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Mateo 16

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1And the Pharisees and Sadducees came to him, and testing him, they asked him to show them a sign from heaven. 2But he answered and said to them, "When evening comes, you say, 'It will be fair weather, for the sky is red.' 3And in the morning, 'It will be stormy today, for the sky is red and threatening.' Hypocrites! You know how to discern the face of the sky, but you cannot discern the signs of the times! 4An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of the prophet Jonah." And leaving them, he departed. 5And when his disciples came to the other side, they had forgotten to take loaves. 6And Jesus said to them, "See and beware of the leaven of the Pharisees and Sadducees." 7And they reasoned among themselves, saying, "It is because we took no loaves." 8But Jesus, knowing this, said to them, "Why do you reason among yourselves, you of little faith, because you have no loaves? 9Do you not yet understand, nor remember the five loaves of the five thousand, and how many baskets you took up? 10Nor the seven loaves of the four thousand, and how many baskets you took up? 11How is it that you do not understand that I did not speak to you concerning loaves? But beware of the leaven of the Pharisees and Sadducees." 12Then they understood that he did not tell them to beware of the leaven of the loaves, but of the teaching of the Pharisees and Sadducees. 13Now when Jesus came into the region of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?" 14And they said, "Some say John the Baptist; and others, Elijah; and others, Jeremiah, or one of the prophets." 15He says to them, "But you, who do you say that I am?" 16Simon Peter answered and said, "You are the Christ, the Son of the living God." 17And Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 18And I also say to you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 19I will give you the keys of the kingdom of heaven, and whatever you bind on earth will have been bound in heaven, and whatever you loose on earth will have been loosed in heaven." 20Then he commanded his disciples that they should tell no one that he was Jesus the Christ. 21From that time Jesus Christ began to show his disciples that he must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. 22And Peter took him aside and began to rebuke him, saying, "Mercy to you, Lord! This will never happen to you." 23But turning, he said to Peter, "Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men." 24Then Jesus said to his disciples, "If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me. 25For whoever wishes to save his life will lose it, but whoever might lose his life for my sake will find it. 26For what will it profit a man if he gains the whole world, but forfeits his life? Or what will a man give in exchange for his life? 27For the Son of Man is about to come in the glory of his Father with his angels, and then he will reward each according to his deeds. 28Truly I say to you, there are some standing here who will by no means taste death until they see the Son of Man coming in his kingdom."

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Mga pinagtatalunang talata sa kabanatang ito

  • Si Pedro at ang bato

    Kung si Pedro ba mismo ang batong pinagtatayuan ng simbahan, at kung nagkakaloob ba ito ng natatanging katungkulan ng kapapahan, ay naghati sa mga Kristiyano sa loob ng maraming dantaon at patuloy na humuhubog sa mga pagkaunawa sa awtoridad ng simbahan.

Kung saan nagkakasundo ang mga tradisyon

The vast majority of traditions agree that the 'rock' refers to Peter's orthodox confession of faith or Christ Himself, rather than establishing Peter's person or office as an exclusive monarchical foundation. It is broadly affirmed that Jesus' command to take up the cross requires the daily mortification of the flesh and ongoing sanctification, while some traditions emphasize that Peter's initial confession required sovereign, divine illumination impossible by natural human intellect. Despite… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

  • The command to take up the cross requires the daily mortification of the flesh and ongoing sanctification. (7 affirm)

Kung saan nagkakaiba ang mga tradisyon

  • The promise of the 'rock' establishes a unique primacy of jurisdiction for Peter and a perpetual papal office.

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

  • The 'keys of the kingdom' and the authority to bind and loose establish the sacramental power of the ordained priesthood to forgive sins.

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

  • The 'keys of the kingdom' confer authority upon representative church officers to administer the gospel and exercise church discipline.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; methodist: AFFIRM; anabaptist: DENY

  • The 'keys of the kingdom' and the power of binding and loosing belong to the local congregation for the purposes of membership and discipline.

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

  • The 'keys of the kingdom' represent the declarative authority of Scripture rather than human ecclesiastical power.

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

  • Taking up the cross entails a commitment to literal martyrdom and nonresistance against worldly power.

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

  • The promise that some would not taste death before seeing the kingdom refers to the revelation of uncreated light at the Transfiguration.

    orthodox: AFFIRM; restorationist: DENY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

In Matthew 16, Jesus faces the Pharisees and Sadducees, denying them a sign from heaven except the 'sign of Jonah' (verses 1-4). He subsequently warns his disciples against the 'leaven'—the corrupting teaching—of these religious leaders (verses 5-12). In the region of Caesarea Philippi, Jesus asks his disciples about his identity. Simon boldly declares Jesus to be the Christ, the Son of the living God. In response, Jesus renames him Peter (Petros, Rock), declaring that upon this rock he will build his Church, which the gates of Hades will not overcome. He grants Peter the 'keys of the kingdom of heaven' and the authority to bind and loose (verses 13-19). Following this summit of revelation, Jesus immediately predicts his suffering, death, and resurrection. When Peter rebukes him for this, Jesus sharply rebukes Peter in return, calling him 'Satan' for prioritizing human concerns over God's (verses 21-23). The chapter concludes with Jesus defining true discipleship as a path of self-denial and taking up one's cross, warning of the final judgment when the Son of Man comes in glory (verses 24-28). Reception: Matthew 16 is arguably the most foundational chapter for Catholic ecclesiology, serving as the primary locus for the doctrine of the Papacy. The First Vatican Council (*Pastor Aeternus*) infallibly defined that verses 18-19 confer upon Peter a primacy of true and proper jurisdiction over the whole Church. The 'keys' (verse 19) are understood typologically against the backdrop of the Davidic kingdom (as seen in Isaiah), representing the prime minister's supreme dynastic authority beneath the King. At the same time, the Catholic tradition holds a rich, multifaceted understanding of the 'rock' (verse 18). While Latin theology heavily emphasized the person and office of Peter, Eastern Catholic sources and Greek Fathers, notably John Chrysostom (*Homilies on the Gospel of Saint Matthew*), emphasized that the rock is the *faith* of Peter's confession. St. Augustine (*Retractations*) noted that the rock could be understood as Christ himself, whom Peter confessed, or as Peter himself. The Magisterium synthesizes these streams: the Church is built upon Peter the person precisely because of the enduring, objective reality of his orthodox confession (verse 16), which flesh and blood did not reveal (verse 17). Furthermore, the authority to 'bind and loose' (verse 19) is received as the juridical and doctrinal authority to govern the Church, teach infallibly, and explicitly, to absolve sins—a power the Council of Trent (*Decree on the Sacrament of Penance*) formally rooted in this passage.

Eastern Orthodox

In the narrative of Matthew 16, Jesus rejects the Pharisees' and Sadducees' demand for a sign, warning His disciples against their 'leaven' (false teaching). The turning point of the Gospel occurs at Caesarea Philippi, where Peter confesses Jesus as the Christ, the Son of the living God. Jesus blesses Peter, declaring that upon 'this rock' He will build His assembly and grants him the keys to the kingdom to bind and loose. Immediately after, Jesus redefines His messiahship in terms of impending suffering and death, rebuking Peter for resisting this divine plan, and sets forth the radical cost of discipleship: denying oneself, taking up the cross, and losing one's life to save it. The chapter concludes with a promise that some present will see the Son of Man coming in His kingdom. Reception: Eastern Orthodox reception of Matthew 16 is foundational for its conciliar ecclesiology and ascetic theology. The interpretation of Christ's words to Peter (verses 18-19) is a central locus of distinction between Orthodox and Roman Catholic traditions. The patristic consensus, prominently voiced by John Chrysostom, identifies the 'rock' (petra) not as the individual person of Peter (Petros), but as the orthodox confession of faith itself—the acknowledgment of Christ's divinity. The Church is built upon this true confession, which Peter was the first to vocalize. Origen extends this by teaching that every believer who authentically makes this confession becomes a 'rock' and a 'Peter' within the Church. The authority to 'bind and loose' (verse 19) is understood as the grace of the priesthood and the sacramental authority of the episcopate. The tradition maintains that this authority was given to Peter as a prefigurement, but was bestowed equally upon all the apostles (as seen in Matthew 18 and the Gospel of John), and thus resides collegially in all bishops who maintain the orthodox faith, rather than exclusively in the Bishop of Rome. Verse 28, where Jesus states that some standing there will not taste death until they see His kingdom, is universally read by the Eastern Fathers as a direct prologue to the Transfiguration in the following chapter. Theologians like Gregory Palamas emphasize that the 'kingdom' seen by the apostles on Mount Tabor was the uncreated light and glory of God, revealing the eschatological reality of theosis.

Oriental Orthodox

Matthew 16 presents a pivotal transition in Christ's ministry. Jesus rejects the Pharisees and Sadducees' demand for a sign, offering only the 'sign of Jonah' (16:1-4), and warns His disciples against their false teaching, metaphorically termed 'leaven' (16:5-12). At Caesarea Philippi, Jesus questions the disciples about His identity. Peter confesses Jesus as 'the Christ, the Son of the living God' (16:13-16). Jesus blesses Peter, declaring that upon the 'rock' of this divinely revealed confession, He will build His assembly (Church), granting the keys of the kingdom to bind and loose (16:17-19). Immediately after, Jesus foretells His suffering, death, and resurrection. When Peter objects, Jesus rebukes him sternly (16:21-23). The chapter concludes with the radical call to discipleship: taking up the cross, denying the self, and following Christ, in light of the coming judgment (16:24-28). Reception: In the Oriental Orthodox tradition, this chapter is central to Christology, ecclesiology, and typology. Peter's confession (16:16) is heralded by Miaphysite Fathers as the bedrock of orthodox faith. Because Jesus asks about the 'Son of Man' (16:13) and Peter confesses the 'Son of the living God' (16:16), Severus of Antioch and others emphasize that the same subject is simultaneously human and divine, affirming the one incarnate nature of God the Word without separation. The declaration 'upon this rock I will build my church' (16:18) is definitively interpreted apart from Roman papal claims. Cyril of Alexandria and the wider Oriental tradition insist that the 'rock' is not Peter's person, but the unshakeable, orthodox faith of his confession. The 'keys of the kingdom' (16:19) represent the authority of the priesthood to bind and loose sins, an authority shared by all the apostles and their successors who hold to the orthodox faith. Additionally, the 'sign of Jonah' (16:4) is heavily emphasized as a perfect type of Christ’s three-day entombment and resurrection, a connection drawn early on by Syriac writers like Ephrem.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

1The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 2But he answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ 3In the morning, ‘It will be foul weather today, for the sky is red and threatening.’ Hypocrites! You know how to discern the appearance of the sky, but you can’t discern the signs of the times! 4An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah.” He left them and departed. 5The disciples came to the other side and had forgotten to take bread. 6Jesus said to them, “Take heed and beware of the yeast of the Pharisees and Sadducees.” 7They reasoned among themselves, saying, “We brought no bread.” 8Jesus, perceiving it, said, “Why do you reason among yourselves, you of little faith, because you have brought no bread? 9Don’t you yet perceive or remember the five loaves for the five thousand, and how many baskets you took up, 10or the seven loaves for the four thousand, and how many baskets you took up? 11How is it that you don’t perceive that I didn’t speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees.” 12Then they understood that he didn’t tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. 13Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, “Who do men say that I, the Son of Man, am?” 14They said, “Some say John the Baptizer, some, Elijah, and others, Jeremiah or one of the prophets.” 15He said to them, “But who do you say that I am?” 16Simon Peter answered, “You are the Christ, the Son of the living God.” 17Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 18I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 19I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven.” 20Then he commanded the disciples that they should tell no one that he was Jesus the Christ. 21From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 22Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This will never be done to you.” 23But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.” 24Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. 25For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 26For what will it profit a man if he gains the whole world and forfeits his life? Or what will a man give in exchange for his life? 27For the Son of Man will come in the glory of his Father with his angels, and then he will give to everyone according to his deeds. 28Most certainly I tell you, there are some standing here who will in no way taste of death until they see the Son of Man coming in his Kingdom.”

KJV · King James Version

1The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. 2He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. 5And when his disciples were come to the other side, they had forgotten to take bread. 6Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7And they reasoned among themselves, saying, It is because we have taken no bread. 8Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10Neither the seven loaves of the four thousand, and how many baskets ye took up? 11How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. 13When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15He saith unto them, But whom say ye that I am? 16And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20Then charged he his disciples that they should tell no man that he was Jesus the Christ. 21From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. 24Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

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Mga pagkakaiba na nagpapabago sa kahulugan (68)
  • v1 [grammatical]: Syntactic phrasing of the request — “asked him to show” (WEB, ASV) vs “to” (DARBY, DRC) vs “that he would shew” (KJV) vs “to to” (YLT) vs “show” (WEBSTER)
  • v1 [lexical]: Preposition choice for from heaven — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “out of” (DARBY)
  • v2 [grammatical]: Syntactic handling of the time phrase and pronoun — “ye” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “having come” (YLT) vs “is come” (DARBY)
  • v2 [lexical]: (vv 2, 3) Word choice for the celestial sphere — “sky” (WEB, KJV, DARBY, WEBSTER, DRC) vs “heaven” (ASV, YLT)
  • v3 [lexical]: Word choice for the look of the sky — “face” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “appearance” (WEB)
  • v4 [lexical]: Word choice and order for describing the generation — “A wicked” (KJV, DARBY, WEBSTER, DRC) vs “An evil” (WEB, ASV) vs “generation evil” (YLT)
  • v4 [grammatical]: Verb phrasing for seeking — “generation seeketh after” (KJV, ASV, DRC) vs “seeks” (WEB, DARBY) vs “doth seek” (YLT) vs “for” (WEBSTER)
  • v4 [grammatical]: Phrasing of the negative concerning the sign — “there shall no” (KJV, ASV, WEBSTER) vs “a” (YLT, DARBY, DRC) vs “will be” (WEB)
  • v4 [grammatical]: Phrasing of the passive verb for giving the sign — “be given unto” (KJV, ASV) vs “shall not to” (YLT, DARBY) vs “to” (WEB) vs “been to” (WEBSTER) vs “shall not” (DRC)
  • v4 [lexical]: (vv 4, 10) Conjunction choice — “but” (KJV, ASV, WEBSTER, DRC) vs “except” (WEB, YLT) vs “save” (DARBY)
  • v4 [lexical]: Word choice and phrasing for Jesus leaving — “and departed” (WEB, KJV, ASV, WEBSTER) vs “went away” (DARBY, DRC) vs “he went away” (YLT)
  • v5 [grammatical]: Tense and verb choice for arriving — “came” (WEB, ASV) vs “were come to” (KJV, DARBY) vs “having” (YLT) vs “had” (WEBSTER) vs “over” (DRC)
  • v6 [lexical]: Translation of the command to be careful — “Take heed and beware” (WEB, KJV, ASV, WEBSTER, DRC) vs “Beware and” (YLT) vs “See” (DARBY)
  • v6 [lexical]: (vv 6, 11, 12) Word choice for the fermenting agent — “leaven” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “yeast” (WEB)
  • v7 [lexical]: Word choice for the disciples' internal discussion — “reasoned among” (WEB, KJV, ASV, DARBY, WEBSTER) vs “were reasoning in” (YLT) vs “thought within” (DRC)
  • v7 [lexical]: Verb choice and tense for bringing bread — “have taken” (KJV, DARBY, WEBSTER, DRC) vs “took” (ASV, YLT) vs “brought” (WEB)
  • v8 [lexical]: Verb choice and participle versus finite verb for Jesus' awareness — “perceiving it” (WEB, ASV) vs “perceived he” (KJV, WEBSTER) vs “knowing it” (DARBY, DRC) vs “having known” (YLT)
  • v9 [stylistic]: Phrasing of the negative interrogative — “Do ye not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Don’t you” (WEB) vs “you” (DRC)
  • v9 [lexical]: Verb choice for comprehending and conjunction — “understand neither” (KJV, WEBSTER) vs “nor” (YLT, DARBY) vs “perceive or” (WEB) vs “perceive” (ASV) vs “do you” (DRC)
  • v9 [lexical]: (vv 9, 10) Preposition connecting the loaves and the people — “of the” (KJV, ASV, YLT, DARBY, WEBSTER) vs “for” (WEB) vs “among” (DRC)
  • v9 [lexical]: Word choice for the type of baskets — “baskets ye” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “hand-baskets” (YLT, DARBY)
  • v11 [grammatical]: Syntactic rendering of the indirect statement — “But” (WEB, ASV) vs “that ye should beware” (KJV, WEBSTER) vs “I said to you” (DARBY, DRC) vs “to take heed” (YLT)
  • v12 [lexical]: Preposition choice following beware — “of” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “against” (WEBSTER)
  • v12 [lexical]: Word choice for instruction — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v13 [lexical]: Transition conjunction — “Now” (WEB, ASV) vs “When” (KJV, WEBSTER) vs “And” (YLT, DRC) vs “But” (DARBY)
  • v13 [grammatical]: Tense and phrasing for Jesus' arrival — “came into” (WEB, KJV, ASV, WEBSTER, DRC) vs “having come to” (YLT) vs “was come” (DARBY)
  • v13 [lexical]: Word choice for the region — “parts” (WEB, ASV, YLT, DARBY) vs “coasts” (KJV) vs “borders” (WEBSTER) vs “quarters” (DRC)
  • v13 [lexical]: Spelling of the region and verb choice for asking — “Caesarea” (WEB) vs “Cesarea Philippi he asked” (KJV) vs “Cæsarea” (ASV) vs “Caesarea was asking” (YLT) vs “Caesarea-Philippi demanded of” (DARBY) vs “Phillippi” (WEBSTER) vs “and” (DRC)
  • v13 [grammatical]: Case of the interrogative pronoun — “Who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Whom” (KJV, DRC)
  • v14 [lexical]: Name spellings and minor connectors — “Jeremiah” (WEB, ASV, WEBSTER) vs “Jeremias” (KJV, DRC) vs “Elijah and others Jeremiah” (YLT) vs “again” (DARBY)
  • v15 [grammatical]: Verb tense and presence of explicit subject for saying — “He saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “said to” (WEB) vs “says to” (DARBY) vs “Jesus to” (DRC)
  • v17 [grammatical]: (vv 17, 26) Auxiliary verb choice — “hath” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did” (YLT)
  • v17 [grammatical]: Phrasing of the direct object and recipient — “to” (DARBY, WEBSTER, DRC) vs “revealed it unto thee” (KJV, ASV) vs “this to you” (WEB) vs “reveal to” (YLT)
  • v17 [grammatical]: Relative pronoun choice — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v17 [grammatical]: (vv 17, 19) Singular versus plural for heaven — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v18 [lexical]: Phrasing of the verb for telling — “to” (WEBSTER, DRC) vs “tell you” (WEB) vs “say also unto thee” (KJV) vs “say” (ASV) vs “say to” (YLT) vs “I say” (DARBY)
  • v18 [interpretive]: Translation of the name Peter as a rock versus transliteration — “thou art Peter” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you are” (WEB) vs “a rock” (YLT)
  • v18 [stylistic]: (vv 18, 19) Preposition choice — “upon” (KJV, ASV, YLT, WEBSTER, DRC) vs “on” (WEB, DARBY)
  • v18 [lexical]: Word choice for the gathered body of believers — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
  • v19 [stylistic]: Pronoun phrasing — “to” (YLT, DARBY, WEBSTER, DRC) vs “unto thee” (KJV, ASV) vs “to you” (WEB)
  • v19 [grammatical]: Phrasing of the indefinite relative pronoun — “whatsoever thou shalt” (KJV, ASV, DRC) vs “whatever you” (WEB) vs “whatever mayest” (YLT) vs “mayest” (DARBY) vs “whatever” (WEBSTER)
  • v19 [grammatical]: Verb tense for binding on earth and heaven — “shall be” (KJV, ASV, DARBY, WEBSTER) vs “will have been” (WEB) vs “having been” (YLT) vs “it” (DRC)
  • v19 [grammatical]: Verb tense and phrasing for loosing on earth and heaven — “shall be loosed” (KJV, ASV, DARBY, WEBSTER) vs “will have been released” (WEB) vs “having been” (YLT) vs “it also” (DRC)
  • v20 [lexical]: Word choice for instructing the disciples — “commanded the” (WEB) vs “his” (KJV) vs “the” (ASV) vs “charge” (YLT) vs “enjoined on” (DARBY) vs “charged” (WEBSTER) vs “commanded” (DRC)
  • v20 [grammatical]: Verb choice and mood for speaking — “should tell” (WEB, KJV, ASV, WEBSTER, DRC) vs “may say to” (YLT) vs “say to” (DARBY)
  • v20 [lexical]: Word choice for no one — “man” (KJV, ASV, DARBY, WEBSTER) vs “one” (WEB, YLT, DRC)
  • v21 [stylistic]: Spelling and phrasing of showing — “to” (YLT, DARBY, DRC) vs “show” (WEB, ASV) vs “shew unto” (KJV) vs “show to” (WEBSTER)
  • v21 [stylistic]: Preposition choice for going to Jerusalem — “to” (WEB, WEBSTER, DRC) vs “unto” (KJV, ASV) vs “away to” (YLT, DARBY)
  • v21 [lexical]: Preposition for the source of suffering — “from” (WEB, YLT, DARBY, WEBSTER, DRC) vs “of” (KJV, ASV)
  • v21 [lexical]: Phrasing of execution — “killed” (WEB, KJV, ASV, DARBY, WEBSTER) vs “put to death” (YLT, DRC)
  • v22 [lexical]: Degree and phrasing of negation — “shall not” (KJV, YLT, WEBSTER, DRC) vs “will never” (WEB) vs “never” (ASV) vs “in no wise” (DARBY)
  • v22 [grammatical]: Preposition and verb phrasing — “unto thee” (KJV, ASV, DARBY, DRC) vs “to” (YLT, WEBSTER) vs “done to you” (WEB)
  • v23 [grammatical]: Syntactic handling of turning — “But he turned and” (WEB, KJV, ASV, WEBSTER) vs “and having” (YLT) vs “turning round” (DARBY) vs “Who turning” (DRC)
  • v23 [lexical]: Translation of setting the mind or savoring — “you are” (WEB) vs “for thou savourest” (KJV) vs “mindest” (ASV) vs “dost” (YLT) vs “thy mind is” (DARBY) vs “savorest” (WEBSTER) vs “because” (DRC)
  • v23 [grammatical]: Syntactic phrasing of the objects of the mind — “the things” (ASV, YLT) vs “on the things” (WEB) vs “those that be” (KJV) vs “on the things are” (DARBY) vs “are” (WEBSTER) vs “the things are” (DRC)
  • v24 [lexical]: Word choice for the volition to follow — “any man will” (KJV, WEBSTER, DRC) vs “anyone desires to” (WEB) vs “would” (ASV) vs “one doth to” (YLT) vs “one desires to” (DARBY)
  • v25 [lexical]: Word choice for the volition to save life — “whoever desires to” (WEB) vs “whosoever will” (KJV) vs “would” (ASV) vs “whoever may to” (YLT) vs “shall desire to” (DARBY) vs “whoever” (WEBSTER) vs “he that” (DRC)
  • v25 [stylistic]: Auxiliary verb choice — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v25 [grammatical]: Pronoun and conjunction phrasing — “whoever” (WEB, WEBSTER) vs “and whosoever will” (KJV) vs “shall” (ASV) vs “whoever may” (YLT) vs “but shall” (DARBY) vs “he that shall” (DRC)
  • v26 [grammatical]: Verb tense and syntax for profiting — “is” (KJV, YLT, WEBSTER) vs “will it profit” (WEB) vs “shall” (ASV) vs “does” (DARBY) vs “doth it profit” (DRC)
  • v26 [lexical]: Word choice for losing or forfeiting the soul — “and lose” (KJV, WEBSTER) vs “suffer the loss of” (DARBY, DRC) vs “forfeits” (WEB) vs “forfeit” (ASV) vs “but of” (YLT)
  • v26 [interpretive]: Translation of psyche as soul versus life — “soul” (KJV, DARBY, WEBSTER, DRC) vs “life” (WEB, ASV, YLT)
  • v27 [grammatical]: Tense phrasing for the Son of Man's coming — “shall” (KJV, ASV, DRC) vs “will” (WEB, WEBSTER) vs “is about to” (YLT, DARBY)
  • v27 [lexical]: Word choice for actions — “works” (KJV, WEBSTER, DRC) vs “deeds” (WEB, ASV) vs “work” (YLT) vs “doings” (DARBY)
  • v28 [lexical]: Translation of Amen — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v28 [lexical]: Verb phrasing for speaking — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v28 [stylistic]: Phrasing of the time conjunction — “till” (KJV, ASV, YLT, WEBSTER, DRC) vs “until” (WEB) vs “at all until” (DARBY)
  • v28 [grammatical]: Verb tense and mood for seeing — “see” (WEB, KJV, ASV, DRC) vs “may” (YLT) vs “shall have seen” (DARBY) vs “shall” (WEBSTER)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Provided Greek text (public domain, reflecting standard critical editions).

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

Academic analysis approaches Matthew 16 through the lenses of textual criticism, redaction criticism, and philology. Textually, verses 2b-3 (the saying about the red sky) are absent from the earliest Alexandrian manuscripts (Sinaiticus, Vaticanus) and are widely considered a later interpolation, likely assimilated from oral tradition or Luke 12. Geographically, the setting at Caesarea Philippi (v. 13)—a center of imperial and Pan worship—is seen by historians as providing a stark, deliberate contrast for the declaration of Jesus' messianic identity. Redaction critics note that Matthew heavily edits his source (Mark 8). Where Mark has Jesus warn against the 'leaven of the Pharisees and of Herod', Matthew alters it to 'the Pharisees and Sadducees', explicitly defining 'leaven' not as hypocrisy but as 'teaching' (v. 12), reflecting the later Matthean community's specific polemical boundary-drawing against emergent Rabbinic Judaism. The confession (vv. 16-19) contains material unique to Matthew (M). Philologically, the famous wordplay between 'Peter' (Petros) and 'rock' (petra) is central. The use of the word 'church' (ekklesia) in verse 18 is highly significant, occurring only here and in Matthew 18 within the canonical Gospels. The 'keys of the kingdom' and the authority of 'binding and loosing' (v. 19) draw heavily on ancient Near Eastern administrative imagery (akin to the vizier in Isaiah 22) and, more directly, on rabbinic halakhic terminology, where 'binding' meant to forbid an action and 'loosing' meant to permit it. Finally, verse 28 presents a prime example of early Christian imminent eschatology, presenting a timeline where the Son of Man's coming was expected within the lifetime of the bystanders.

Jewish interpretation

In reading Matthew 16 as a first-century historical source, modern Jewish readers observe a narrative that reflects intra-Jewish debates of the Second Temple period. The chapter's initial pairing of 'Pharisees and Sadducees' (vv. 1, 6) asking for a sign is often viewed by Jewish historians as a later literary construct, given that these two sects held deeply opposed theological, social, and political positions. The narrative uses familiar Jewish didactic forms, such as testing a teacher, demanding signs, and employing pedagogical metaphors like leaven to represent teaching or the evil inclination.

Latter-day Saint

In the narrative of Matthew 16, Jesus confronts the Pharisees and Sadducees who demand a sign, subsequently warning His disciples to beware of their 'leaven,' which He identifies as their teaching. Journeying to Caesarea Philippi, Jesus questions His disciples about His identity. Simon Peter confesses Jesus as the Christ, the Son of the living God. Jesus declares Peter blessed, affirming that this truth was revealed to him by God the Father, not by flesh and blood. Jesus then announces that He will build His church upon 'this rock,' promises Peter the keys of the kingdom of heaven to bind and loose, and commands the disciples to keep His identity secret. Following this, Jesus plainly prophesies His impending suffering, death, and resurrection. When Peter rebukes Him, Jesus severely rebukes Peter in turn. Jesus concludes by laying out the strict terms of discipleship: self-denial, taking up the cross, and losing one's life to find it, anticipating the future coming of the Son of Man in glory.

Jehovah's Witnesses

In Matthew 16, Jesus confronts the Pharisees and Sadducees, refusing them a sign from heaven except the sign of Jonah. He warns his disciples against the 'leaven' or teachings of these religious leaders. The chapter shifts to Caesarea Philippi, where Jesus asks his disciples about his identity. Peter accurately identifies him as 'the Christ, the Son of the living God.' Jesus blesses Peter, declaring that he will build his congregation on 'this rock' and gives Peter the 'keys of the Kingdom of Heaven.' Afterward, Jesus clearly predicts his impending suffering and death. When Peter attempts to dissuade him, Jesus strongly rebukes Peter for thinking the thoughts of men rather than of God. Jesus concludes by laying out the terms of discipleship, requiring self-denial and the carrying of one's cross or stake, and promises that some standing there will see the Son of Man coming in his Kingdom.

Mga piniling salin na ginawa ng NCB (31)
  • v1: the Pharisees and Sadducees — Preserves the single definite article uniting the two groups.
  • v1: asked him to show them — Contemporary English syntax for the infinitive complement.
  • v2: When evening comes — Natural rendering of the genitive absolute.
  • v3: the face of the sky — Preserves the literal prosōpon to maintain the structural contrast.
  • v3: Include verses 2-3 — Follows the provided source-language text despite critical academic omission.
  • v4: no sign will be given to it — Clear contemporary passive formulation of the third repetition of sign.
  • v4: leaving them — Resolves the aorist participle into a contemporary English active participle.
  • v5: loaves — Translates the plural noun literally to establish the ongoing motif.
  • v6: See and beware — Directly matches the two distinct imperatives horaō and prosechō.
  • v6: leaven — Matches the broader theological metaphor better than literal yeast.
  • v7: It is because we took no loaves — Treats hoti as causal based on the context of their misunderstanding.
  • v8: you of little faith — Standard rendering of the vocative adjective oligopistoi.
  • v11: that I did not speak to you concerning loaves — Literal rendering of the indirect statement retaining the plural loaves.
  • v12: the leaven of the loaves — Preserves the plural and the definite article pattern contrasting with teaching.
  • v13: Who do men say that I, the Son of Man, am — Includes the accusative pronoun 'me' present in the source text.
  • v15: But you, who do you say that I am — Emphasizes the fronted pronoun hymeis in the Greek syntax.
  • v16: God — Capitalization of the divine name Theos.
  • v17: flesh and blood has not revealed this to you — Uses the modern auxiliary 'has', supplies 'this' for the implied object, and affirms some traditions' emphasis on sovereign divine illumination against natural intellect.
  • v18: you are Peter, and on this rock I will build — Retains transliteration to reflect the Greek wordplay; a broad reception sees the rock as Peter's confession, while it remains disputed among traditions if this establishes a unique papal primacy.
  • v19: whatever you bind ... will have been bound — Precisely renders the periphrastic future perfects; the meaning of the keys is disputed among traditions over sacramental priesthood, representative officers, local congregation, or declarative authority.
  • v21: Jesus Christ — Reflects the full name as written in the provided Greek text.
  • v21: from the elders and chief priests and scribes — Preserves the single article covering the three distinct groups.
  • v22: Mercy to you — Direct literal rendering of the interjection idiom hileōs soi.
  • v22: Lord — Capitalization of the divine title Kyrios.
  • v23: God — Capitalization of the divine name Theos.
  • v24: let him deny himself, and take up his cross, and follow me — Preserves the chain of imperatives; a broad reception affirms daily mortification, while it is disputed among traditions if it entails literal martyrdom and nonresistance.
  • v25: will lose ... might lose — Differentiates between the future indicative apolesei and the aorist subjunctive apolesē.
  • v26: life — Preserves the same translation of psuchē from verse 25 to maintain the internal logic and wordplay.
  • v27: is about to come — Precise rendering of the imminent phrasing mellei erchesthai.
  • v28: Truly — Standard modern equivalent for the particle Amēn.
  • v28: will by no means taste death — Contemporary phrasing for the emphatic negative; it is disputed among traditions if this promise refers to the revelation of uncreated light at the Transfiguration.
Mga limitasyong dapat malaman
  • 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.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 11, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)