.

REVELATION

APOCALIPSIS DE SAN JUAN

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2 Corinthians

EVANGELIO SEGÚN SAN MATEO

EVANGELIO SEGÚN SAN MATEO – CAPÍTULO 1
Chapter 2– Chapter 3 – CAPÍTULO 4 Chapter 4 – CAPÍTULO 5 CAPÍTULO 6 – Chapter 6 Chapter 7 – Chapter 8Capítulo 9  Chapter 9 Chapter 10 – Chapter 11 – Chapter 12 – Chapter 13 Chapter 14 Chapter 15 Chapter 16  – Chapter 17 – Chapter 18 – Chapter 19Chapter 20 Chapter 21CAPÍTULO 22CAPÍTULO 23Chapter 23 CAPÍTULO 24Chapter 24CAPÍTULO 25Chapter 25Chapter 26Chapter 27Chapter 28Amanecer-2-X

EVANGELIO SEGÚN SAN MARCOS

Saint Mark – Chapter 1
Chapter 2Chapter 3Chapter 4 – Chapter 5 – Chapter 6 – Chapter 7Chapter 8Chapter 9Chapter 10Chapter 11 – Chapter 12Chapter 13Capítulo 13 – Chapter 13Chapter 14Chapter 15 Capítulo 16Chapter 16

EVANGELIO SEGÚN SAN LUCAS

EVANGELIO SEGÚN SAN LUCAS – CAPÍTULO 1
Chapter 1 – Capítulo 2Chapter 2Chapter 3 Capítulo 4Chapter 4 Capítulo 5 – Chapter 5Chapter 6CAPÍTULO 7Chapter 7Capítulo 8  Capítulo 9Chapter 10Capítulo 11 Chapter 11 Chapter 12 – Chapter 13Saint Luke – Chapter 14Capítulo 15Chapter 15Capítulo 16Chapter 16Chapter 17Chapter 18Chapter 19Chapter 20Chapter 21 – Chapter 22 Chapter 23Chapter 24

EVANGELIO SEGÚN SAN JUAN

Introduction – EVANGELIO SEGÚN SAN JUAN – CAPÍTULO 1 
Chapter 1 – Chapter 2 – Chapter 3 – Chapter 4 – Chapter 5 – Capítulo 6 – Chapter 6 – Chapter 7 – Chapter 8 – Chapter 9 – Chapter 10 – Chapter 11 – Chapter 12 – Chapter 13 – Chapter 14 – Capítulo 15 – Chapter 15 – Capítulo 16 – Chapter 16 – Capítulo 17 – Chapter 17 – Chapter 18 – Capítulo 19 – Chapter 19 – Capítulo 20 – Chapter 20 – Capítulo 21 – Chapter 21

Fuente de los textos: Santa Sede – www.vatican.va

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BIBLIA UNIVERSAL – ÍNDICE

ANTIGUO TESTAMENTO

NUEVO TESTAMENTO

BIBLIA UNIVERSAL

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NUEVO TESTAMENTO

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SANTOS EVANGELIOS

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EVANGELIO SEGÚN SAN MATEO

EVANGELIO SEGÚN SAN MATEO – CAPÍTULO 1
Chapter 2– Chapter 3 – CAPÍTULO 4 Chapter 4 – CAPÍTULO 5 CAPÍTULO 6 – Chapter 6 Chapter 7 – Chapter 8Capítulo 9  Chapter 9 Chapter 10 – Chapter 11 – Chapter 12 – Chapter 13 Chapter 14 Chapter 15 Chapter 16  – Chapter 17 – Chapter 18 – Chapter 19Chapter 20 Chapter 21CAPÍTULO 22CAPÍTULO 23Chapter 23 CAPÍTULO 24Chapter 24CAPÍTULO 25Chapter 25Chapter 26Chapter 27

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Sain Mark

EVANGELIO SEGÚN SAN MARCOS

Saint Mark – Chapter 1
Chapter 2Chapter 3Chapter 4 – Chapter 5 – Chapter 6 – Chapter 7Chapter 8Chapter 9Chapter 10Chapter 11 – Chapter 12Chapter 13Capítulo 13 – Chapter 13Chapter 14Chapter 15 Capítulo 16Chapter 16

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saint-luke

EVANGELIO SEGÚN SAN LUCAS

EVANGELIO SEGÚN SAN LUCAS – CAPÍTULO 1
Chapter 1 – Capítulo 2Chapter 2Chapter 3 Capítulo 4Chapter 4 Capítulo 5 Chapter 5Chapter 6CAPÍTULO 7Chapter 7Capítulo 8  Capítulo 9Chapter 10Capítulo 11 Chapter 11Chapter 12Chapter 13Chapter 14Capítulo 15Chapter 15Capítulo 16Chapter 16Chapter 17Chapter 18Chapter 19Chapter 20Chapter 21Chapter 22 Chapter 23 – Chapter 24

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EVANGELIO SEGÚN SAN JUAN

Introduction – EVANGELIO SEGÚN SAN JUAN – CAPÍTULO 1 
Chapter 1 – Chapter 2 – Chapter 3 – Chapter 4 – Chapter 5 – Capítulo 6 – Chapter 6 – Chapter 7 – Chapter 8 – Chapter 9 – Chapter 10 – Chapter 11 – Chapter 12 – Chapter 13 – Chapter 14 – Capítulo 15 – Chapter 15 – Capítulo 16 – Chapter 16 – Capítulo 17 – Chapter 17 – Chapter 18 – Capítulo 19 – Chapter 19 – Capítulo 20 – Chapter 20 – Capítulo 21 – Chapter 21

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Acts

ACTS

HECHOS DE LOS APÓSTOLES – CAPÍTULO 1 – ACTS OF THE APOSTLES – Chapter 1
Acts – Chapter 1 – Chapter 2Chapter 3Chapter 4Chapter 5Chapter 6Chapter 7Chapter 8Chapter 9Chapter 10 ´– Chapter 11Chapter 12 Chapter 13Chapter 14Chapter 15Chapter 16Chapter 17Chapter 18Chapter 19Chapter 20Chapter 21Chapter 22Chapter 23Chapter 24Chapter 25Chapter 26Chapter 27Chapter 28

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New Testament Letters

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CARTA A LOS ROMANOS 

Romans

Saint Paul

1. 2. 3. 4. 5. 6. 7. 8. 9.
10. 11. 12. 13. 14. 15. 16.

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PRIMERA CARTA A LOS CORINTIOS 

1 Corinthians

1. 2. 3. 4. 5. 6. 7. 8. 9.
10. 11. 12. 13. 14. 15. 16.

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SEGUNDA CARTA A LOS CORINTIOS 

2 Corinthians

1. 2. 3. 4. 5. 6. 7.
   8. 9. 10. 11. 12. 13.  

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CARTA A LOS GALATAS 

Galatians

Galatians

1. 2. 3. 4. 5. 6.

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CARTA A LOS EFESIOS

ephesians

Ephesians – IntroductionCARTA A LOS EFESIOS – CAPÍTULO 1 – EPHESIANS – CHAPTER 1Ephesians – Chapter 1Ephesians – Chapter 2Ephesians – Chapter 3CARTA A LOS EFESIOS. CAPITULO 4Ephesians – Chapter 4Ephesians – Chapter 5Ephesians – Chapter 6

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CARTA A LOS FILIPENSES  

Philippians

1. 2. 3. 4.

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CARTA A LOS COLOSENSES 

Colossians

Colossians

1. 2. 3. 4.

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PRIMERA CARTA A LOS TESALONICENSES

1_thessalonians

1 Thessalonians – IntroductionChapter 1Chapter 2Chapter 3Chapter 4Chapter 5

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SEGUNDA CARTA A LOS TESALONICENSES

2 Thessalonians – IntroductionChapter 1Chapter 2Chapter 3

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PRIMERA CARTA A TIMOTEO 

1 Timothy

1 Timothy

1. 2. 3. 4. 5. 6.

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SEGUNDA CARTA A TIMOTEO

2 Timothy

2 Timothy

1. 2. 3. 4.

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CARTA A TITO

Titus

Titus

Titus – Introduction – Chapter 1Chapter 2Chapter 3

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CARTA A FILEMON 
Philemon

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CARTA A LOS HEBREOS  

Hebrews

Hebrews

1. 2. 3. 4. 5. 6. 7.
 8. 9. 10. 11. 12. 13.

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The Catholic Letters

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CARTA DE SANTIAGO

st-james-the-apostle

James – Introduction – Chapter 1 – Chapter 2 – Chapter 3 
 Chapter 4Chapter 5
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PRIMERA CARTA DE SAN PEDRO

1 Peter

St.-Peter

 1. 2. 3. 4. 5.

Introduction – Chapter 1Chapter 2Chapter 3Chapter 4Chapter 5

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 SEGUNDA CARTA DE SAN PEDRO

2 Peter

IntroductionChapter 1Chapter 2Chapter 3

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 PRIMERA CARTA DE SAN JUAN

1 John

St.-John1

Introduction – Chapter 1Chapter 2Chapter 3Chapter 4Chapter 5

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SEGUNDA CARTA DE SAN JUAN

2 John

St.-John2

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 TERCERA CARTA DE SAN JUAN

3 John

St.-John3

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CARTA DE SAN JUDAS

Jude

St.-Jude

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APOCALIPSIS – REVELATION

Revelation

Revelation

 1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15.

16. 17. 18. 19. 20. 21. 22.

Revelation – IntroductionCapítulo 1Chapter 1  Chapter 2Chapter 3Chapter 4Capítulo 5Chapter 5 Chapter 6Capítulo 7Chapter 7Chapter 8Chapter 9Chapter 10Capítulo 11Chapter 11Chapter 12Chapter 13Chapter 14Chapter 15Chapter 16Chapter 17Chapter 18Chapter 19Chapter 20 – Capítulo 21Chapter 21Chapter 22

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ANTIGUO TESTAMENTO

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NUEVO TESTAMENTO

Acts – Chapter 12

The Bible – New Testament Acts Chapter 12 1 1 About that time King Herod laid hands upon some members of the church to harm them. 2 He had James, the brother of John, 2 killed by the sword, 3 3 and when he saw that this was pleasing to the Jews he proceeded to arrest Peter also. (It… Seguir leyendo Acts – Chapter 12

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The Bible – New Testament

Saint Matthew

Chapter 16

1

1 The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven.

2

2 He said to them in reply, «(In the evening you say, ‘Tomorrow will be fair, for the sky is red’;

3

and, in the morning, ‘Today will be stormy, for the sky is red and threatening.’ You know how to judge the appearance of the sky, but you cannot judge the signs of the times.)

4

An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah.» 3 Then he left them and went away.

5

In coming to the other side of the sea, 4 the disciples had forgotten to bring bread.

6

Jesus said to them, «Look out, and beware of the leaven 5 of the Pharisees and Sadducees.»

7

6 They concluded among themselves, saying, «It is because we have brought no bread.»

8

When Jesus became aware of this he said, «You of little faith, why do you conclude among yourselves that it is because you have no bread?

9

Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up?

10

Or the seven loaves for the four thousand, and how many baskets you took up?

11

How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.»

12

Then they understood 7 that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

13

8 When Jesus went into the region of Caesarea Philippi 9 he asked his disciples, «Who do people say that the Son of Man is?»

14

They replied, «Some say John the Baptist, 10 others Elijah, still others Jeremiah or one of the prophets.»

15

He said to them, «But who do you say that I am?»

16

11 Simon Peter said in reply, «You are the Messiah, the Son of the living God.»

17

Jesus said to him in reply, «Blessed are you, Simon son of Jonah. For flesh and blood 12 has not revealed this to you, but my heavenly Father.

18

And so I say to you, you are Peter, and upon this rock I will build my church, 13 and the gates of the netherworld shall not prevail against it.

19

I will give you the keys to the kingdom of heaven. 14 Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.»

20

15 Then he strictly ordered his disciples to tell no one that he was the Messiah.

21

16 From that time on, Jesus began to show his disciples that he 17 must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.

22

18 Then Peter took him aside and began to rebuke him, «God forbid, Lord! No such thing shall ever happen to you.»

23

He turned and said to Peter, «Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.»

24

19 Then Jesus said to his disciples, «Whoever wishes to come after me must deny himself, 20 take up his cross, and follow me.

25

For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. 21

26

What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?

27

22 For the Son of Man will come with his angels in his Father’s glory, and then he will repay everyone according to his conduct.

28

23 Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.»

1 [1] A sign from heaven: see the note on ⇒ Matthew 12:38-42.
2 [2-3] The answer of Jesus in these verses is omitted in many important textual witnesses, and it is very uncertain that it is an original part of this gospel. It resembles ⇒ Luke 12:54-56 and may have been inserted from there. It rebukes the Pharisees and Sadducees who are able to read indications of coming weather but not the indications of the coming kingdom in the signs that Jesus does offer, his mighty deeds and teaching.
3 [4] See the notes on ⇒ Matthew 12:39, ⇒ 40.
4 [5-12] Jesus’ warning his disciples against the teaching of the Pharisees and Sadducees comes immediately before his promise to confer on Peter the authority to bind and to loose on earth (⇒ Matthew 16:19), an authority that will be confirmed in heaven. Such authority most probably has to do, at least in part, with teaching. The rejection of the teaching authority of the Pharisees (see also ⇒ Matthew 12:12-14) prepares for a new one derived from Jesus.
5 [6] Leaven: see the note on ⇒ Matthew 13:33. Sadducees: Matthew’s Marcan source speaks rather of «the leaven of Herod» (⇒ Matthew 8:15).
6 [7-11] The disciples, men of little faith, misunderstand Jesus’ metaphorical use of leaven, forgetting that, as the feeding of the crowds shows, he is not at a loss to provide them with bread.
7 [12] After his rebuke, the disciples understand that by leaven he meant the corrupting influence of the teaching of the Pharisees and Sadducees. The evangelist probably understands this teaching as common to both groups. Since at the time of Jesus’ ministry the two differed widely on points of teaching, e.g., the resurrection of the dead, and at the time of the evangelist the Sadducee party was no longer a force in Judaism, the supposed common teaching fits neither period. The disciples’ eventual understanding of Jesus’ warning contrasts with their continuing obtuseness in the Marcan parallel (⇒ Matthew 8:14-21).
8 [13-20] The Marcan confession of Jesus as Messiah, made by Peter as spokesman for the other disciples (⇒ Mark 8:27-29; cf also ⇒ Luke 9:18-20), is modified significantly here. The confession is of Jesus both as Messiah and as Son of the living God (⇒ Matthew 16:16). Jesus’ response, drawn principally from material peculiar to Matthew, attributes the confession to a divine revelation granted to Peter alone (⇒ Matthew 16:17) and makes him the rock on which Jesus will build his church (⇒ Matthew 16:18) and the disciple whose authority in the church on earth will be confirmed in heaven, i.e., by God (⇒ Matthew 16:19).
9 [13] Caesarea Philippi: situated about twenty miles north of the Sea of Galilee in the territory ruled by Philip, a son of Herod the Great, tetrarch from 4 B.C. until his death in A.D. 34 (see the note on ⇒ Matthew 14:1). He rebuilt the town of Paneas, naming it Caesarea in honor of the emperor, and Philippi («of Philip») to distinguish it from the seaport in Samaria that was also called Caesarea. Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (⇒ Mark 8:27: «Who . . . that I am?»), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf ⇒ Matthew 16:15).
10 [14] John the Baptist: see ⇒ Matthew 14:2. Elijah: cf ⇒ Malachi 3:23-24; ⇒ Sirach 48:10; and see the note on ⇒ Matthew 3:4. Jeremiah: an addition of Matthew to the Marcan source.
11 [16] The Son of the living God: see ⇒ Matthew 2:15; ⇒ 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source’s confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf ⇒ 1 Cor 15:5; ⇒ Luke 24:34.
12 [17] Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this . . . but my heavenly Father: that Peter’s faith is spoken of as coming not through human means but through a revelation from God is similar to Paul’s description of his recognition of who Jesus was; see ⇒ Gal 1:15-16, «. . . when he [God] . . . was pleased to reveal his Son to me. . . .»
13 [18] You are Peter, and upon this rock I will build my church: the Aramaic word kepa – meaning rock and transliterated into Greek as Kephas is the name by which Peter is called in the Pauline letters (⇒ 1 Cor 1:12; ⇒ 3:22; ⇒ 9:5; ⇒ 15:4; ⇒ Gal 1:18; ⇒ 2:9, ⇒ 11, ⇒ 14) except in ⇒ Gal 2:7-8 («Peter»). It is translated as Petros («Peter») in ⇒ John 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, «You are the Rock (Kepa) and upon this rock (kepa) I will build my church.» The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Although the two words were generally used with slightly different nuances, they were also used interchangeably with the same meaning, «rock.» Church: this word (Greek ekklesia) occurs in the gospels only here and in ⇒ Matthew 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hades, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.
14 [19] The keys to the kingdom of heaven: the image of the keys is probably drawn from ⇒ Isaiah 22:15-25 where Eliakim, who succeeds Shebnah as master of the palace, is given «the key of the house of David,» which he authoritatively «opens» and «shuts» (⇒ Isaiah 22:22). Whatever you bind . . . loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In ⇒ Matthew 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.
15 [20] Cf ⇒ Mark 8:30. Matthew makes explicit that the prohibition has to do with speaking of Jesus as the Messiah; see the note on ⇒ Mark 8:27-30.
16 [21-23] This first prediction of the passion follows ⇒ Mark 8:31-33 in the main and serves as a corrective to an understanding of Jesus’ messiahship as solely one of glory and triumph. By his addition of from that time on (⇒ Matthew 16:21) Matthew has emphasized that Jesus’ revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (⇒ Matthew 17:22-23; ⇒ 20:17-19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see ⇒ Matthew 26:29).
17 [21] He: the Marcan parallel (⇒ Mark 8:31) has «the Son of Man.» Since Matthew has already designated Jesus by that title (13), its omission here is not significant. The Matthean prediction is equally about the sufferings of the Son of Man. Must: this necessity is part of the tradition of all the synoptics; cf ⇒ Mark 8:31; ⇒ Luke 9:21. The elders, the chief priests, and the scribes: see the note on ⇒ Mark 8:31. On the third day: so also ⇒ Luke 9:22, against the Marcan «after three days» (⇒ Mark 8:31). Matthew’s formulation is, in the Greek, almost identical with the pre-Pauline fragment of the kerygma in ⇒ 1 Cor 15:4 and also with ⇒ Hosea 6:2 which many take to be the Old Testament background to the confession that Jesus was raised on the third day. Josephus uses «after three days» and «on the third day» interchangeably (Antiquities 7, 11, 6 #280-81; 8, 8, 1-2 #214, 218) and there is probably no difference in meaning between the two phrases.
18 [22-23] Peter’s refusal to accept Jesus’ predicted suffering and death is seen as a satanic attempt to deflect Jesus from his God-appointed course, and the disciple is addressed in terms that recall Jesus’ dismissal of the devil in the temptation account (⇒ Matthew 4:10: «Get away, Satan!»). Peter’s satanic purpose is emphasized by Matthew’s addition to the Marcan source of the words You are an obstacle to me.
19 [24-28] A readiness to follow Jesus even to giving up one’s life for him is the condition for true discipleship; this will be repaid by him at the final judgment.
20 [24] Deny himself: to deny someone is to disown him (see ⇒ Matthew 10:33; ⇒ 26:34-35) and to deny oneself is to disown oneself as the center of one’s existence.
21 [25] See the notes on ⇒ Matthew 10:38, ⇒ 39.
22 [27] The parousia and final judgment are described in ⇒ Matthew 25:31 in terms almost identical with these.
23 [28] Coming in his kingdom: since the kingdom of the Son of Man has been described as «the world» and Jesus’ sovereignty precedes his final coming in glory (⇒ Matthew 13:38,  41), the coming in this verse is not the parousia as in the preceding but the manifestation of Jesus’ rule after his resurrection; see the notes on  Matthew 13:38,  41.

The Bible – New Testament

Saint Matthew

Chapter 8

1

1 When Jesus came down from the mountain, great crowds followed him.

2

And then a leper 2 approached, did him homage, and said, «Lord, if you wish, you can make me clean.»

3

He stretched out his hand, touched him, and said, «I will do it. Be made clean.» His leprosy was cleansed immediately.

4

3 Then Jesus said to him, «See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.»

5

4 When he entered Capernaum, 5 a centurion approached him and appealed to him,

6

saying, «Lord, my servant is lying at home paralyzed, suffering dreadfully.»

7

He said to him, «I will come and cure him.»

8

The centurion said in reply, 6 «Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.

9

For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.»

10

When Jesus heard this, he was amazed and said to those following him, «Amen, I say to you, in no one in Israel 7 have I found such faith.

11

I say to you, 8 many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,

12

but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.»

13

And Jesus said to the centurion, «You may go; as you have believed, let it be done for you.» And at that very hour (his) servant was healed.

14

9 Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.

15

He touched her hand, the fever left her, and she rose and waited on him.

16

When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word 10 and cured all the sick,

17

to fulfill what had been said by Isaiah the prophet: 11 «He took away our infirmities and bore our diseases.»

18

12 13 When Jesus saw a crowd around him, he gave orders to cross to the other side.

19

A scribe approached and said to him, «Teacher, 14 I will follow you wherever you go.»

20

Jesus answered him, «Foxes have dens and birds of the sky have nests, but the Son of Man 15 has nowhere to rest his head.»

21

Another of (his) disciples said to him, «Lord, let me go first and bury my father.»

22

16 But Jesus answered him, «Follow me, and let the dead bury their dead.»

23

17 He got into a boat and his disciples followed him.

24

Suddenly a violent storm 18 came up on the sea, so that the boat was being swamped by waves; but he was asleep.

25

They came and woke him, saying, «Lord, save us! 19 We are perishing!»

26

He said to them, «Why are you terrified, O you of little faith?» 20 Then he got up, rebuked the winds and the sea, and there was great calm.

27

The men were amazed and said, «What sort of man is this, whom even the winds and the sea obey?»

28

When he came to the other side, to the territory of the Gadarenes, 21 two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.

29

They cried out, «What have you to do with us, 22 Son of God? Have you come here to torment us before the appointed time?»

30

Some distance away a herd of many swine was feeding. 23

31

The demons pleaded with him, «If you drive us out, send us into the herd of swine.»

32

And he said to them, «Go then!» They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.

33

The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.

34

Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.

1 [⇒ 8:1-⇒ 9:38] This narrative section of the second book of the gospel is composed of nine miracle stories, most of which are found in Mark, although Matthew does not follow the Marcan order and abbreviates the stories radically. The stories are arranged in three groups of three, each group followed by a section composed principally of sayings of Jesus about discipleship. ⇒ Matthew 9:35 is an almost verbatim repetition of ⇒ Matthew 4:23. Each speaks of Jesus’ teaching, preaching, and healing. The teaching and preaching form the content of Matthew 5-7; the healing, that of Matthew 8-9. Some scholars speak of a portrayal of Jesus as «Messiah of the Word» in Matthew 5-7 and «Messiah of the Deed» in Matthew 8-9. That is accurate so far as it goes, but there is also a strong emphasis on discipleship in Matthew 8-9; these chapters have not only christological but ecclesiological import.

2 [2] A leper: see the note on ⇒ Mark 1:40.

3 [4] Cf ⇒ Lev 14:2-9. That will be proof for them: the Greek can also mean «that will be proof against them.» It is not clear whether them refers to the priests or the people.
4 [5-13] This story comes from Q (see ⇒ Luke 7:1-10) and is also reflected in ⇒ John 4:46-54. The similarity between the Q story and the Johannine is due to a common oral tradition, not to a common literary source. As in the later story of the daughter of the Canaanite woman (⇒ Matthew 15:21-28) Jesus here breaks with his usual procedure of ministering only to Israelites and anticipates the mission to the Gentiles.
5 [5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see the note on ⇒ Matthew 14:1.
6 [8-9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus’ mere word.
7 [10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of ⇒ Luke 7:9, «not even in Israel.» But that seems to be due to a harmonization of Matthew with Luke.
8 [11-12] Matthew inserts into the story a Q saying (see ⇒ Luke 13:28-29) about the entrance of Gentiles into the kingdom and the exclusion of those Israelites who, though descended from the patriarchs and members of the chosen nation (the children of the kingdom), refused to believe in Jesus. There will be wailing and grinding of teeth: the first occurrence of a phrase used frequently in this gospel to describe final condemnation (⇒ Matthew 13:42, ⇒ 50; ⇒ 22:13; ⇒ 24:51; ⇒ 25:30). It is found elsewhere in the New Testament only in ⇒ Luke 13:28.
9 [14-15] Cf ⇒ Mark 1:29-31. Unlike Mark, Matthew has no implied request by others for the woman’s cure. Jesus acts on his own initiative, and the cured woman rises and waits not on «them» (⇒ Mark 1:31) but on him.
10 [16] By a word: a Matthean addition to ⇒ Mark 1:34; cf ⇒ 8:8.
11 [17] This fulfillment citation from ⇒ Isaiah 53:4 follows the MT, not the LXX. The prophet speaks of the Servant of the Lord who suffers vicariously for the sins («infirmities») of others; Matthew takes the infirmities as physical afflictions.
12 [18-22] This passage between the first and second series of miracles about following Jesus is taken from Q (see ⇒ Luke 9:57-62). The third of the three sayings found in the source is absent from Matthew.
13 [18] The other side: i.e., of the Sea of Galilee.
14 [19] Teacher: for Matthew, this designation of Jesus is true, for he has Jesus using it of himself (⇒ Matthew 10:24, ⇒ 25; ⇒ 23:8; ⇒ 26:18), yet when it is used of him by others they are either his opponents (⇒ Matthew 9:11; ⇒ 12:38; ⇒ 17:24; ⇒ 22:16, ⇒ 24, ⇒ 36) or, as here and in ⇒ Matthew 19:16, well-disposed persons who cannot see more deeply. Thus it reveals an inadequate recognition of who Jesus is.
15 [20] Son of Man: see the note on ⇒ Mark 8:31. This is the first occurrence in Matthew of a term that appears in the New Testament only in sayings of Jesus, except for ⇒ Acts 7:56 and possibly ⇒ Matthew 9:6 (⇒ Mark 2:10; ⇒ Luke 5:24). In Matthew it refers to Jesus in his ministry (seven times, as here), in his passion and resurrection (nine times, e.g., ⇒ Matthew 17:22), and in his glorious coming at the end of the age (thirteen times, e.g., ⇒ Matthew 24:30).
16 [22] Let the dead bury their dead: the demand of Jesus overrides what both the Jewish and the Hellenistic world regarded as a filial obligation of the highest importance. See the note on ⇒ Luke 9:60.
17 [23] His disciples followed him: the first miracle in the second group (⇒ Matthew 8:23-⇒ 9:8) is introduced by a verse that links it with the preceding sayings by the catchword «follow.» In Mark the initiative in entering the boat is taken by the disciples (⇒ Mark 4:35-41); here, Jesus enters first and the disciples follow.
18 [24] Storm: literally, «earthquake,» a word commonly used in apocalyptic literature for the shaking of the old world when God brings in his kingdom. All the synoptics use it in depicting the events preceding the parousia of the Son of Man (⇒ Matthew 24:7; ⇒ Mark 13:8; ⇒ Luke 21:11). Matthew has introduced it here and in his account of the death and resurrection of Jesus (⇒ Matthew 27:51-54; ⇒ 28:2).
19 [25] The reverent plea of the disciples contrasts sharply with their reproach of Jesus in ⇒ Mark 4:38.
20 [26] You of little faith: see the note on ⇒ Matthew 6:30. Great calm: Jesus’ calming the sea may be meant to recall the Old Testament theme of God’s control over the chaotic waters (⇒ Psalm 65:8; ⇒ 89:10; ⇒ 93:3-4; ⇒ 107:29).
21 [28] Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, ⇒ Mark 5:1 and ⇒ Luke 8:26; there the best reading seems to be «Gerasenes,» whereas «Gadarenes» is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea. Two demoniacs: Mark (5:1-20) has one.
22 [29] What have you to do with us?: see the note on ⇒ John 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7-10.
23 [30] The tending of pigs, animals considered unclean by Mosaic law (⇒ Lev 11:6-7), indicates that the population was Gentile.