizing that salvation is ultimately achieved only through the grace of God (v. 26). Furthermore, the promise of 'twelve thrones' (v. 28) grounds the Catholic understanding of apostolic authority and the eschatological dignity of the Twelve.

Eastern Orthodox

The narrative describes Jesus journeying toward Judea, where he addresses controversies and the radical demands of discipleship. He defends the original, creational intent of marriage against Pharisaic debates on divorce, attributing the Mosaic concession to the 'hardness of your hearts.' He introduces an ethic of voluntary celibacy 'for the Kingdom of Heaven’s sake,' welcomes children as models of kingdom citizens, and challenges a rich young man to sell everything to achieve perfection. The ensuing astonishment of the disciples leads Jesus to declare that salvation is entirely dependent on God, promising eschatological thrones and eternal life in the 'regeneration' to those who have left everything to follow him. Reception: Eastern Orthodox tradition receives Matthew 19 as a profound exposition of both the sacramental nature of marriage and the ascetic path of monasticism. The declaration that 'the two shall become one flesh' establishes marriage as a sacred mystery (sacrament). However, the Church reads the exception clause for 'sexual immorality' alongside the 'hardness of hearts' through the lens of *oikonomia* (pastoral dispensation), acknowledging that human sin can shatter the marriage bond, thus allowing for ecclesiastical divorce and a penitential second marriage. John Chrysostom highlights this balance while lauding the 'eunuchs' as those who voluntarily embrace celibacy for the kingdom. This verse, coupled with the command to the rich young ruler to 'sell what you have,' forms the scriptural bedrock for Orthodox monasticism. Basil the Great interprets the young man's failure as a warning against the passions of attachment, viewing the call to leave all things as the definitive monastic vocation. Clement of Alexandria emphasizes that it is not wealth itself that damns, but the passions and attachments to it that make salvation as difficult as a camel passing through a needle's eye. Ultimately, salvation is an act of divine grace, leading to the 'regeneration' (*palingenesia*), which Orthodoxy understands as the cosmic transfiguration of the world where the saints will share in Christ's uncreated glory.

Oriental Orthodox

Matthew 19 narrates Jesus' departure from Galilee into Judea, where He is tested by the Pharisees on the lawfulness of divorce. In response, Jesus reorients the discussion from Mosaic concession to the original created order, defining marriage as an indissoluble, God-ordained union of male and female, while simultaneously introducing the radical concept of voluntary celibacy for the Kingdom. He welcomes little children, demonstrating the posture required for the Kingdom. The chapter concludes with the encounter of the rich young ruler; Jesus challenges him to sell his possessions to achieve perfection, leading to teachings on the near-impossibility of salvation for the wealthy apart from divine intervention, and the eschatological reward promised to those who forsake earthly ties to follow Him. Reception: The Oriental Orthodox communion receives this chapter as a foundational text for its sacramental theology of marriage, its defense of Christology, and its robust ascetic tradition. Regarding marriage (vv. 4-9), the tradition emphasizes that the union is an active joining by God Himself, rendering human dissolution a violation of the divine act. This strict reading forms the basis of Coptic canonical jurisprudence, as codified by medieval scholars like Ibn al-Assal ('The Nomocanon'), which restricts divorce strictly to the exception provided by Christ: sexual immorality (v. 9). Christologically, the young man's address to Jesus and the Lord's reply (v. 17) required careful handling against Arian readings. Cyril of Alexandria ('Fragmenta in Matthaeum') argues that Jesus does not deny His own goodness or divine nature. Instead, because the young man approached Him under the assumption that He was merely a human 'Good teacher,' Jesus directs him to God as the sole source of goodness. This serves as a pedagogical step to reveal that the Incarnate Word shares fully in that divine goodness. The chapter is perhaps most renowned in this tradition for its role in sparking the desert monastic movement. Athanasius of Alexandria ('Life of Antony') famously records that the reading of verse 21 in church was the direct catalyst for St. Antony the Great to sell his inherited wealth and embrace the ascetic life. In the Syriac tradition, Aphrahat ('Demonstrations') draws on the teaching regarding those who make themselves 'eunuchs for the Kingdom' (v. 12) and those who forsake family and lands (v. 29) to outline the vows and ethos of the B'nai Qyama (Sons of the Covenant), establishing virginity and poverty as the highest forms of dedication to Christ.

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O mesmo capítulo em 7 traduções de domínio público.

WEB · World English Bible

¹When Jesus had finished these words, he departed from Galilee and came into the borders of Judea beyond the Jordan. ²Great multitudes followed him, and he healed them there. ³Pharisees came to him, testing him and saying, “Is it lawful for a man to divorce his wife for any reason?” ⁴He answered, “Haven’t you read that he who made them from the beginning made them male and female, ⁵and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh’? ⁶So that they are no more two, but one flesh. What therefore God has joined together, don’t let man tear apart.” ⁷They asked him, “Why then did Moses command us to give her a certificate of divorce and divorce her?” ⁸He said to them, “Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. ⁹I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery.” ¹⁰His disciples said to him, “If this is the case of the man with his wife, it is not expedient to marry.” ¹¹But he said to them, “Not all men can receive this saying, but those to whom it is given. ¹²For there are eunuchs who were born that way from their mother’s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven’s sake. He who is able to receive it, let him receive it.” ¹³Then little children were brought to him that he should lay his hands on them and pray; and the disciples rebuked them. ¹⁴But Jesus said, “Allow the little children, and don’t forbid them to come to me; for the Kingdom of Heaven belongs to ones like these.” ¹⁵He laid his hands on them, and departed from there. ¹⁶Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?” ¹⁷He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.” ¹⁸He said to him, “Which ones?” Jesus said, “‘You shall not murder.’ ‘You shall not commit adultery.’ ‘You shall not steal.’ ‘You shall not offer false testimony.’ ¹⁹‘Honor your father and your mother.’ And, ‘You shall love your neighbor as yourself.’” ²⁰The young man said to him, “All these things I have observed from my youth. What do I still lack?” ²¹Jesus said to him, “If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me.” ²²But when the young man heard this, he went away sad, for he was one who had great possessions. ²³Jesus said to his disciples, “Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. ²⁴Again I tell you, it is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.” ²⁵When the disciples heard it, they were exceedingly astonished, saying, “Who then can be saved?” ²⁶Looking at them, Jesus said, “With men this is impossible, but with God all things are possible.” ²⁷Then Peter answered, “Behold, we have left everything and followed you. What then will we have?” ²⁸Jesus said to them, “Most certainly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. ²⁹Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, will receive one hundred times, and will inherit eternal life. ³⁰But many will be last who are first, and first who are last.

KJV · King James Version

¹And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; ²And great multitudes followed him; and he healed them there. ³The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? ⁴And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, ⁵And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? ⁶Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. ⁷They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? ⁸He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. ⁹And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. ¹⁰His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. ¹¹But he said unto them, All men cannot receive this saying, save they to whom it is given. ¹²For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it. ¹³Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. ¹⁴But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. ¹⁵And he laid his hands on them, and departed thence. ¹⁶And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? ¹⁷And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. ¹⁸He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, ¹⁹Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. ²⁰The young man saith unto him, All these things have I kept from my youth up: what lack I yet? ²¹Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. ²²But when the young man heard that saying, he went away sorrowful: for he had great possessions. ²³Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. ²⁴And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. ²⁵When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? ²⁶But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. ²⁷Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? ²⁸And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. ²⁹And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life. ³⁰But many that are first shall be last; and the last shall be first.

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Diferenças que mudam o sentido (85)

v1 [lexical]: Translates the Greek word for words/sayings. — “words” (WEB, ASV, YLT, DARBY, DRC) vs “sayings” (KJV, WEBSTER)
v1 [lexical]: Translates the verb for leaving or moving away from a place. — “departed” (WEB, KJV, ASV, WEBSTER, DRC) vs “removed” (YLT) vs “withdrew” (DARBY)
v1 [grammatical]: Variation in expressing motion toward. — “came into” (WEB, KJV, ASV, WEBSTER, DRC) vs “did come to” (YLT) vs “to” (DARBY)
v1 [lexical]: Choice of word for boundaries or regions. — “borders” (WEB, ASV, YLT, WEBSTER) vs “coasts” (KJV, DARBY, DRC)
v2 [lexical]: Choice of word for a large group of people. — “multitudes” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “crowds” (DARBY)
v3 [stylistic]: Preposition choice for approaching. — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “near to” (YLT)
v3 [lexical]: Translates the participle meaning to test, try, or tempt. — “tempting” (KJV, YLT, DARBY, WEBSTER) vs “testing” (WEB) vs “Pharisees trying” (ASV) vs “the Pharisees” (DRC)
v3 [lexical]: (vv 3, 8) Choice of term for ending a marriage. — “put away” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “divorce” (WEB)
v3 [lexical]: Phrasing for the conditions of divorce. — “every cause” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “any reason” (WEB)
v4 [stylistic]: Relative pronoun choice for a person. — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
v4 [grammatical]: Differences in phrasing 'from the beginning' and whether the object is explicitly stated. — “from” (WEB, ASV, YLT, DARBY) vs “them at” (KJV, WEBSTER) vs “man from” (DRC)
v5 [grammatical]: Translates the verb 'to be'/'to become' and preposition 'into'. — “be” (KJV, DARBY, WEBSTER) vs “become” (WEB, ASV) vs “the two for” (YLT) vs “in” (DRC)
v6 [lexical]: Conjunction introducing the conclusion. — “So that” (WEB, ASV, YLT, DARBY) vs “Wherefore” (KJV, WEBSTER) vs “Therefore now” (DRC)
v6 [lexical]: Phrasing for 'no longer two'. — “two” (WEB, ASV, YLT, WEBSTER) vs “no more twain” (KJV) vs “longer two” (DARBY) vs “not two” (DRC)
v6 [grammatical]: Tense and auxiliary verb choice. — “hath joined” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did join” (YLT)
v6 [lexical]: Translates the verb for dividing or separating. — “put asunder” (KJV, ASV, YLT, WEBSTER, DRC) vs “tear apart” (WEB) vs “separate” (DARBY)
v7 [lexical]: Translates the verb of speaking/asking. — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “asked” (WEB)
v7 [lexical]: Choice of word for the document of divorce. — “writing” (KJV, WEBSTER) vs “bill” (ASV, DRC) vs “certificate” (WEB) vs “roll” (YLT) vs “letter” (DARBY)
v7 [lexical]: Form of the word for divorce. — “divorce” (WEB, YLT, DARBY, DRC) vs “divorcement” (KJV, ASV, WEBSTER)
v8 [grammatical]: Tense and verb choice for speaking. — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v8 [lexical]: Phrasing indicating the state of things from the beginning. — “been” (WEB, ASV, YLT) vs “so” (KJV, WEBSTER, DRC) vs “thus” (DARBY)
v9 [lexical]: Translates the verb of speaking. — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
v9 [grammatical]: Phrasing of the conditional/relative clause. — “Whosoever shall put away” (KJV, ASV) vs “that” (DARBY, DRC) vs “that whoever divorces” (WEB) vs “that whoever may” (YLT) vs “Whoever” (WEBSTER)
v9 [lexical]: Translates the Greek word indicating sexual sin. — “fornication” (KJV, ASV, DARBY, DRC) vs “sexual immorality” (WEB) vs “whoredom” (YLT) vs “lewdness” (WEBSTER)
v9 [grammatical]: Mood and tense of the verb 'to marry'. — “shall marry” (KJV, ASV, DARBY, WEBSTER, DRC) vs “marries” (WEB) vs “may” (YLT)
v9 [stylistic]: Archaic vs. modern verb endings for 'commit'. — “committeth” (KJV, ASV, WEBSTER, DRC) vs “commits” (WEB, DARBY) vs “doth commit” (YLT)
v10 [textual]: Inclusion of the possessive pronoun depending on manuscript tradition. — “His” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “The” (ASV)
v10 [grammatical]: Tense and preposition for speaking. — “say unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “said to” (WEB)
v10 [lexical]: How the relationship between the man and wife is described. — “his wife” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the woman is so” (YLT) vs “be so” (DRC)
v10 [lexical]: Choice of adjective describing whether it is advisable to marry. — “good” (KJV, YLT, DARBY, WEBSTER) vs “expedient” (WEB, ASV, DRC)
v11 [grammatical]: Conjunction and pronoun choice introducing the response. — “But he” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY) vs “Who” (DRC)
v11 [stylistic]: (vv 11, 17, 23, 28) Archaic vs. modern preposition. — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v11 [lexical]: Phrasing for receiving the word/saying. — “saying save they” (KJV, WEBSTER) vs “word but those” (YLT, DARBY) vs “but those” (WEB) vs “but” (ASV) vs “word but” (DRC)
v11 [grammatical]: Tense of the verb 'to give'. — “is” (WEB, KJV, ASV, WEBSTER, DRC) vs “hath been” (YLT) vs “has been” (DARBY)
v12 [grammatical]: Phrasing of the relative clause and verb for how they were born. — “who” (YLT, WEBSTER) vs “who that way” (WEB) vs “which were so born” (KJV) vs “that” (ASV) vs “have been thus” (DARBY) vs “who so” (DRC)
v12 [grammatical]: Relative pronoun and verb tense for those made eunuchs. — “who” (WEB, YLT, WEBSTER, DRC) vs “which were” (KJV) vs “that” (ASV) vs “who have been” (DARBY)
v12 [grammatical]: Preposition denoting agency. — “by” (WEB, ASV, YLT, WEBSTER) vs “eunuchs of” (KJV, DARBY) vs “so by” (DRC)
v12 [grammatical]: Relative pronoun and phrasing for making oneself a eunuch. — “who” (WEB, DARBY, WEBSTER, DRC) vs “which have made themselves” (KJV) vs “that” (ASV) vs “who kept” (YLT)
v12 [grammatical]: Preposition indicating reason or cause. — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “of themselves” (DARBY)
v12 [lexical]: Translation of the word for kingdom or reign. — “kingdom” (WEB, KJV, ASV, WEBSTER, DRC) vs “reign” (YLT) vs “sake of the” (DARBY)
v12 [grammatical]: Phrasing of 'for the sake of the kingdom of heaven'. — “heaven’s sake” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT, DARBY) vs “heaven” (DRC)
v13 [lexical]: Verb describing the placing of hands. — “lay” (WEB, ASV) vs “should put his” (KJV, WEBSTER) vs “might” (YLT) vs “might lay” (DARBY) vs “impose” (DRC)
v13 [stylistic]: Preposition choice for placing hands. — “on” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “upon” (DRC)
v13 [grammatical]: Translates the conjunction connecting the events. — “and” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “but” (DARBY)
v14 [lexical]: Translates the verb for permit or allow. — “Suffer little” (KJV, DARBY, WEBSTER) vs “the” (ASV, YLT) vs “Allow the” (WEB) vs “to them the” (DRC)
v15 [grammatical]: Sentence structure and handling of the participial phrase. — “and” (WEB, KJV, ASV, WEBSTER) vs “he” (DARBY, DRC) vs “his hands he” (YLT)
v15 [stylistic]: Choice of word indicating motion away from a place. — “thence” (KJV, ASV, YLT, DARBY, WEBSTER) vs “from there” (WEB) vs “from” (DRC)
v16 [grammatical]: Participial vs finite verb phrasing for approaching. — “came and” (KJV, WEBSTER, DRC) vs “to him” (WEB, ASV) vs “having come near” (YLT) vs “coming up” (DARBY)
v16 [textual]: Title used to address Jesus and manuscript inclusion of 'Good'. — “teacher” (WEB, ASV) vs “to teacher” (YLT, DARBY) vs “to” (WEBSTER, DRC) vs “unto him Good Master” (KJV)
v17 [grammatical]: Translation of the verb 'to will' or 'want'. — “thou wilt” (KJV, WEBSTER, DRC) vs “wouldest” (ASV, DARBY) vs “you want to” (WEB) vs “dost will to” (YLT)
v18 [grammatical]: (vv 18, 20, 21) Verb tense and preposition for speaking. — “said to” (WEB, DRC) vs “saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “says to” (DARBY)
v18 [lexical]: Translation of the interrogative pronoun. — “And” (ASV, DARBY, DRC) vs “Which” (KJV, WEBSTER) vs “ones” (WEB) vs “What kind And” (YLT)
v18 [stylistic]: Archaic vs. modern second-person pronoun and future auxiliary. — “Thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You shall” (WEB)
v18 [lexical]: Verb choice for giving testimony/witness. — “bear” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “offer” (WEB)
v18 [lexical]: Noun choice for testimony/witness. — “witness” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “testimony” (WEB)
v19 [grammatical]: Inclusion and form of pronoun for honoring parents. — “Honour thy” (KJV, YLT, DARBY, DRC) vs “Honor” (ASV, WEBSTER) vs “Honor your” (WEB)
v19 [stylistic]: Archaic vs. modern second-person pronoun and auxiliary verb. — “Thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “You shall” (WEB)
v19 [grammatical]: Inclusion and form of pronoun for neighbor. — “thy neighbour” (KJV, YLT, DARBY) vs “neighbor” (ASV, WEBSTER, DRC) vs “your neighbor” (WEB)
v19 [stylistic]: Archaic vs. modern reflexive pronoun. — “thyself” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “yourself” (WEB)
v20 [lexical]: Phrasing for what is still missing or lacking. — “lack I yet” (KJV, ASV, DARBY, WEBSTER) vs “do still lack” (WEB) vs “do I lack” (YLT) vs “is wanting to me” (DRC)
v21 [grammatical]: Translation of the verb for willing or desiring. — “thou wilt” (KJV, WEBSTER, DRC) vs “wouldest” (ASV, DARBY) vs “you want to” (WEB) vs “dost will to” (YLT)
v21 [grammatical]: Relative pronoun phrasing for possessions. — “what” (YLT, DARBY, WEBSTER, DRC) vs “what you have” (WEB) vs “that thou hast” (KJV) vs “which” (ASV)
v21 [stylistic]: Archaic vs. modern pronoun and future auxiliary. — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
v22 [lexical]: Translation of 'logos' (word/saying) and demonstrative pronoun. — “that saying he” (KJV, WEBSTER) vs “the word” (YLT, DARBY) vs “this” (WEB) vs “the” (ASV) vs “this word” (DRC)
v22 [lexical]: Adjective choice for the young man's emotional response. — “sorrowful” (KJV, ASV, YLT, WEBSTER) vs “sad” (WEB, DRC) vs “grieved” (DARBY)
v22 [lexical]: Adjective describing the extent of possessions. — “great” (WEB, KJV, ASV, WEBSTER, DRC) vs “many” (YLT) vs “large” (DARBY)
v23 [grammatical]: Preposition and verb presence for speaking. — “said to” (WEB, YLT, DARBY, DRC) vs “unto” (KJV) vs “said” (ASV) vs “to” (WEBSTER)
v23 [lexical]: Translation of 'amen', emphasizing truth. — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
v23 [grammatical]: Phrasing and placement for expressing difficulty. — “heaven” (KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY) vs “with difficulty” (WEB)
v24 [lexical]: (vv 24, 28) Verb choice for speaking. — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
v24 [grammatical]: Phrasing for passing through the eye of a needle. — “needle” (KJV, WEBSTER, DRC) vs “needle’s eye” (WEB, ASV) vs “to go” (YLT) vs “needle's eye” (DARBY)
v24 [textual]: Manuscript variation between 'kingdom of God' and 'kingdom of heaven'. — “the kingdom of God” (KJV, ASV, DARBY, WEBSTER) vs “God’s” (WEB) vs “reign” (YLT) vs “heaven” (DRC)
v27 [lexical]: Verb choice and phrasing for leaving everything behind. — “have forsaken all” (KJV, WEBSTER) vs “left things” (DARBY, DRC) vs “left everything” (WEB) vs “left” (ASV) vs “did leave” (YLT)
v27 [grammatical]: Tense of the verb 'to follow' and pronoun choice. — “followed thee” (KJV, ASV, WEBSTER) vs “have” (DARBY, DRC) vs “you” (WEB) vs “follow” (YLT)
v27 [lexical]: Phrasing expressing what will happen or be given in return. — “shall we have therefore” (KJV, WEBSTER) vs “then” (ASV, YLT) vs “then will” (WEB) vs “then happen to us” (DARBY) vs “therefore” (DRC)
v28 [lexical]: Translation of 'amen'. — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
v28 [grammatical]: Phrasing of the relative clause identifying those who followed. — “who” (ASV, DARBY, WEBSTER) vs “you who” (WEB, DRC) vs “ye which have followed” (KJV) vs “who did follow” (YLT)
v28 [grammatical]: Auxiliary verb indicating future tense or mood. — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “may” (YLT)
v28 [lexical]: Preposition and phrasing for sitting on the throne. — “on” (WEB, ASV, WEBSTER) vs “in the throne” (KJV) vs “upon a” (YLT) vs “down upon his” (DARBY) vs “on seat” (DRC)
v28 [stylistic]: Preposition choice for sitting on thrones. — “on” (WEB, DARBY, DRC) vs “upon” (KJV, ASV, WEBSTER) vs “ye also” (YLT)
v28 [lexical]: Translation of the word for thrones or seats. — “thrones” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “seats” (DRC)
v29 [stylistic]: Archaic vs. modern plural of brother. — “brethren” (KJV, ASV, DARBY, WEBSTER, DRC) vs “brothers” (WEB, YLT)
v29 [grammatical]: Phrasing and verb placement for receiving a hundredfold. — “a” (ASV, DARBY, WEBSTER) vs “shall receive an hundredfold” (KJV, DRC) vs “will one hundred times” (WEB) vs “shall receive” (YLT)
v29 [lexical]: Verb and adjective choice for inheriting eternal life. — “shall inherit everlasting life” (KJV, WEBSTER) vs “eternal” (ASV, DARBY) vs “will eternal” (WEB) vs “life age-during” (YLT) vs “possess everlasting” (DRC)
v30 [lexical]: Conjunction choice for contrasting or continuing. — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT, DRC)

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Texto original. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text (Critical text tradition, e.g., NA28/UBS5 or SBLGNT).

Nomes divinos: Theos (God).

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Academic textual-historical analysis

In academic textual-historical analysis, Matthew 19 is understood primarily as a redaction of Mark 10, demonstrating the specific theological and social concerns of the Matthean community. Source critics divide the chapter into Markan material (divorce, blessing children, the rich young man), 'M' material unique to Matthew (the eunuchs saying), and 'Q' material (the twelve thrones). Redaction criticism highlights several deliberate alterations Matthew makes to Mark. In the divorce pericope (vv. 3-9), Matthew inserts the phrase 'for any reason' (Greek: kata pasan aitian) and the famous exception clause 'except for sexual immorality' (porneia). This transforms Mark's absolute prohibition of divorce into a halakhic ruling that parallels the contemporary Jewish debate between the rabbinic schools of Hillel (who permitted divorce for any reason) and Shammai (who restricted it to sexual misconduct). The unique saying about 'eunuchs' (v. 12) suggests ascetic practices or debates regarding celibacy within the Matthean community. In the pericope of the rich young man (vv. 16-22), Matthew deliberately alters Mark's text: where Mark has Jesus ask, 'Why do you call me good? No one is good but God alone,' Matthew reads, 'Why do you ask me about what is good? There is only one who is good.' This redaction resolves a perceived Christological difficulty by preventing Jesus from seemingly denying his own goodness or divinity. Finally, the promise of judging the twelve tribes in the 'regeneration' (palingenesia, v. 28) reflects Jewish apocalyptic eschatology.

Jewish interpretation

Matthew 19 is not part of the Jewish scriptural canon and possesses no authoritative religious status in Judaism. Historically, however, the chapter depicts a first-century Jewish teacher engaged in classic intra-Jewish debates of the Second Temple period. Jesus' confrontation with the Pharisees regarding divorce (verses 3-9) centers on the interpretation of Deuteronomy 24:1. The question of whether a man may divorce his wife 'for any cause' directly mirrors the contemporaneous halakhic dispute between the House of Hillel, which permitted divorce for minor offenses, and the House of Shammai, which restricted it to sexual immorality (ervat davar). Jesus' response utilizes a recognizable midrashic technique, prioritizing the creation ideal of Genesis 1-2 over the Mosaic concession in Deuteronomy to argue for strict marital permanence. The subsequent dialogue with the rich young man reflects foundational Jewish ethical priorities: keeping the Decalogue, practicing tzedakah (charity), and seeking a portion in the world to come.

Latter-day Saint

In Matthew 19, Jesus departs Galilee for Judea and addresses several questions that test the boundaries of the Mosaic law and discipleship. He answers the Pharisees on marriage and divorce, asserting the original, indissoluble nature of the marital union established by God. He then speaks of celibacy, blesses little children, and challenges a rich young ruler to sell his possessions to gain eternal life. The chapter concludes with Jesus teaching the extreme difficulty for the wealthy to enter the kingdom, while promising the Apostles that their sacrifices will be rewarded with thrones to judge the twelve tribes of Israel in the regeneration.

Jehovah's Witnesses

In its immediate narrative context, Jesus travels toward Judea and addresses controversies about marriage, divorce, and wealth. He reinstates the Edenic standard of lifelong marriage, introduces a singular exception for divorce, commends voluntary celibacy for the sake of the Kingdom, and challenges a rich young ruler to abandon his wealth for discipleship. He concludes by promising his apostles that in the future renewal of the world, they will sit on twelve thrones judging the tribes of Israel.

Escolhas de tradução feitas pela NCB (42)

v1: "it happened" — Avoids the archaic 'came to pass' while retaining the temporal transition verb 'egeneto'.
v1: "words" — Accurately translates 'logous' and pairs smoothly with the demonstrative 'these'.
v1: "these words" — Standard English word order for the demonstrative pattern.
v2: "many crowds" — Preserves the explicit plural noun to indicate multiple large groups gathered around Jesus.
v3: "testing" — Reflects the hostile examination of Jesus on a legal/halakhic matter rather than enticement to moral sin.
v3: "divorce" — Standard contemporary English term for legally dissolving a marriage.
v3: "any cause" — Maintains the formal prepositional phrasing closely linked to the legal nature of the Pharisaic question.
v4: "who" — Contemporary relative pronoun for a person.
v4: "from the beginning made them" — Retains the structural emphasis and prepositional phrasing.
v5: "be joined" — Contemporary passive formulation reflecting the Greek verb for being glued or bound together.
v5: "one flesh" — Idiomatic English resolution of the Greek preposition 'eis' denoting the resulting state.
v6: "yoked together" — Preserves the specific agricultural metaphor of the compound verb, intensifying the contrast with separation.
v6: "God" — Consistent rendering of the divine name per the provided map.
v6: "separate" — Modern, dignified vocabulary that serves as a direct antonym to being joined or yoked.
v7: "certificate of divorce" — Best reflects the formal legal document specified in Deuteronomy and referenced here.
v7: "divorce" — Maintains cognate consistency with the noun for divorce.
v8: "hardness of heart" — Accurately reflects the singular compound noun 'sklerokardian'.
v9: "sexual immorality" — Broad contemporary term for 'porneia' that encompasses illicit sexual acts, deliberately leaving open the interpretive dispute over the bounds of the exception clause.
v9: "commits" — Modern verb ending.
v10: "case" — Resolves the semantic overlap in English, though it obscures the Greek repetition of 'aitia' from verse 3.
v10: "expedient" — Accurately conveys the pragmatic advantage or usefulness implied by 'sumpherei'.
v11: "receive" — Retains the spatial metaphor of making room for or containing the teaching.
v12: "who were made" — Uses contemporary relative pronoun for persons in the repeated refrain.
v12: "kingdom of the heavens" — Preserves the literal plural 'heavens' characteristic of Matthew's distinct idiom, touching on debates surrounding ascetic vows for the kingdom.
v13: "lay" — Standard liturgical phrasing for the imposition of hands.
v14: "Allow" — Contemporary English, removing archaic 'suffer' for permitting.
v14: "to such as these" — Accurately represents the plural pronoun indicating the category of those resembling children, neutral to sacramental disputes.
v16: "Look" — Modernizes the interjection without dropping it entirely.
v17: "Why do you ask me concerning the good?" — Follows the Alexandrian textual basis favored by modern scholarship over the Byzantine harmonization to Mark.
v17: "God" — Translates the divine name properly according to the map.
v18: "You will not" — Accurately translates the Greek future indicative rather than an imperative form, avoiding 'shall' where 'will' expresses the negative future.
v19: "the father" — Preserves the Greek definite article pattern which lacks the possessive pronoun found with 'neighbor'.
v21: "perfect" — Retains the exact word 'teleios', leaving open the dispute over evangelical counsels of perfection versus universal inward devotion.
v21: "your possessions" — Provides a substantive translation of the participle 'ta huparchonta' reflecting material wealth.
v22: "this word" — Accurately reflects the specific demonstrative phrase 'ton touton logon'.
v23: "Truly" — Standard modern translation for the emphatic 'Amen' formula.
v24: "kingdom of God" — Maintains the explicit shift from 'heavens' to 'God' matching the text.
v26: "looked at" — Contemporary rendering of the aorist participle 'emblepsas' indicating a direct, fixed gaze.
v27: "Look" — Modernizes the interjection without discarding it.
v28: "regeneration" — Preserves 'palingenesia' literally, keeping the interpretive tension between cosmic transfiguration and the church age intact.
v29: "brothers" — Updates archaic plural.
v29: "eternal" — Consistent translation of 'aionion' corresponding to the coming age.

Limites que vale a pena conhecer

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.

Ver todo o processo passo a passo → · Gerado por IA em Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)