1
Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν.
At that time Jesus went through the grainfields on the sabbath; and his disciples were hungry and began to pluck heads of grain and eat.
2
οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ· Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ.
But the Pharisees, seeing it, said to him, “Look, your disciples are doing what is not lawful to do on a sabbath.”
3
ὁ δὲ εἶπεν αὐτοῖς· Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε ⸀ἐπείνασεν καὶ οἱ μετ’ αὐτοῦ;
And he said to them, “Have you not read what David did when he was hungry, and those with him —
4
πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ⸂ἔφαγον, ὃ⸃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετ’ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσιν μόνοις;
how he entered the house of God and they ate the bread of the Presence, which was not lawful for him to eat, nor for those with him, but only for the priests?
5
ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν;
Or have you not read in the law that on the sabbaths the priests in the temple profane the sabbath and are guiltless?
6
λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε.
But I say to you that something greater than the temple is here.
7
εἰ δὲ ἐγνώκειτε τί ἐστιν· Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους.
And if you had known what this is — ‘I want mercy and not sacrifice' — you would not have condemned the guiltless.
8
κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου.
For the Son of Man is lord of the sabbath.”
Why this rendering
Matt.12.8 Observation
Syntactic observation
The two books reach nearly the same conclusion, but what precedes it differs. Mark 2:27-28 is two sentences — Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον, the sabbath came about for the man and not the man for the sabbath; and then ὥστε κύριός ἐστιν … καὶ τοῦ σαββάτου, so the Son of Man is lord even of the sabbath. **Matthew does not have the first sentence.** Matthew 12:8 is one clause: κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. Luke 6:5 is the same — Κύριός ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου and nothing before it. Mark's καί, even, is absent from both — **Mark alone has the two.** Note also that it is absent in Matthew — Mark says he is lord of other things and of the sabbath besides; Matthew says lord of the sabbath outright. In its place Matthew stacks three grounds beforehand: David and the bread of the Presence (vv.3-4), the priests who profane the sabbath in the temple and are guiltless (v.5), and the Hosea citation (v.7 — the one already used at 9:13). The ἀναίτιος, guiltless, of vv.5 and 7 occurs only in these two places in the whole corpus.
Rendering options · 2
Adopted “for the Son of Man is lord of the sabbath” — kept apart from Mark 2:28's lord even of the sabbath
Basis Mark's καί is absent in Matthew, so no even is supplied; nor is the missing sentence filled in.
Supply Mark 2:27 in the body or a note
Basis Helps the reader hold both books together.
Rejected The sentence is not in Matthew's text. Showing what is absent is part of what this corpus does; filling it removes the place.
9
Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν·
And moving on from there he came into their synagogue;
10
καὶ ἰδοὺ ⸀ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες· Εἰ ἔξεστι τοῖς σάββασιν ⸀θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ.
and look — there was a man with a withered hand. And they questioned him, saying, “Is it lawful to heal on the sabbaths?” — so that they might accuse him.
11
ὁ δὲ εἶπεν αὐτοῖς· Τίς ⸀ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ;
But he said to them, “What man among you, having one sheep, if it falls into a pit on the sabbath, will not take hold of it and lift it out?
12
πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν.
How much more, then, is a man worth than a sheep! So it is lawful to do well on the sabbaths.”
13
τότε λέγει τῷ ἀνθρώπῳ· Ἔκτεινόν ⸂σου τὴν χεῖρα⸃· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.
Then he says to the man, “Stretch out your hand.” And he stretched it out, and it was restored, sound as the other.
14
⸂ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατ’ αὐτοῦ⸃ ὅπως αὐτὸν ἀπολέσωσιν.
But the Pharisees went out and took counsel against him, how they might destroy him.
15
Ὁ δὲ Ἰησοῦς γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν ⸀αὐτῷ πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας,
And Jesus, knowing it, withdrew from there. And many followed him, and he healed them all,
16
καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν,
and he charged them not to make him known;
17
⸀ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος·
so that what was spoken through Isaiah the prophet might be fulfilled:
18
Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου ⸂εἰς ὃν⸃ εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ’ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ.
“Look, my servant whom I chose, my beloved in whom my life is well pleased. I will put my Spirit upon him, and he will announce judgement to the nations.
19
οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ.
He will not quarrel or cry out, nor will anyone hear his voice in the streets.
20
κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν.
A bruised reed he will not break, and a smouldering wick he will not quench, until he brings judgement out into victory.
21
καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.
And in his name the nations will hope.”
22
Τότε ⸂προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός⸃· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν ⸀κωφὸν λαλεῖν καὶ βλέπειν.
Then a demon-possessed man, blind and mute, was brought to him; and he healed him, so that the mute man spoke and saw.
23
καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον· Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυίδ;
And all the crowds were amazed and were saying, “Can this be the Son of David?”
24
οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον· Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.
But the Pharisees, hearing it, said, “This man does not cast out the demons except by Beelzeboul, ruler of the demons.”
25
εἰδὼς ⸀δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς· Πᾶσα βασιλεία μερισθεῖσα καθ’ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ’ ἑαυτῆς οὐ σταθήσεται.
And knowing their thoughts he said to them, “Every kingdom divided against itself is laid waste, and every town or house divided against itself will not stand.
26
καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ’ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ;
And if Satan casts out Satan, he is divided against himself; how then will his kingdom stand?
27
καὶ εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ⸂κριταὶ ἔσονται ὑμῶν⸃.
And if I cast out the demons by Beelzeboul, by whom do your sons cast them out? For this reason they will be your judges.
28
εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
But if I cast out the demons by the Spirit of God, then the kingdom of God has come upon you.
29
ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ⸀ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ ⸀διαρπάσει.
Or how can anyone enter the house of the strong man and seize his goods, unless he first binds the strong man? And then he will plunder his house.
30
ὁ μὴ ὢν μετ’ ἐμοῦ κατ’ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ’ ἐμοῦ σκορπίζει.
The one not with me is against me, and the one not gathering with me scatters.
31
διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ⸀ἀφεθήσεται.
Therefore I say to you, every sin and blasphemy will be forgiven people, but the blasphemy of the Spirit will not be forgiven.
32
καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δ’ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν ⸂τούτῳ τῷ⸃ αἰῶνι οὔτε ἐν τῷ μέλλοντι.
And whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the coming one.
Why this rendering
Matt.12.32 Observation
Syntactic observation
Matthew adds a distinction Mark does not have. Mark 3:28-29 has two tiers: all sins and blasphemies are forgiven the sons of men, but whoever blasphemes the Holy Spirit is not forgiven. Matthew 12:31 takes up those two tiers, and **12:32 sets down a third** — a word against the Son of Man is forgiven; a word against the Holy Spirit is not. Luke 12:10 has that third tier as well. So it is not that Matthew adds it but that **Mark lacks it.** The temporal frame, though, is Matthew's alone: οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι, neither in this age nor in the coming one — where Mark 3:29 says εἰς τὸν αἰῶνα, for ever, and αἰωνίου ἁμαρτήματος, an eternal sin, and Luke 12:10 has no temporal phrase at all. Mark states the matter with an adjective from one word (αἰών); Matthew with a contrast of two ages. SBLGNT marks a variant in this verse (⸂τούτῳ τῷ⸃).
Rendering options · 2
Adopted “neither in this age nor in the coming one” — kept apart from Mark 3:29's eternal sin
Basis Different expressions in the two books get different renderings; αἰών stays age so the contrast of two ages shows.
Compress to “never forgiven”
Basis Renders the sense concisely.
Rejected For ever is Mark's word at 3:29. Matthew counts two ages, and compressing erases the count and makes the books look identical.
33
Ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλόν, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται.
Either make the tree good and its fruit good, or make the tree rotten and its fruit rotten; for by the fruit the tree is known.
34
γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.
Offspring of vipers, how can you speak good things while being evil? For out of the overflow of the heart the mouth speaks.
35
ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά.
The good person out of his good store brings out good things, and the evil person out of his evil store brings out evil things.
36
λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ ⸀λαλήσουσιν οἱ ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως·
And I say to you that for every idle word people speak they will render an account for it on the day of judgement;
Why this rendering
Matt.12.36 Observation
Syntactic observation
ἀργός is ἀ-, without, plus ἔργον, work — literally not working, idle. It occurs three times in the whole corpus; the other two are 20:3 and 6, where labourers standing in the marketplace are called ἀργοί, standing with nothing to do. The same word is used of people and then of words. So a ῥῆμα ἀργόν is not a wicked word but a word that does no work, a word that does nothing. And of such words λόγον ἀποδώσουσιν, they will render an account — ἀποδίδωμι being the verb of Mark 12:17, give back to Caesar what is Caesar's, and of Matthew 6:4, 6, 18, your Father will repay. And λόγος arrives in one sentence in two senses: for a ῥῆμα, a word, they render a λόγον, an account. SBLGNT marks a variant in this verse (⸀λαλήσουσιν).
Rendering options · 2
Adopted “every idle word” — sharing the root with the idle labourers of 20:3, 6
Basis Holds ἀργός to one root so its use of people and of words stays joined.
“careless word” or “evil word”
Basis Renders what it means in context.
Rejected ἀργός does not mean wicked but not working. Importing evil severs the root from the labourers of 20:3, 6 and lightens the point that even a word doing nothing comes into the reckoning.
37
ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.
for by your words you will be justified, and by your words you will be condemned.”
38
Τότε ἀπεκρίθησαν ⸀αὐτῷ τινες τῶν γραμματέων καὶ Φαρισαίων λέγοντες· Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν.
Then some of the scribes and Pharisees answered him, saying, “Teacher, we want to see a sign from you.”
39
ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου.
But answering he said to them, “An evil and adulterous generation seeks a sign, and no sign will be given it except the sign of Jonah the prophet.
40
ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
For just as Jonah was in the belly of the sea creature three days and three nights, so the Son of Man will be in the heart of the earth three days and three nights.
Why this rendering
Matt.12.40 Observation
Syntactic observation
κῆτος names a large sea creature and occurs only here in this corpus — the text does not say which creature. Ἰωνᾶς stands five times in Matthew (12:39, 40, twice at 41, 16:4) and four times in Luke (11:29, 30, twice at 32), and not in Mark or John. But Luke 11:30 names only the sign — καθὼς ἐγένετο Ἰωνᾶς τοῖς Νινευίταις σημεῖον, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου. **Neither the sea creature nor the three days and nights is in Luke.** Both books make Jonah the sign; only Matthew spells out what the sign is. The counting stands out: τρεῖς ἡμέρας καὶ τρεῖς νύκτας, three days and three nights, twice over — while Mark's expression for the resurrection is μετὰ τρεῖς ἡμέρας, after three days (8:31, 9:31, 10:34), counting no nights. Matthew counts nights only here, and elsewhere in his own book uses τῇ τρίτῃ ἡμέρᾳ, on the third day (16:21, 17:23, 20:19) — one author with three expressions. ἐν τῇ καρδίᾳ τῆς γῆς, in the heart of the earth, is not a standing idiom for a grave but a phrase found only here.
Rendering options · 2
Adopted “in the belly of the sea creature” — the species not specified
Basis The text does not identify the creature, so the translation does not either.
“in the whale's belly”
Basis Uses the settled rendering.
Rejected There is no word for whale in the text. Fixing the species is not the translation's task, and doing so removes an indeterminacy the text left.
41
ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.
Men of Nineveh will rise at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah — and look, something more than Jonah is here.
42
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.
The queen of the south will be raised at the judgement with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon — and look, something more than Solomon is here.
43
Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει.
When the unclean spirit goes out of a person, it passes through waterless places seeking rest, and does not find it.
44
τότε λέγει· ⸂Εἰς τὸν οἶκόν μου ἐπιστρέψω⸃ ὅθεν ἐξῆλθον· καὶ ἐλθὸν ⸀εὑρίσκει ⸀σχολάζοντα σεσαρωμένον καὶ κεκοσμημένον.
Then it says, ‘I will return to my house from which I came out.' And coming, it finds it empty, swept and adorned.
45
τότε πορεύεται καὶ παραλαμβάνει μεθ’ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ· καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων. οὕτως ἔσται καὶ τῇ γενεᾷ ταύτῃ τῇ πονηρᾷ.
Then it goes and takes along with itself seven other spirits more evil than itself, and entering they live there; and the last state of that person becomes worse than the first. So will it be also for this evil generation.”
46
Ἔτι ⸀δὲ αὐτοῦ λαλοῦντος τοῖς ὄχλοις ἰδοὺ ἡ μήτηρ καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ λαλῆσαι.
While he was still speaking to the crowds — look — his mother and his brothers were standing outside, seeking to speak with him.
47
⸂εἶπεν δέ τις αὐτῷ· Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν, ζητοῦντές σοι λαλῆσαι.⸃
And someone said to him, “Look, your mother and your brothers are standing outside, seeking to speak with you.”
Why this rendering
Matt.12.47 Observation
Syntactic observation
**SBLGNT prints this entire verse inside ⸂⸃ marks.** This differs from the absent verses seen earlier (Mark 7:16, 9:44, 46, 11:26, 15:28): those are not in the base text at all, whereas this one is present with the variant marks spanning the whole verse — meaning the copying tradition includes forms in which the verse is missing altogether. What is notable is that the context survives without it: v.46 says the mother and brothers are standing outside, and v.48 opens answering the one speaking to him, so that someone spoke is already presupposed by v.48. Verse 47 writes that presupposition out as a sentence; without it v.48 does not collapse — though the τῷ λέγοντι, the one speaking, of v.48 loses its antecedent. SBLGNT marks a variant in this verse (⸂εἶπεν λαλῆσαι.⸃).
Rendering options · 2
Adopted Print and render it — the base text prints it
Basis What the base text prints in the body is rendered. Unlike the double-bracketed Mark 16:9-20, this carries only variant marks, so the marks are recorded in the analysis rather than in the body.
Demote to a note or omit
Basis The marks span the verse, so it is left out of the body.
Rejected The base text prints it and does not double-bracket it as at Mark 16. Removing what the editor kept in the body would loosen our rule of following the base text.
48
ὁ δὲ ἀποκριθεὶς εἶπεν τῷ ⸀λέγοντι αὐτῷ· Τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες εἰσὶν οἱ ἀδελφοί μου;
But answering the one speaking to him he said, “Who is my mother, and who are my brothers?”
49
καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ εἶπεν· Ἰδοὺ ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου·
And stretching out his hand over his disciples he said, “Look, my mother and my brothers.
50
ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
For whoever does the will of my Father in the heavens, he is my brother and sister and mother.”