{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/mat000.htm","path":"bib/cmt/vws/mat000.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/mat000.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nThe Gospel According to Matthew\nIntroduction\nConcerning Matthew personally we know very little. He was a son of Alphaeus, a brother of James the Little, possibly a brother of Thomas Didymus. The only facts which the gospels record about him are his call and his farewell feast. He had been a publican or tax-collector under the Roman government; an office despised by the Jews because of the extortions which commonly attended it, and because it was a galling token of subjection to a foreign power. When called by Christ, Matthew forsook at once his office and his old name of Levi. Tradition records of him that he lived the life of an ascetic, on herbs and water. There is a legend that after the dispersion of the apostles he travelled into Egypt and Ethiopia preaching the Gospel; that he was entertained in the capital of Ethiopia in the house of the eunuch whom Philip baptized, and that he overcame two magicians who had afflicted the people with diseases. It is further related that he raised the son of the king of Egypt from the dead, healed his daughter Iphigenia of leprosy, and placed her at the head of a community of virgins dedicated to the service of God; and that a heathen king, attempting to tear her from her asylum, was smitten with leprosy, and his palace destroyed by fire.\nAccording to the Greek legend he died in peace; but according to the tradition of the Western Church he suffered martyrdom.\nMrs. Jameson (\"Sacred and Legendary Art\") says: \"Few churches are dedicated to St. Matthew. I am not aware that he is the patron saint of any country, trade, or profession, unless it be that of tax-gatherer or exciseman; and this is perhaps the reason that, except where he figures as one of the series of evangelists or apostles, he is so seldom represented alone, or in devotional pictures. When he is portrayed as an evangelist, he holds a book or a pen; and the angel, his proper attribute and attendant, stands by, pointing up to heaven or dictating, or he holds the inkhorn, or he supports the book. In his character of apostle, St. Matthew frequently holds a purse or money-bag, as significant of his former vocation.\"\nMatthew wrote, probably in Palestine, and evidently for Jewish Christians. There are two views as to the language in which his gospel was originally composed: one that he wrote it in Hebrew or Syro-Chaldaic, the dialect spoken in Palestine by the Jewish Christians; the other that he wrote it in Greek. The former theory is supported by the unanimous testimony of the early church; and the fathers who assert this, also declare that his work was translated into Greek. In that case the translation was most probably made by Matthew himself, or under his supervision. The drift of modern scholarship, however, is toward the theory of a Greek original. Great uncertainty prevails as to the time of composition. According to the testimony of the earliest Christian fathers, Matthew's gospel is the first in order, though the internal evidence favors the priority of Mark. Evidently it was written before the destruction of Jerusalem (a.d. 70). \"Had that event preceded the writing of the synoptic gospels and the epistles of St. Paul, nothing is more certain than that it must have been directly mentioned, and that it must have exercised an immense influence on the thoughts and feelings of the apostles and evangelists. No writer dealing with the topics and arguments and prophecies with which they are constantly occupied, could possibly have failed to appeal to the tremendous sanction which had been given to all their views by God himself, who thus manifested his providence in human history, and showed all things by the quiet light of inevitable circumstances\" (Farrar, \"Messages of the Books\").\nMatthew's object was to exhibit the Gospel as the fulfilment of the law and the prophecies; to connect the past with the present; to show that Jesus was the Messiah of the Jews, and that in the Old Testament the New was prefigured, while in the New Testament the Old was revealed. Hence his gospel has a more decidedly Jewish flavor than any other of the synoptics. The sense of Jewish nationality appears in the record of Christ's words about the \"lost sheep of the house of Israel\" (Mat 15:24); in the command not to go into the way of the Gentiles nor into the villages of the Samaritans (Mat 10:5); in the prophecy that the apostles shall sit as judges in \"the regeneration\" (Mat 19:28). Also in the tracing of the genealogy of our Lord no further back than to Abraham; in the emphasis laid on the works of the law (Mat 5:19; Mat 12:33, Mat 12:37); and in the prophecy which makes the end of Israel contemporaneous with the \"consummation of the age\" (Mat 24:3, Mat 24:22; Mat 10:23).\nOn the other hand, a more comprehensive character appears in the adoration of the infant Jesus by the Gentile magi; in the prophecy of the preaching of the Gospel of the kingdom to all the world (Mat 24:14), and the apostolic commission to go to all nations (Mat 28:19); in the commendation of the faith of a Gentile above that of Israel (Mat 8:10-12; compare the story of the Syro-phoenician woman, Mat 15:28); in the use of the word \"Jews,\" as if he were outside the circle of Jewish nationality; in the parables of the laborers in the vineyard (20:1-16), and of the marriage of the king's son (Mat 22:1-14); in the threat of taking away the kingdom from Israel (Mat 21:43), and in the value attached to the moral and religious element of the law (Mat 22:40; Mat 23:23). The genealogy of Jesus contains the Gentile names of Rahab the Canaanite, and Ruth the Moabitess. To Matthew Jesus is alike the Messiah of the Jew and the Saviour of the world.\nIt being his task to show how the law and the prophets were fulfilled in Christ, his allusions are frequent to the Old Testament scriptures. He has upward of sixty references to the Old Testament. His citations are of two classes: those which he quotes himself as fulfilled in the events of Christ's life, such as Mat 1:23; Mat 2:15, Mat 2:18; Mat 4:15, Mat 4:16; and those which are a part of the discourse of his different characters, such as Mat 3:3; Mat 4:4, Mat 4:6, Mat 4:7, Mat 4:10; Mat 15:4, Mat 15:8, Mat 15:9. He exhibits the law of Christ, not only as the fulfilment of the Mosaic law, but in contrast with it, as is illustrated in the Sermon on the Mount. Yet, while representing the new law as gentler than the old, he represents it, at the same time, as more stringent (see Mat 5:28, Mat 5:32, Mat 5:34, Mat 5:39, Mat 5:44). His gospel is of a sterner type than Luke's, which has been rightly styled \"the Gospel of universality and tolerance.\" The retributive element is more prominent in it. Sin appeals to him primarily as the violation of law; and therefore his word for iniquity is \u1f00\u03bd\u03bf\u03c5\u03bc\u03af\u03b1, lawlessness, which occurs nowhere else in the Gospels. He alone records the saying, \"Many are called, but few are chosen\" (Mat 22:14), and, as Professor Abbot has acutely remarked, the distinction between the called (\u03ba\u03bb\u03b7\u03c4\u03bf\u03af) and the chosen (\u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u03bf\u03af) is the more remarkable, because Paul uses the two words almost indifferently, and Luke, although he too has the parable of the unworthy guests, has not ventured to use \u03ba\u03bb\u03bd\u03c4\u03bf\u03af in Matthew's disparaging signification (Art. \"Gospels,\" in Encyclop. Britannica). To him, also, is peculiar the record of the saying that \"Whosoever shall break one of the least commandments, and teach men so, shall be called least in the kingdom of heaven\" (Mat 5:19). To continue the quotation from Professor Abbot, \"Matthew, more than the rest of the evangelists, seems to move in evil days, and amid a race of backsliders, among dogs and swine, who are unworthy of the pearls of truth; among the tares sown by the enemy; among fishermen who have to cast back again many of the fish caught in the net of the Gospel. The broad way is ever in his mind, and the multitude of those that go thereby, and the guest without the wedding garment, and the foolish virgins, and the goats as well as the sheep, and those who even cast out devils in the name of the Lord, and yet are rejected by him because they work 'lawlessness.' Where Luke speaks exultantly of joy in heaven over one repentant sinner, Matthew, in more negative and sober phrases, declares that it is not the will of the Father that one of the little ones should perish; and as a reason for not being distracted about the future, it is alleged that 'sufficient for the day is the evil thereof.' The condition of the Jews, their increasing hostility to the Christians, and the wavering or retrogression of many Jewish converts when the hostility became intensified shortly before and during the siege of Jerusalem - this may well explain one side of Matthew's gospel; and the other side (the condemnation of 'lawlessness') might find an explanation in a reference to Hellenizing Jews, who (like some of the Corinthians) considered that the new law set them free from all restraint, and who, in casting aside every vestige of nationality, wished to cast aside morality as well. Viewed in the light of the approaching fall of Jerusalem, and the retrogression of great masses of the nation, the introduction into the Lord's Prayer of the words 'Deliver us from the evil,' and the prediction that 'by reason of the multiplying of lawlessness the love of many shall wax cold,' will seem not only appropriate, but typical of the character of the whole of the First Gospel.\"\nAs related to the other synoptical gospels, Matthew's contains fourteen entire sections which are peculiar to him alone. These include ten parables' The Tares; the Hid Treasure; the Pearl; the Draw-net; the Unmerciful Servant; the Laborers in the Vineyard; the Two Sons; the Marriage of the King's Son; the Ten Virgins, and the Talents. Two miracles: The Cure of Two Blind Men, and the Coin in the Fish's Mouth. Four events of the infancy' The Visit of the Magi; the Massacre of the Infants; the Flight into Egypt, and the Return to Nazareth. Seven incidents connected with the Passion and the Resurrection' the Bargain and Suicide of Judas; the Dream of Pilate's Wife; the Resurrection of the Departed Saints; the Watch at the Sepulchre; the Story of the Sanhedrim, and the Earthquake on the Resurrection Morning. Ten great passages of our Lord's discourses: Parts of Sermon on the Mount (5-7); the Revelation to Babes; the Invitations to the Weary (Mat 11:25-30); Idle Words (Mat 12:36, Mat 12:37); the Prophecy to Peter (Mat 16:17-19); Humility and Forgiveness (18:15-35); Rejection of the Jews (Mat 21:43); the Great Denunciation (23); the Discourse about Last Things (25:31-46); the Great Commission and Promise (Mat 28:18-20).\nHence Matthew's is pre-eminently the didactic Gospel, one-quarter of the whole being occupied with the actual words and discourses of the Lord.\nMatthew is less characteristic in style than in arrangement and matter. The orderly, business-like traits which had been fostered by his employment as a publican, appear in his methodical arrangement and grouping of his subject. His narrative is more sober and less graphic than either Mark's or Luke's. The picture of our Lord's life, character, and work, as Teacher, Saviour, and Messianic King, is painted simply, broadly, and boldly, but without minute detail, such as abounds in Mark. His diction and construction are the most Hebraistic of the synoptists, though less so than those of John's gospel. The following Hebrew peculiarities are to be noted: 1. The phrase, Kingdom of Heaven (\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03c4\u1ff6\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd), which occurs thirty-two times, and is not found in the other evangelists, who use Kingdom of God. 2. Father in Heaven, or Heavenly Father (\u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f41 \u1f10\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fd6\u03c2: \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f41\u03bf\u1f50\u03c1\u03ac\u03bd\u03bf\u03b9\u03c2). This occurs fifteen times in Matthew, only twice in Mark, and not at all in Luke, Luk 11:2 being a false reading. 3. Son of David, seven times in Matthew, three in Mark, three in Luke. 4. The Holy City (Jerusalem), in Matthew only. 5. The end of the world, or consumption of the age (\u1f21 \u03c3\u03c5\u03bd\u03c4\u03ad\u03bb\u03b5\u03b9\u03b1 \u03c4\u03bf\u1fe6 \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2), in Matthew only. 6. In order that it might be fulfilled which was spoken (\u1f35\u03bd\u03b1 or \u1f45\u03c0\u03c9\u03c2 \u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u1fc7 \u03c4\u1f78 \u1fe5\u03b7\u03b8\u03ad\u03bd), eight times in Matthew, and not elsewhere in this form. This is Matthew's characteristic formula. 7. That which was spoken (\u03c4\u1f78 \u1fe5\u03b7\u03b8\u03ad\u03bd), twelve times; It was spoken (\u1f10\u1fe4\u1fe5\u03ae\u03b8\u03b7), six times. Not elsewhere used of scripture, for Mar 13:14 is a false reading. Matthew always uses that which was spoken (\u03c4\u1f78 \u1fe5\u03b7\u03b8\u03ad\u03bd) when quoting scripture himself. In other quotations he has It is written (\u03b3\u03ad\u03b3\u03bf\u03b1\u03c0\u03c4\u03b1\u03b9), like the other evangelists. He never uses the singular \u03b3\u03c1\u03b1\u03c6\u03ae (properly a passage of scripture). 8. And behold (\u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u03cd), in narrative, twenty-three times; in Luke, sixteen. 9. Heathen, (\u1f10\u03b8\u03bd\u03b9\u03ba\u03cc\u03c2), in Matthew only. 10. To swear in (\u1f40\u03bc\u03bd\u03cd\u03b5\u03b9\u03bd \u1f10\u03bd, i.e., by), thirteen times, in Matthew and Rev 10:6.\nA number of words condemned by the grammarians as un-classical or as slang are employed by Mark, and a few of these may be found in Matthew, such as \u03bc\u03bf\u03bd\u03cc\u03c6\u03b8\u03b1\u03bb\u03bc\u03bf\u03c2, having one eye; \u03ba\u03bf\u03bb\u03bb\u03c5\u03b2\u03b9\u03c3\u03c4\u03b1\u03af, money-changers; \u03ba\u03bf\u03c1\u03ac\u03c3\u03b9\u03bf\u03bd, maid; \u1fe5\u03b1\u03c6\u03af\u03c2, a needle. He also uses some Latinisms, three at least in common with Mark: \u03c0\u03c1\u03b1\u03b9\u03c4\u03ce\u03c1\u03b9\u03bf\u03bd, praetorium ; \u03ba\u1fc6\u03bd\u03c3\u03bf\u03c2, tribute; \u03c6\u03c1\u03b1\u03b3\u03b5\u03bb\u03bb\u03cc\u03c9, to scourge; also \u03ba\u03bf\u03c5\u03c3\u03c4\u03c9\u03b4\u03af\u03b1, guard, peculiar to him alone.\nHe frequently uses the words to come or go (\u03c0\u03c1\u03bf\u03c3\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9, \u03c0\u03bf\u03c1\u03ad\u03c5\u03c9) after the oriental manner, to expand his narrative; as, when the tempter came he said (Mat 4:3); a centurion came beseeching (Mat 8:5); a scribe came and said (Mat 8:19); the disciples of John came, saying (Mat 9:14). The former of these verbs (\u03c0\u03c1\u03bf\u03c3\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9) occurs fifty-one times, while in Mark it is found but six times, and in Luke, ten. The word \u1f44\u03bd\u03b1\u03c1, a dream, is used by him alone in the New Testament, and always in the phrase \u03ba\u03b1\u03c4' \u1f44\u03bd\u03b1\u03c1, in a dream. It occurs six times. \u03a4\u03ac\u03c6\u03bf\u03c2, a tomb, is also peculiar to him, the other evangelists using \u03bc\u03bd\u1fc6\u03bc\u03b1 or \u03bc\u03bd\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd the latter being used also by Matthew. \u1f41 \u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, who is called, is a favorite expression in announcing names or surnames (Mat 1:16; Mat 10:2; Mat 26:3, Mat 26:14). He adds of the people to scribes or elders (Mat 2:4; Mat 21:23; Mat 26:3, Mat 26:47; Mat 27:1). He writes, into the name (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1), where the other evangelists have \u1f10\u03bd, in, or \u1f10\u03c0\u03af, upon (Mat 10:41, Mat 10:42; Mat 18:20; Mat 28:19). His favorite particle of transition is \u03c4\u03cc\u03c4\u03b5, then, which occurs ninety times, to six in Mark and fourteen in Luke (Luk 2:7; Luk 3:5; Luk 8:26; Luk 11:20, etc.). There are about a hundred and twenty words which are used by him alone in the New Testament. Two instances occur of a play upon words: \u1f00\u03c6\u03b1\u03bd\u03af\u03b6\u03bf\u03c5\u03c3\u03b9 \u03c6\u03b1\u03bd\u1ff6\u03c3\u03b9, they make their real faces disappear, in order that they may appear (Mat 6:16); \u03ba\u03b1\u03ba\u03bf\u1f7a\u03c2 \u03ba\u03b1\u03ba\u1ff6\u03c2, he will evilly destroy those evil husbandmen\" (Mat 21:41).\nThe writer is utterly merged in his narrative. The very lack of individuality in his style corresponds with the fact that, with the single exception of the incident of his call and feast, he does not appear in his gospel, even as asking a question. It has been suggested that traces of his old employment appear in the use of the word tribute-money, instead of penny, and in the record of the miracle of the coin in the fish's mouth; but the name \"Matthew the publican\" serves rather to emphasize his obscurity. The Jew who received the Messiah he portrayed could never lose his disgust for the office and class which he represented. A gospel written by a publican would seem least of all adapted to reach the very people to whom it was addressed. Whether or not the perception of this fact may have combined to produce this reticence, with the humility engendered by his contemplation of his Lord, certain it is that the evangelist himself is completely hidden behind the bold, broad masses in which are depicted the Messiah of Jewish hope, the Saviour of mankind, the consummate flower of the ancient law, and the perfect life and unrivalled teaching of the Son of David.\nSuperscription\nThe Gospel (\u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd)\nSignifies originally a present given in return for joyful news. Thus Homer makes Ulysses say to Eumseus, \"Let this reward \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd be given me for my good news\" (Od., 14:152). In Attic Greek it meant (in the plural) a sacrifice for good tidings. Later it comes to mean the good news itself - the joyful tidings of Messiah's kingdom. Though the word came naturally to be used as the title of books containing the history of the good tidings, in the New Testament itself it is never employed in the sense of a written book, but always means the word preached.\nAccording to (\u03ba\u03b1\u03c4\u03ac)\nThis is not the same as the phrase Gospel of Matthew. The Gospel is God's, not Matthew's nor Luke's; and is substantially one and the same in all the evangelists' writings. The words \"according to,\" therefore, imply a generic element in the Gospel which Matthew has set forth in his own peculiar style. The meaning is, the good tidings of the kingdom, as delivered or represented by Matthew.\nMatthew (\u039c\u03b1\u03c4\u03b8\u03b1\u1fd6\u03bf\u03bd)\nThe names Matthew and Levi denote the same person (Mat 9:9; Mar 2:14; Luk 5:27). The name Levi is wanting in all lists of the apostles, but Matthew is named in all these lists. The Jews marked decisive changes in their life by a change of name (compare Simon and Peter; Saul and Paul); so that it is evident that Levi, after his call to the apostolate, styled himself Matthew, a contracted form of the Hebrew Mattathias, meaning gift of God; a name reproduced in the Greek Theodore (\u03b8\u03b5\u03cc\u03c2, God; \u03b4\u1ff6\u03c1\u03bf\u03bd, a gift). This name so completely displaced the old one that it is anticipated by Matthew himself in Mat 9:9, where he is called Matthew; whereas Mark and Luke, in narrating his call, more correctly style him Levi (Mar 2:14; Luk 5:27); while in their lists of the apostles (Mar 3:18; Luk 6:15; Act 1:13) they rightly call him Matthew.\nList of Greek Words Used by Matthew Only\n\u1f00\u03b3\u03b3\u03b5\u1fd6\u03bf\u03bd vessel Mat 13:48; Mat 25:4 \u1f04\u03b3\u03ba\u03b9\u03c3\u03c4\u03c1\u03bf\u03bd hook Mat 17:27 \u1f00\u03b8\u1ff6\u03bf\u03c2 innocent Mat 27:4, Mat 27:24 \u03b1\u1f31\u03bc\u03bf\u1fe4\u1fe5\u03bf\u03ad\u03c9 having an issue of blood Mat 9:20 \u03b1\u03b9\u1f31\u03c1\u03b5\u03c4\u03af\u03b6\u03c9 choose Mat 12:18 \u1f00\u03ba\u03bc\u03ae\u03bd yet Mat 15:16 \u1f00\u03ba\u03c1\u03b9\u03b2\u03cc\u03c9 inquire diligently Mat 2:7, Mat 2:16 \u1f00\u03bd\u03b1\u03b2\u03b9\u03b2\u03ac\u03b6\u03c9 draw up Mat 13:48 \u1f00\u03bd\u03b1\u03af\u03c4\u03b9\u03bf\u03c2 blameless Mat 12:5, Mat 12:7 \u1f04\u03bd\u03b7\u03b8\u03bf\u03bd anise Mat 23:23 \u1f00\u03c0\u03ac\u03b3\u03c7\u03bf\u03bc\u03b1\u03b9 hang one's self Mat 27:5 \u1f00\u03c0\u03bf\u03bd\u03af\u03c0\u03c4\u03c9 wash Mat 27:24 \u0392\u03ac\u03c1 son Mat 16:17 \u0392\u03b1\u03c1\u03cd\u03c4\u03b9\u03bc\u03bf\u03c2 very precious Mat 26:7 \u0392\u03b1\u03c3\u03b1\u03bd\u03b9\u03c3\u03c4\u03ae\u03c2 tormentor Mat 18:34 \u0392\u03b1\u03c4\u03c4\u03bf\u03bb\u03bf\u03b3\u03ad\u03c9 use vain repetitions Mat 6:7 \u0392\u03b9\u03b1\u03c3\u03c4\u03ae\u03c2 violent Mat 11:12 \u0392\u03c1\u03bf\u03c7\u03ae rain Mat 7:25, Mat 7:27 \u03b4\u03ac\u03bd\u03b5\u03b9\u03bf\u03bd debt Mat 18:27 \u03b4\u03b5\u1fd6\u03bd\u03b1 (\u1f41) such a man Mat 26:18 \u03b4\u03ad\u03c3\u03bc\u03b7 bundles Mat 13:30 \u03b4\u03b9\u03b1\u03ba\u03c9\u03bb\u03cd\u03c9 forbid Mat 3:14 \u03b4\u03b9\u03b1\u03bb\u03bb\u03ac\u03c4\u03c4\u03bf\u03bc\u03b1\u03b9 be reconciled Mat 5:24 \u03b4\u03b9\u03b1\u03c3\u03b1\u03c6\u03ad\u03c9 tell Mat 18:31 \u03b4\u03af\u03b4\u03c1\u03b1\u03c7\u03bc\u03bf\u03bd half-shekel Mat 17:24 \u03b4\u03b9\u03ad\u03be\u03bf\u03b4\u03bf\u03c2 parting of the highways Mat 22:9 \u03b4\u03b9\u03b5\u03c4\u03ae\u03c2 two years old Mat 2:16 \u03b4\u03b9\u03c3\u03c4\u03ac\u03b6\u03c9 doubt Mat 14:31; Mat 28:17 \u03b4\u03b9\u03b0\u03bb\u03af\u03b6\u03c9 strain through Mat 23:24 \u03b4\u03b9\u03c7\u03ac\u03b6\u03c9 set at variance Mat 10:35 \u1f11\u03b2\u03b4\u03bf\u03bc\u03b7\u03ba\u03bf\u03bd\u03c4\u03ac\u03ba\u03b9\u03c2 seventy times Mat 18:22 \u1f14\u03b3\u03b5\u03c1\u03c3\u03b9\u03c2 resurrection Mat 27:53 \u1f10\u03b8\u03bd\u03b9\u03ba\u03cc\u03c2 Gentile Mat 5:47; Mat 6:7; Mat 18:17 \u03b5\u03b9\u03b4\u03ad\u03b1 countenance Mat 28:3 \u1f10\u03b9\u03c1\u03b7\u03bd\u03bf\u03c0\u03bf\u03b9\u03cc\u03c2 peacemaker Mat 5:9 \u1f10\u03ba\u03bb\u03ac\u03bc\u03c0\u03c9 shine forth Mat 13:43 \u1f18\u03bc\u03bc\u03b1\u03bd\u03bf\u03c5\u03ae\u03bb Emmanuel Mat 1:23 \u1f10\u03bc\u03c0\u03bf\u03c1\u03af\u03b1 merchandise Mat 22:5 \u1f10\u03bc\u03c0\u03c1\u03ae\u03b8\u03c9 burn up Mat 22:7 \u1f10\u03be\u03bf\u03c1\u03ba\u03af\u03b6\u03c9 adjure Mat 26:63 \u1f10\u03be\u03ce\u03c4\u03b5\u03c1\u03bf\u03c2 outer Mat 8:12; Mat 22:13; Mat 25:30 \u1f10\u03c0\u03b9\u03b3\u03b1\u03bc\u03b2\u03c1\u03b5\u03cd\u03c9 marry Mat 22:24 \u1f10\u03c0\u03b9\u03ba\u03b1\u03b8\u03af\u03b6\u03c9 to set upon Mat 21:7 \u1f10\u03c0\u03b9\u03bf\u03c1\u03ba\u03ad\u03c9 forswear Mat 5:33 \u1f10\u03c0\u03b9\u03c3\u03c0\u03b5\u03af\u03c1\u03c9 sow upon Mat 13:25 \u1f10\u03c1\u03b5\u03cd\u03b3\u03bf\u03bc\u03b1\u03b9 utter Mat 13:35 \u1f10\u03c1\u03af\u03b6\u03c9 strive Mat 12:19 \u1f10\u03c1\u03af\u03c6\u03b9\u03bf\u03bd goat, kid Mat 25:33 \u1f11\u03c4\u03b1\u1fd6\u03c1\u03bf\u03c2 fellow, friend Mat 11:16; Mat 20:13; Mat 22:12; Mat 26:50 \u03b5\u1f50\u03b4\u03af\u03b1 fair weather Mat 16:2 \u03b5\u1f50\u03bd\u03bf\u03ad\u03c9 agree Mat 5:25 \u03b5\u1f50\u03bd\u03bf\u03c5\u03c7\u03af\u03b6\u03c9 make a eunuch Mat 19:12 \u03b5\u1f50\u03c1\u03cd\u03c7\u03c9\u03c1\u03bf\u03c2 broad Mat 7:13 \u03b6\u03b9\u03b6\u03ac\u03bd\u03b9\u03b1 tares 13:25-40 \u1f28\u03bb\u03af my God Mat 27:46 \u03b8\u03b1\u03c5\u03bc\u03ac\u03c3\u03b9\u03bf\u03c2 wonderful Mat 21:15 \u03b8\u03b5\u03c1\u03b9\u03c3\u03c4\u03ae\u03c2 reaper Mat 13:30, Mat 13:39 \u03b8\u03c1\u1fc6\u03bd\u03bf\u03c2 lamentation Mat 2:18 \u03b8\u03c5\u03bc\u03cc\u03bf\u03bc\u03b9\u03b1 to be wroth Mat 2:16 \u1f30\u1ff6\u03c4\u03b1 jot Mat 5:18 \u03ba\u03b1\u03b8\u03ac as Mat 27:10 \u03ba\u03b1\u03b8\u03b7\u03b3\u03b7\u03c4\u03ae\u03c2 master Mat 23:8, Mat 23:10 \u03ba\u03b1\u03c4\u03b1\u03bc\u03b1\u03bd\u03b8\u03ac\u03bd\u03c9 consider Mat 6:28 \u03ba\u03b1\u03c4\u03b1\u03bd\u03b1\u03b8\u03b5\u03bc\u03b1\u03c4\u03af\u03b6\u03c9 curse Mat 26:74 \u03ba\u03b1\u03c4\u03b1\u03c0\u03bf\u03bd\u03c4\u03af\u03b6\u03bf\u03bc\u03b1\u03b9 sink, be drowned Mat 14:30; Mat 18:6 \u03ba\u1fc6\u03c4\u03bf\u03c2 whale Mat 12:40 \u03ba\u03bf\u03c5\u03c3\u03c4\u03c9\u03b4\u03af\u03b1 watch, guard Mat 27:65, Mat 27:66; Mat 28:11 \u03ba\u03c1\u03c5\u03c6\u03b1\u1fd6\u03bf\u03c2 secret Mat 6:18 \u03ba\u03cd\u03bc\u03b9\u03bd\u03bf\u03bd cummin Mat 23:23 \u03ba\u03ce\u03bd\u03c9\u03c8 gnat Mat 23:24 \u03bc\u03b1\u03bb\u03b1\u03ba\u03af\u03b1 sickness Mat 4:23; Mat 9:35; Mat 10:1 \u03bc\u03b5\u1fd6\u03b6\u03bf\u03bd the more Mat 20:31 \u03bc\u03b5\u03c4\u03b1\u03af\u03c1\u03c9 depart Mat 13:53; Mat 19:1 \u03bc\u03b5\u03c4\u03bf\u03b9\u03ba\u03b5\u03c3\u03af\u03b1 carrying away Mat 1:11, Mat 1:12, Mat 1:17 \u03bc\u03b9\u03bb\u03b9\u03bf\u03bd mile Mat 5:41 \u03bc\u03b9\u03c3\u03b8\u03cc\u03bf\u03bc\u03b1\u03b9 hire Mat 20:1, Mat 20:7 \u03bc\u03cd\u03bb\u03c9\u03bd mill Mat 24:41 \u03bd\u03cc\u03bc\u03b9\u03c3\u03bc\u03b1 tribute-money Mat 22:19 \u03bd\u03bf\u03c3\u03c3\u03b9\u03ac brood Mat 23:37 \u03bf\u1f30\u03ba\u1f14\u03c4\u03b5\u03b9\u03b1 household Mat 24:25 \u03bf\u1f30\u03ba\u03b9\u03b1\u03ba\u03cc\u03c2 belonging to the house Mat 10:25, Mat 10:36 \u1f44\u03bd\u03b1\u03c1 dream Mat 1:20; Mat 2:12, Mat 2:13, Mat 2:19, Mat 2:22; Mat 27:19 \u03bf\u1f50\u03b4\u03b1\u03bc\u1ff6\u03c2 by no means Mat 2:6 \u03c0\u03b1\u03b3\u03b9\u03b4\u03b5\u03cd\u03c9 ensnare Mat 22:15 \u03c0\u03b1\u03c1\u03b1\u03b8\u03b1\u03bb\u03ac\u03c3\u03b9\u03bf\u03c2 upon the sea-coast Mat 4:13 \u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03cd\u03c9 neglect Mat 18:17 \u03c0\u03b1\u03c1\u03bf\u03bc\u03bf\u03b9\u03ac\u03b6\u03c9 to be like unto Mat 23:27 \u03c0\u03b1\u03c1\u03bf\u03c8\u03af\u03c2 platter Mat 23:25 \u03c0\u03bb\u03b1\u03c4\u03cd\u03c2 wide Mat 7:13 \u03c0\u03bf\u03bb\u03c5\u03bb\u03bf\u03b3\u03af\u03b1 much-speaking Mat 6:7 \u03c0\u03c1\u03bf\u03c6\u03b8\u03ac\u03bd\u03c9 forestall Mat 17:25 \u03c0\u03c5\u1fe4\u1fe5\u03ac\u03b6\u03c9 to be red or fiery Mat 16:2, Mat 16:3 \u1fe5\u03b1\u03ba\u03ac Raca Mat 5:22 \u1fe5\u03b1\u03c0\u03af\u03b6\u03c9 smite Mat 5:39; Mat 26:67 \u03c3\u03b1\u03b3\u03ae\u03bd\u03b7 drag-net Mat 13:47 \u03c3\u03b5\u03bb\u03b7\u03bd\u03b9\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9 to be lunatic Mat 4:24; Mat 17:15. \u03c3\u03b9\u03c4\u03b9\u03c3\u03c4\u03cc\u03c2 fatling Mat 22:4 : \u03c3\u03c4\u03b1\u03c4\u03ae\u03c1 stater; piece of money Mat 17:27 \u03c3\u03c5\u03bd\u03b1\u03af\u03c1\u03c9 take (a reckoning) Mat 18:23, Mat 18:24; Mat 25:19 \u03c3\u03c5\u03bd\u03ac\u03bd\u03c4\u03b7\u03c3\u03b9\u03c2 meeting Mat 8:34 \u03c3\u03c5\u03bd\u03b1\u03c5\u03be\u03ac\u03bd\u03bf\u03bc\u03b1\u03b9 grow together Mat 13:30 \u03c3\u03c5\u03bd\u03ac\u03c3\u03c3\u03c9 appoint Mat 26:19; Mat 27:10 \u03c4\u03ac\u03bb\u03b1\u03bd\u03c4\u03bf\u03bd talent Mat 18:24; Mat 25:15-28 \u03c4\u03b1\u03c6\u03ae burial Mat 27:7 \u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03ae end (in sense of death) Mat 2:15 \u03c4\u03c1\u03b1\u03c0\u03b5\u03b6\u03af\u03c4\u03b7\u03c2 exchanger Mat 25:27 \u03c4\u03c1\u03cd\u03c0\u03b7\u03bc\u03b1 eye (of a needle) Mat 19:24 \u03c4\u03c5\u03c6\u03cc\u03c9 to smoke Mat 12:20 \u03c6\u03c1\u03ac\u03b6\u03c9 declare Mat 13:36; Mat 15:15 \u03c6\u03c5\u03bb\u03b1\u03ba\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd phylactery Mat 23:5 \u03c6\u03c5\u03c4\u03b5\u03af\u03b1 plant Mat 15:13 \u03c7\u03bb\u03b1\u03bc\u03cd\u03c2 robe Mat 27:28, Mat 27:31 \u03c8\u03b5\u03c5\u03b4\u03bf\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03b1 false witness Mat 25:19; Mat 26:59. \u03c8\u03cd\u03c7\u03bf\u03bc\u03b1\u03b9 wax cold Mat 24:12","title":"Vincent's Word Studies: Matthew: Matthew Introduction","type":"page"}