ManyBibles

Matthew 7

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1“Do not judge, so that you may not be judged. 2For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 3Why do you see the speck that is in your brother’s eye, but do not consider the beam that is in your own eye? 4Or how will you say to your brother, ‘Let me remove the speck from your eye,’ and look, the beam is in your own eye? 5You hypocrite, first remove the beam out of your own eye, and then you will see clearly to remove the speck out of your brother’s eye. 6“Do not give what is holy to dogs, and do not throw your pearls before pigs, or they will trample them under their feet, and turn and tear you to pieces. 7“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. 9Or is there any man among you who, if his son asks him for bread, will give him a stone? 10Or if he asks for a fish, will give him a snake? 11If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 12“Therefore, whatever you want people to do to you, do also to them; for this is the Law and the Prophets. 13“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many are those who enter through it. 14How narrow is the gate, and restricted is the road that leads to life, and few are those who find it! 15“Watch out for the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17So every good tree produces good fruit, but the rotten tree produces bad fruit. 18A good tree cannot produce bad fruit, nor can a rotten tree produce good fruit. 19Every tree that does not produce good fruit is cut down and thrown into the fire. 20So then, you will recognize them by their fruits. 21“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many miracles?’ 23And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ 24“Therefore everyone who hears these words of mine and does them will be like a wise man who built his house on the rock. 25The rain came down, and the floods came, and the winds blew, and they beat against that house, and it did not fall; for it had been founded on the rock. 26And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27The rain came down, and the floods came, and the winds blew, and they struck against that house, and it fell; and great was its fall.” 28When Jesus had finished saying these words, the crowds were astounded at his teaching, 29for he was teaching them as one having authority, and not as their scribes.

AI-generated rendering, not a human translation. Read Matthew 7 in the New Consensus Bible →

Disputed passages in this chapter

  • Judge not

    Christians disagree about whether Jesus forbade all moral evaluation of others or only hypocritical, censorious condemnation; the answer shapes how churches practice correction, discipline, and social witness.

What the traditions agree on

While several traditions agree that good works are the necessary, inevitable evidence of a true faith and that charismatic gifts do not guarantee salvation without personal holiness, interpretations of Matthew 7 are characterized by significant theological divides. It is highly disputed whether building one's house on the rock requires the literal, active practice of the ethical demands of the Sermon on the Mount, and traditions disagree over whether the rock represents Christ himself and his… Sign in to read the full consensus →

Where the traditions differ

  • The command against judging mandates an ascetic practice of radical self-reproach and a refusal to condemn one's neighbor.

    orthodox: AFFIRM; methodist: QUALIFY

  • The commands to ask, seek, and knock emphasize human synergy and ascending fervency in the pursuit of grace.

    lutheran: DENY; methodist: AFFIRM

  • The narrow gate represents a literal call to rigorous physical asceticism and the mortification of earthly passions.

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

  • The teaching to know false prophets by their fruits is primarily a tool to discern and condemn heretical doctrine.

    catholic: DENY; oriental-orthodox: AFFIRM; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: QUALIFY; anabaptist: DENY; adventist: QUALIFY; restorationist: AFFIRM

  • The evaluation of 'fruits' prioritizes visible moral transformation and peaceable living over orthodoxy or supernatural displays.

    catholic: AFFIRM; oriental-orthodox: DENY; lutheran: DENY; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; adventist: QUALIFY

  • Entering the kingdom requires active obedience and human synergy alongside faith, refuting the concept of salvation by faith alone.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: QUALIFY; methodist: QUALIFY; anabaptist: AFFIRM; restorationist: AFFIRM

  • Christ's declaration 'I never knew you' proves that ultimate salvation is grounded in God's sovereign electing love rather than outward profession.

    reformed: AFFIRM; methodist: QUALIFY; adventist: DENY

  • The rock in the parable of the builders represents Jesus Christ himself and his promises, rather than the merit of human obedience.

    catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; anabaptist: DENY; adventist: QUALIFY; restorationist: DENY

  • Building one's house on the rock requires the literal, active practice of the ethical demands of the Sermon on the Mount.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

In its immediate narrative context, Matthew 7 brings the Sermon on the Mount to its conclusion. Jesus delivers a series of eschatological warnings and ethical imperatives, moving from prohibitions against hypocritical judgment and the profanation of holy things, to encouragements for persistent prayer and the Golden Rule. The discourse culminates in a series of stark, binary choices: the narrow and wide gates, good and corrupt trees, true and false disciples, and the wise and foolish builders. The chapter ends with the narrative frame of the crowds being astonished, contrasting Christ's direct, inherent authority with the derivative teaching of the scribes. Reception: The Catholic communion reads this chapter as a cornerstone for moral theology, sacramental discipline, and the doctrine of justification. Both Latin and Eastern Catholic traditions have historically interpreted the command to not give what is holy to dogs (v. 6) as an injunction protecting the sacraments; the Didache explicitly applied this to restricting the Eucharist to the baptized, a reading maintained in the Eastern liturgies' guarding of the mysteries. On justification, the Council of Trent drew heavily on Christ's warning that saying 'Lord, Lord' is insufficient without doing the Father's will (v. 21) to repudiate justification by faith alone, insisting that saving faith must be formed by charity and obedience. Regarding judgment (v. 1-5), Augustine and the Latin moral tradition distinguish between forbidden rash judgment of inner motives and obligatory fraternal correction. Furthermore, Eastern Fathers like John Chrysostom emphasize the narrow gate (v. 13-14) as the biblical mandate for rigorous asceticism and the monastic struggle, reading the 'fruits' of the false prophets (v. 15-20) as primarily moral and ascetical failures rather than merely doctrinal errors. The house built on the rock (v. 24-27) is widely received typologically as the Church built upon Christ's teachings, which withstands the floods of heresy and persecution.

Eastern Orthodox

In its immediate context, Matthew 7 concludes the Sermon on the Mount, transitioning from internal dispositions to specific ethical injunctions and final eschatological warnings. Jesus instructs His disciples on the dangers of hypocritical judgment (verses 1-5) and the necessity of discerning to whom holy things should be given (verse 6). He encourages persistence in prayer (verses 7-11), formulates the Golden Rule as the summation of the Torah (verse 12), and issues a series of dualistic warnings: the narrow and wide gates (verses 13-14), false and true prophets recognized by their fruits (verses 15-20), and those who merely say 'Lord, Lord' versus those who do the Father's will (verses 21-23). The discourse closes with the parable of the two builders (verses 24-27), establishing the necessity of actionable obedience to His teachings. The chapter concludes by noting the crowds' astonishment at His unmediated, divine authority, distinguishing Him from the scribes (verses 28-29). Reception: The Eastern Orthodox tradition receives Matthew 7 through deeply liturgical and ascetic lenses. Verse 6 ('Give not that which is holy to the dogs') is foundational to Orthodox sacramental discipline. From the earliest patristic era, recorded in the Didache, this verse was understood as a strict prohibition against giving the Eucharist to the unbaptized, establishing the practice of closed communion. In Orthodox ascetic theology, verses 1-5 (the mote and the beam) are heavily emphasized as the cornerstone of spiritual life. Ascetic fathers like St. Dorotheos of Gaza read this passage as an absolute command against condemning one's neighbor, demanding radical self-reproach and constant attention to one's own sins (the 'beam'). Furthermore, verses 21-27 are central to the Orthodox understanding of 'synergy' (synergeia)—the cooperative working of divine grace and human will. St. John Chrysostom emphasizes that crying out 'Lord, Lord' (mere belief or verbal confession) is insufficient for salvation without the active fruit of repentance and obedience to the commandments, rejecting any concept of salvation by faith alone that excludes transformational works.

Oriental Orthodox

In this concluding chapter of the Sermon on the Mount, Jesus issues a series of ethical and spiritual imperatives. He warns against hypocritical judgment, commands the protection of holy things, promises answers to persistent prayer, and contrasts two paths, two types of prophets, and two foundations for building a life. The chapter demands total obedience to Christ's teachings, warning that charismatic invocation ('Lord, Lord') is insufficient without doing the Father's will. Reception: The Oriental Orthodox tradition receives Matthew 7 as a foundational text for both liturgical discipline and monastic asceticism. The prohibition against giving 'holy things to the dogs' (7:6) is universally interpreted through a mystagogical and Eucharistic lens, establishing the boundary of closed communion. The early Syrian-Alexandrian text, the Didache, formally applied this to the unbaptized, an interpretation preserved in the strict liturgical fencing of the Coptic, Syriac, and Armenian rites. The 'narrow gate' (7:13-14) serves as the scriptural mandate for the Desert Fathers' ascetic rigor; Cyril of Alexandria interprets this gate as the difficult but necessary mortification of fleshly desires to attain life. During the Christological controversies, miaphysite defenders like Severus of Antioch applied the test of 'fruits' (7:15-20) to false teachers, arguing that Chalcedonian or Nestorian teachings produced the 'bad fruit' of dividing the one incarnate Word. The concluding parable of the wise builder (7:24-27) is central to Syriac asceticism; Aphrahat identifies the 'rock' directly as Christ himself, upon whom the believer builds a steadfast life of faith and rigorous self-denial.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1“Don’t judge, so that you won’t be judged. 2For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 3Why do you see the speck that is in your brother’s eye, but don’t consider the beam that is in your own eye? 4Or how will you tell your brother, ‘Let me remove the speck from your eye,’ and behold, the beam is in your own eye? 5You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye. 6“Don’t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7“Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 8For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 9Or who is there among you who, if his son asks him for bread, will give him a stone? 10Or if he asks for a fish, who will give him a serpent? 11If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 12Therefore, whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 13“Enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it. 14How narrow is the gate and the way is restricted that leads to life! There are few who find it. 15“Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. 16By their fruits you will know them. Do you gather grapes from thorns or figs from thistles? 17Even so, every good tree produces good fruit, but the corrupt tree produces evil fruit. 18A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit. 19Every tree that doesn’t grow good fruit is cut down and thrown into the fire. 20Therefore by their fruits you will know them. 21“Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven, but he who does the will of my Father who is in heaven. 22Many will tell me in that day, ‘Lord, Lord, didn’t we prophesy in your name, in your name cast out demons, and in your name do many mighty works?’ 23Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’ 24“Everyone therefore who hears these words of mine and does them, I will liken him to a wise man who built his house on the rock. 25The rain came down, the floods came, and the winds blew and beat on that house; and it didn’t fall, for it was founded on the rock. 26Everyone who hears these words of mine and doesn’t do them will be like a foolish man who built his house on the sand. 27The rain came down, the floods came, and the winds blew and beat on that house; and it fell—and its fall was great.” 28When Jesus had finished saying these things, the multitudes were astonished at his teaching, 29for he taught them with authority, and not like the scribes.

KJV · King James Version

1Judge not, that ye be not judged. 2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye. 6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9Or what man is there of you, whom if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 12Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. 13Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them. 21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29For he taught them as one having authority, and not as the scribes.

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Differences that change the meaning (77)
  • v1 [grammatical]: translation of conjunction and clause structure — “not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “so” (WEB)
  • v1 [grammatical]: translation of the subjunctive mood and auxiliary verbs — “ye be not” (KJV, ASV, WEBSTER) vs “may be” (YLT, DARBY) vs “you won’t” (WEB) vs “you may be” (DRC)
  • v2 [grammatical]: translation of relative pronoun and preposition — “with what” (KJV, ASV, DARBY, WEBSTER, DRC) vs “whatever” (WEB) vs “in” (YLT)
  • v2 [grammatical]: (vv 2, 7) choice of future tense auxiliary verb — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
  • v2 [grammatical]: phrasing of the relative clause and prepositions — “with what” (KJV, ASV, DARBY, DRC) vs “whatever” (WEB) vs “in” (YLT) vs “the” (WEBSTER)
  • v2 [lexical]: translation of the verb for measuring — “ye mete it shall” (KJV, ASV, DARBY) vs “you measure will” (WEB) vs “measure” (YLT) vs “which give” (WEBSTER) vs “you” (DRC)
  • v3 [lexical]: translation of the verb for seeing or beholding — “beholdest thou” (KJV, ASV, WEBSTER) vs “do you see” (WEB) vs “dost behold” (YLT) vs “lookest on” (DARBY) vs “seest” (DRC)
  • v3 [lexical]: (vv 3, 5) translation of the word for a small particle (mote vs speck) — “mote” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “speck” (WEB)
  • v3 [grammatical]: (vv 3, 5) translation of the possessive modifier or definite article — “thy brother’s” (KJV, ASV, YLT, WEBSTER, DRC) vs “your” (WEB) vs “the” (DARBY)
  • v3 [lexical]: translation of the verb for considering or observing — “but considerest not” (KJV, ASV, WEBSTER) vs “don’t consider” (WEB) vs “and” (YLT) vs “of thy brother observest” (DARBY) vs “and seest” (DRC)
  • v4 [lexical]: translation of the verbs for allowing/letting and removing/casting out — “Let me pull out” (KJV, WEBSTER) vs “cast” (ASV, DRC) vs “remove” (WEB) vs “Suffer I may cast” (YLT) vs “Allow I will cast” (DARBY)
  • v4 [grammatical]: preposition choice and phrasing of the noun — “mote out of thine” (KJV, ASV) vs “from” (YLT, DARBY) vs “thy” (WEBSTER, DRC) vs “speck from your” (WEB)
  • v4 [grammatical]: translation of the interjection and definite vs indefinite article — “behold a” (KJV, WEBSTER, DRC) vs “the” (WEB, DARBY) vs “lo the” (ASV, YLT)
  • v5 [grammatical]: word order and explicit inclusion of the verb — “first” (ASV, YLT, DARBY, DRC) vs “first cast out” (KJV, WEBSTER) vs “remove” (WEB)
  • v5 [grammatical]: translation of the future indicative verb or auxiliary — “shalt thou” (KJV, ASV, WEBSTER, DRC) vs “you can” (WEB) vs “shalt” (YLT) vs “wilt” (DARBY)
  • v5 [lexical]: translation of the verb for removing or casting out — “cast out” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “remove” (WEB)
  • v6 [grammatical]: phrasing of the negative imperative — “Give not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Don’t” (WEB) vs “Ye may give” (YLT)
  • v6 [grammatical]: inclusion or omission of the definite article and preposition phrasing — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto the” (KJV, ASV)
  • v6 [lexical]: translation of the animal name and the negative conjunction (lest/haply/perhaps) — “swine lest” (KJV, WEBSTER) vs “the pigs perhaps” (WEB) vs “the haply” (ASV) vs “the that” (YLT) vs “the” (DARBY) vs “perhaps” (DRC)
  • v6 [lexical]: translation of the preposition (under, among, or with) — “under” (WEB, KJV, ASV, WEBSTER, DRC) vs “among” (YLT) vs “with” (DARBY)
  • v7 [interpretive]: explicit addition of a subject noun ('the door') to clarify what will be opened — “it shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB) vs “the door” (WEBSTER)
  • v7 [grammatical]: preposition choice — “to” (YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “for” (WEB)
  • v8 [interpretive]: translation of the participle phrasing and explicit addition of 'the door' — “that knocketh it shall” (KJV, ASV, DRC) vs “who knocks will” (WEB) vs “who is knocking” (YLT) vs “knocks” (DARBY) vs “the door” (WEBSTER)
  • v9 [stylistic]: phrasing of the interrogative pronoun — “what man” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “who” (WEB)
  • v9 [grammatical]: relative pronoun phrasing — “who” (WEB, ASV, DARBY, WEBSTER) vs “of” (YLT, DRC) vs “whom” (KJV)
  • v10 [textual]: variant reading of the conjunction ('and' vs 'or') — “Or” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
  • v10 [grammatical]: translation of the verb tense, mood, and associated prepositions — “ask” (KJV, DARBY) vs “asks for” (WEB) vs “shall for” (ASV) vs “may” (YLT) vs “shall” (WEBSTER) vs “shall him” (DRC)
  • v10 [grammatical]: varying sentence structure and word order for the interrogative sentence — “fish” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB) vs “serpent” (YLT)
  • v11 [grammatical]: translation of the inferential conjunction — “ye then” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “therefore” (YLT, DARBY)
  • v11 [grammatical]: infinitive versus prepositional phrasing — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “to give to” (YLT)
  • v11 [lexical]: translation of the comparative adverb (more vs rather) — “more shall” (KJV, ASV, YLT, WEBSTER) vs “will” (WEB, DRC) vs “rather” (DARBY)
  • v11 [grammatical]: (vv 11, 21) singular vs plural translation of the noun for heaven — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v11 [grammatical]: (vv 11, 21) translation of the substantive participle — “them that ask” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB) vs “those asking” (YLT) vs “of” (DARBY)
  • v12 [grammatical]: translation of the subjunctive verb mood — “should do to” (KJV, DARBY, WEBSTER, DRC) vs “to” (WEB) vs “unto” (ASV) vs “may be doing” (YLT)
  • v13 [grammatical]: preposition choice (at, by, or through) — “at” (KJV, WEBSTER, DRC) vs “by” (WEB, ASV) vs “through” (YLT, DARBY)
  • v13 [lexical]: translation of the adjective (strait vs narrow) — “narrow” (WEB, ASV, DARBY, DRC) vs “strait” (KJV, YLT, WEBSTER)
  • v13 [grammatical]: translation of the present participle versus an indicative verb — “leadeth” (KJV, ASV, WEBSTER, DRC) vs “leads” (WEB, DARBY) vs “is leading” (YLT)
  • v13 [stylistic]: phrasing of the prepositional pronoun (thereat/thereby vs by/through it) — “by it” (WEB, WEBSTER) vs “thereat” (KJV, DRC) vs “through it” (YLT, DARBY) vs “thereby” (ASV)
  • v14 [textual]: variant reading of the conjunction ('because/for' vs 'how') — “How narrow” (WEB, DRC) vs “Because strait is” (KJV, WEBSTER) vs “For narrow” (ASV, DARBY) vs “how” (YLT)
  • v15 [textual]: variant presence or absence of an adversative conjunction ('but') — “Beware” (WEB, KJV, ASV, WEBSTER, DRC) vs “But take heed” (YLT) vs “But” (DARBY)
  • v15 [grammatical]: translation of the genitive modifying noun (sheep's vs of sheep) — “sheep’s” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v16 [interpretive]: supplying an explicit subject ('men' or 'you') for the impersonal verb — “men” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v16 [lexical]: translation of the preposition and explicit addition of a collective noun ('a bunch') — “from” (WEB, YLT, WEBSTER) vs “grapes of” (KJV, ASV, DRC) vs “a bunch grapes from” (DARBY)
  • v16 [lexical]: preposition choice (from vs of) — “from” (WEB, YLT, DARBY, WEBSTER) vs “figs of” (KJV, ASV, DRC)
  • v17 [lexical]: (vv 17, 18) translation of the verb for producing or bringing forth — “bringeth forth” (KJV, ASV, WEBSTER, DRC) vs “produces” (WEB, DARBY) vs “doth yield” (YLT)
  • v17 [lexical]: translation of the adjective for the bad tree (corrupt, evil, worthless) and clause structure — “the” (WEB, ASV) vs “fruit but a corrupt” (KJV, WEBSTER) vs “fruits the bad” (YLT) vs “fruits the worthless” (DARBY) vs “and the evil” (DRC)
  • v17 [lexical]: translation of the verb for producing and the adjective for evil/bad — “bringeth forth evil fruit” (KJV, ASV, WEBSTER, DRC) vs “produces” (WEB) vs “doth yield fruits” (YLT) vs “produces bad fruits” (DARBY)
  • v18 [grammatical]: singular vs plural translation of fruit — “fruit” (WEB, KJV, ASV, WEBSTER, DRC) vs “fruits” (YLT, DARBY)
  • v19 [lexical]: translation of the verb for producing or growing in a negative clause — “that bringeth not forth” (KJV, ASV, WEBSTER, DRC) vs “doesn’t grow” (WEB) vs “yielding” (YLT) vs “producing” (DARBY)
  • v19 [lexical]: translation of the verb for being cut down or hewn — “cut” (WEB, YLT, DARBY) vs “is hewn” (KJV, ASV, WEBSTER) vs “shall be cut” (DRC)
  • v19 [lexical]: translation of the verb for casting or throwing — “cast into the” (KJV, ASV, DARBY, WEBSTER) vs “thrown” (WEB) vs “is to” (YLT) vs “shall be” (DRC)
  • v20 [grammatical]: future auxiliary choices and translation of the inferential particle — “ye shall” (KJV, ASV, YLT, WEBSTER) vs “you will” (WEB) vs “then surely” (DARBY) vs “you” (DRC)
  • v21 [lexical]: translation of the verb for entering or coming — “shall enter” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “come” (YLT)
  • v22 [lexical]: translation of the verb for saying or telling — “will say to” (KJV, ASV, YLT, WEBSTER, DRC) vs “tell” (WEB) vs “shall” (DARBY)
  • v22 [grammatical]: translation of the verb tense — “done” (KJV, YLT, DARBY, WEBSTER) vs “do” (WEB, ASV) vs “and” (DRC)
  • v22 [lexical]: translation of the noun for mighty works or miracles — “mighty” (WEB, ASV) vs “wonderful works” (KJV, WEBSTER) vs “mighty things” (YLT) vs “of power” (DARBY) vs “miracles in thy name” (DRC)
  • v23 [lexical]: translation of the verb for professing, acknowledging, or telling — “profess unto” (KJV, ASV, DRC) vs “will tell” (WEB) vs “will acknowledge to” (YLT) vs “avow” (DARBY) vs “to” (WEBSTER)
  • v23 [lexical]: translation of the phrase for practicing lawlessness or working iniquity — “ye that work iniquity” (KJV, ASV, WEBSTER) vs “you who” (WEB) vs “who are working lawlessness” (YLT) vs “workers of lawlessness” (DARBY) vs “you” (DRC)
  • v24 [grammatical]: verb conjugation for 'does' or 'doeth' — “doeth” (KJV, ASV, WEBSTER) vs “does” (WEB, DARBY) vs “doth do” (YLT) vs “doth” (DRC)
  • v24 [lexical]: translation of the adjective for wise or prudent — “wise” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “prudent” (DARBY)
  • v24 [grammatical]: translation of the definite versus indefinite article — “upon a” (KJV, WEBSTER, DRC) vs “the” (ASV, YLT, DARBY) vs “on the” (WEB)
  • v25 [lexical]: (vv 25, 27) translation of the verb for descending or coming down — “descended and” (KJV, ASV, WEBSTER) vs “came down” (WEB, DARBY) vs “did descend” (YLT) vs “fell” (DRC)
  • v25 [lexical]: (vv 25, 27) translation of the noun for floods or streams — “floods” (WEB, KJV, ASV, WEBSTER, DRC) vs “streams” (YLT, DARBY)
  • v25 [lexical]: translation of the verb for beating upon or falling on — “beat upon” (KJV, ASV, WEBSTER) vs “on” (WEB) vs “they on” (YLT) vs “fell” (DARBY) vs “they” (DRC)
  • v25 [grammatical]: translation of the negative aorist verb phrase — “fell not” (KJV, ASV, YLT, WEBSTER, DRC) vs “didn’t fall” (WEB) vs “did fall” (DARBY)
  • v25 [grammatical]: translation of the pluperfect verb tense (was vs had been) — “was” (WEB, KJV, ASV, WEBSTER, DRC) vs “had been” (YLT, DARBY)
  • v25 [grammatical]: preposition and article translation — “on the” (WEB, YLT) vs “upon a” (KJV, WEBSTER) vs “the” (ASV, DARBY) vs “on” (DRC)
  • v26 [grammatical]: translation of the present participle with a negative particle — “doeth them not shall” (KJV, ASV, WEBSTER) vs “doesn’t do will” (WEB) vs “is doing them” (YLT) vs “does do them he” (DARBY) vs “doth” (DRC)
  • v26 [lexical]: translation of the verb for being likened to or being like — “to” (YLT, DARBY, WEBSTER) vs “like” (WEB, DRC) vs “likened unto” (KJV, ASV)
  • v27 [lexical]: translation of the verb for beating upon or smiting — “beat upon” (KJV, DARBY, WEBSTER) vs “on” (WEB) vs “smote” (ASV) vs “they on” (YLT) vs “they” (DRC)
  • v27 [stylistic]: phrasing of the possessive pronoun relating to the fall — “was great” (WEB, YLT, DARBY) vs “of it” (KJV, WEBSTER) vs “thereof” (ASV, DRC)
  • v28 [lexical]: translation of the noun for words, sayings, or things — “words” (ASV, YLT, DARBY, DRC) vs “sayings” (KJV, WEBSTER) vs “things” (WEB)
  • v28 [lexical]: translation of the noun for multitudes, crowds, or people — “multitudes” (WEB, ASV, YLT) vs “people” (KJV, WEBSTER, DRC) vs “crowds” (DARBY)
  • v28 [lexical]: translation of the verb for being astonished or in admiration — “astonished” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in admiration” (DRC)
  • v28 [lexical]: translation of the noun for teaching or doctrine — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v29 [grammatical]: translation of the periphrastic imperfect tense (taught vs was teaching) — “taught” (WEB, KJV, ASV, DARBY, WEBSTER) vs “was teaching” (YLT, DRC)
  • v29 [textual]: variant presence of the possessive pronoun (their scribes vs the scribes) — “as the” (KJV, YLT, WEBSTER, DRC) vs “their” (ASV, DARBY) vs “like” (WEB)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament text (Nestle-Aland/SBLGNT tradition).

Divine names: Kyrios (Lord).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

Matthew 7 concludes the discourse known as the Sermon on the Mount, transitioning from specific ethical instructions to a series of summary maxims, warnings, and parables of judgment. Form-critically, the chapter employs a variety of wisdom and prophetic genres, including prohibitions (verses 1-6), a fortiori arguments (verses 9-11), agricultural metaphors (verses 16-20), and dualistic parables (verses 24-27). The text shifts from instructions on community relations—such as the warning against judging others and the esoteric command regarding 'dogs' and 'swine'—to assurances of divine provision, before closing with acute eschatological warnings. The concluding verses (verses 28-29) provide a narrative frame, contrasting the authority of Jesus with that of the local scribes.

Jewish interpretation

Jewish interpretation approaches Matthew 7 not as canonical Scripture, but as a historical document reflecting first-century Jewish ethical instruction and wisdom literature. The chapter, concluding the Sermon on the Mount, consists of maxims, agricultural metaphors, and parables characteristic of Second Temple Jewish pedagogy. Its immediate historical meaning is understood as the instruction of a Jewish teacher emphasizing interpersonal justice, authentic religious practice, and ethical reciprocity, utilizing the rhetorical exaggerations and vivid imagery common to the sages of his era.

Latter-day Saint

In this gospel narrative concluding the Sermon on the Mount, Jesus issues a series of ethical and spiritual directives: warnings against hypocritical judgment, commands to seek God persistently, the formulation of the Golden Rule, the metaphor of the narrow gate, the test for identifying false prophets by their fruits, and the parable of the wise and foolish builders to emphasize acting upon his words.

Jehovah's Witnesses

In the conclusion of the Sermon on the Mount, Jesus issues a series of warnings and commands regarding daily discipleship and ultimate judgment. He cautions against hypocritical judgment of others (Matthew 7:1-5) and the careless sharing of holy things (verse 6). He guarantees that the heavenly Father will answer persistent prayer (verses 7-11) and provides the Golden Rule as a summary of the Law and Prophets (verse 12). The chapter closes with four stark contrasts that demand a decision: the narrow and broad gates leading to life or destruction (verses 13-14), true and false prophets known by their fruit (verses 15-20), true and false disciples distinguished by their obedience to the Father's will rather than mere verbal profession (verses 21-23), and the wise and foolish builders whose foundations are tested by storms (verses 24-27).

Translation choices the NCB made (35)
  • v1: “Do not judge” — Provides a direct, dignified modern imperative without rendering it as an exclusively ascetic self-reproach, a position disputed among traditions.
  • v1: “so that you may not be” — Translates the purpose clause literally and maintains the structural cognate with the main verb.
  • v2: “with whatever” — Uses contemporary English idiom for an indefinite relative clause.
  • v2: “measure” — Maintains the repetition/cognate with the noun for measure.
  • v3: “do you see” — Updates archaic phrasing; notes the source text shifts to a second-person singular which is flattened to plural-indistinguishable 'you' in modern English.
  • v3: “speck” — Provides the universally recognized contemporary English equivalent for a small particle.
  • v4: “remove” — Provides a natural contemporary rendering for extracting a small object from an eye.
  • v4: “look” — Updates the archaic interjection per global guidelines.
  • v6: “pigs, or they will” — Updates vocabulary and renders the negative conjunction idiomatically for modern readers.
  • v7: Translate as active condition conditional commands — Maintains the rhythmic triplet of imperatives without forcing an explicitly synergistic grid, which is disputed among traditions.
  • v7: “it will” — Refrains from supplying the word 'door', leaving the impersonal passive construction as it is in Greek.
  • v8: “the one who seeks” — Translates the substantive participle substantively and fluidly.
  • v9: “is there any man among you” — Flows more naturally while retaining the specific noun 'man' to reflect the singular shift.
  • v10: “Or if” — Follows the variant reading combining the disjunctive 'or' and conditional 'if' smoothly.
  • v10: “snake” — Uses the standard contemporary English term.
  • v11: “heaven” — Translates the plural Greek noun as a singular idiomatically expected in English, noting the flattening of the number.
  • v12: capitalized “the Law and the Prophets” — Capitalizes to denote the specific structural body of Hebrew scripture, creating a recognizable inclusio with chapter 5.
  • v13: “narrow” — Uses contemporary vocabulary, avoiding explicit endorsement of literal rigorous physical asceticism, a view disputed among traditions.
  • v14: “How narrow is” — Follows the textual variant reading with 'how' (τί) over 'because/for' (ὅτι).
  • v14: “restricted” — Captures the sense of a pressed or constricted path in modern English.
  • v15: “Watch out for” — Flattens the transitional particle δὲ for stylistic smoothness while conveying the warning idiomatically.
  • v16: “fruits” translated neutrally — Maintains the agricultural metaphor exactly, as its prioritization (doctrinal vs moral) is disputed among traditions.
  • v16: “Are grapes gathered” — Translates the impersonal active third-person plural verb as a passive to retain the generic sense without interpolating 'men'.
  • v17: “rotten” — Provides a highly fitting agricultural adjective for a bad or diseased tree.
  • v17: “fruit” — Translates the plural Greek noun as a singular collective English noun for natural idiom, flattening the morphological number.
  • v21: Translate literally as "does the will" — Leaves the necessity of human action transparent in the rendering without forcing a dogmatic resolution on whether it refutes faith alone, as this is disputed among traditions.
  • v22: “miracles” — Reflects the common lexical meaning of dynameis in the context of exorcisms and prophetic feats.
  • v23: Render literal "I never knew you" — Retains the exact relational verb without interpreting it explicitly as an abstract statement of sovereign election, a view disputed among traditions.
  • v24: “will be like” — Translates the passive future indicative smoothly to convey the function of comparison.
  • v24: “the rock” — Retains the definite article exactly, remaining neutral on whether it typologizes Christ himself or points to obedience, as its reference is disputed among traditions.
  • v25: Preserve rhythmic polysyndeton — Keeps the continuous 'and... and... and' conjunctions to reflect the source text's dramatic pacing.
  • v27: “struck against” — Differentiates this verb (prosekopsan) from the slightly different compound (prosepesan) used in verse 25.
  • v28: “astounded” — Uses a slightly stronger contemporary synonym to capture the force of exeplēssonto.
  • v29: “was teaching” — Translates the periphrastic imperfect construction accurately.
  • v29: “their scribes” — Follows the text containing the plural possessive pronoun.
Limits worth knowing
  • 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.

See the full step-by-step working → · AI-generated Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)