Mat 11:28 Come to me, all who labor and are heavy laden, and I will give you rest.

"Come" is deute, which means "come here" and "come hither." It is an imperative form, indicating a command.

"Labor" is kopiaô, which means "to be tired," "to grow weary," "to work hard," and "to toil." The primary meaning is to grow weary and working hard comes from that idea. Its opposite, kopia, means "to rest from toil."

"Heavy laden" is phortizô, which "to load."

"Give rest" is anapauô, which means "to make to cease," "to relieve from," "to put and end to," "to rest," "to take rest," and "to be relieved from."

With this statement, I am reminded that the term that is translated as "evil" most places thus far in Matthew is ponêros, which means "oppressed by toils." In Christ's words, there is this constant idea that people are over-burdened with toil that God can save us from. The question is, how does this idea relate to modern people in America who are much less burdened?

Christianity has brought humanity to a point where people are less burdened. This is a fulfillment of Christ's promise. But the task isn't done. God's plan is not idleness for humanity. Americans choose to work, but we cannot be described as tired and burdened by historical standards. However, our relief and peace can still only come from understanding God's plan for us.

Mat 11:27 All things are delivered to me by my Father: and no man knows the Son, but the Father; neither knows any man the Father, but the Son, and [he] to whomever the Son will reveal [him].

"All things" is pas, which means "all," "the whole," and "entire." It also means "all sorts" and "all kinds."

"Delivered" is paradidômi, which means "to give over," "to transmit," and "to hand over." It also means "hand down" and "teach."

"Know" is epigignôskô, which means "to look upon," "to witness," "to observe," "to recognize," "to discover," and "to find out." It also means "to decide," "to acknowledge," and "to approve."

"Will" is boulomai, which isn't the world that indicates a future action as in English. It means "to will," "to wish," and "to prefer." Here, it might be best translated as "chooses to."

"Reveal" is apokaluptô, which means "to uncover," "to reveal," "to unmask," and "to disclose."

So Christ is saying that everything, the who picture of reality, was transmitted or taught to him by the father, but only God himself is a witness to this and only Christ and those he choses to uncover to truth to are the witnesses to God.

Mat 11:26 Even so, Father: for so it seemed good in your sight.

A number of translation liberties have been taken in this short phrase. Hardly a single word is what it appears to be.

"Even so" is nai , which means "yes," "truly," "assuredly," and "even so." It is always an affirmative response.

"It seemed" is gignomai, which means "to come into being," "to be produced," and "to come to pass."

"Good" is eudokia, which means "good will," "contentment," "an object of desire," "satisfaction," and "approval."

"In your" is sou, which is simply "your," the genitive form of "you."

"Sight" is emprosthen, which means "before." Like our word, "before," it can mean "in front of," or "earlier in time" or "rank>'

So referring to the fact that the childish and foolish can understand God's truth more easily than the learned and wise, Christ says," Yes, this produces your satisfaction before."

Mat 11:25 I thank you, O Father, Lord of heaven and earth, because you have hid these things from the wise and prudent and have revealed them to babes.

One of my favorite verses in the Bible and a caution to all of us who ever think we are becoming wise. Humility and even silliness are the keys to unlocking Christ's meaning.

"Thank you" is really exomologeo, which means "to confess," "to admit," and "to acknowledge." Christ is not thanking God here but admitting a truth.

"Lord of heaven and earth" is kurios (lord) ouranos (heaven) kai (and) ge (earth). Kurios specifically means "having power and authority." It is not a noun but and adjective.

"Hid from" is apokruptô, which "to hide from," "to conceal from," and "to keep hidden from." It also means, interestingly, "to lose from sight." Adding the interesting idea that the wise lose the ability to see certain things.

"Wise" is sophos, which means "skilled at practical matters," "clever," and "wise. The idea is those with experience and common sense.

"Prudent" is sunetos, which means "intelligent," "sagacious," and "wise." Here, the idea is more learning and natural intelligence.

"Revealed" is apokaluptô, which means to "uncover," "reveal" and "unmask." It is the opposite of kaluptô, "to cover" and "to hide."

"Babes" is nêpios, which means "child" and "infant." It is used here for the first time instead of others words used earlier for children. I think because it is a metaphor for "childish" and "silly" people.

A better translation of this verse might be: "I confess to you Father, the earthly and universal authority, that you have kept this hidden from the skilled and learned and uncovered it for the silly."

This continues Christ's explanation that those who consider themselves "chosen" have a problem seeing the truth, while those who admit their shortcomings are open to understanding. I love the fact that Christ (or Matthew) uses a play on words here, contrasting apokruptô and apokaluptô, playing a little word game with this idea. In the original Greek, Christ's words are much more playful than they come across in English translation. I think Matthew is trying to capture the feeling of what it was like to listen to Christ's teaching. I am sure that many who listened to Christ thought he was often silly and childish rather than solemn and serious. This is why they attacked him for being too worldly.

Mat 11:23 And you, Capernaum, who are exalted unto heaven, shall be brought down to hell: for if the mighty works, which have been done in you had been done in Sodom, it would have remained until this day.

"Exalted" is hupsoô, which means "to lift high" and "raise up." It is a metaphor for "elevate" and "exalt."

"Heaven" is ouranos, which is "heaven," "sky," and "the universe."

"Brought down" is katabibazô, which means "to cause to bring down" and "to bring down."

"Hell" is hades, which is the name of Pluto, the god of the underworld and used for the netherworld. Interesting, this is the first time that this world is used in Matthew. The term used for "hell" prior to this has been genna (Gehenna), the burning trash dump outside of Jerusalem.

"Might works" is dunamis, which means "power," "might," "influence," "authority," and "capability." It also means the "force" or "meaning" of a word, which is specifically important in our case, since Christ is the Word.

The idea here is that societies that see themselves as favored by God, as Capernaum did, are too self-satisfied to recognize the "great works" while those that know they are corrupt are more likely to reform. If we see ourselves as perfect or chosen, we cannot improve. We can only improve if we recognize our flaws and mistakes.

Mat 11:22 But I tell you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

"Day of judgment" is hêmera (day) krisis (a separating, the power of distinguishing, a decision).

When Christ discusses the judgment, he is always talking about separating one group of people from another. Of course, our personal day of judgment is also a separation: our separation from our lives.

Mat 11:21 Woe unto you, Chorazin! woe unto you, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Chorazin and Bethsaida were, according to the previous verse, Mat 11:20, cities where Christ had done "mighty works" but the people had not repented. For me, this makes perfect sense as a continuation of Christ's discussion of the defects of a given society. Christ here and elsewhere, looks at each city as a separate society, with its own culture. These cultures are not all created equal.

"Woe" is ouai, which in an interjection meaning "woe" or "alas."
"Mighty works" is dunamis, which means "power," "might," "influence," "authority," and "force."
"Done" is gignomai, which means "come into being," "to become," "to appear," and "to take place." It is the same word used in the Lord's Prayer in "thy will be done."
"Repent" is metanoeô, which means "to perceive aftewards," "to change one's mind," and "to repent." We might say "re-evaluate."
"Tyre and Sidon" were two ancient Phoenician cities on the coast. According to Mark, Mar 3:8, people came from these cities to hear Christ speak.
"Sackcloth" is sakkos, which is "a coase cloth of hair" used for sacks because it was uncomfortable for clothing. This was worn by people as a signing of mourning or penance.
"Ashes" is spodos, which means "wood ashes" and, more generally, "dust." It was rubbed on sackcloth as a sign of mourning.

Christ is saying that these cities of the Jews are more resistant to seeing the flaws of their ways that the Gentiles.

Mat 11:19 The Son of man came eating and drinking, and they say, Behold a man a glutton, and a drunkard, a friend of tax-collectors and sinners. But wisdom is justified of her children.

What does Christ mean when he says, "wisdom is justified in her children." "The Sun of Man" is huios (son) anthropos (man).
"Glutton" is phagos, which simply means "a glutton." "Drunkard" is oinopotês, which means "wine drinker." "Tax collectors" is telônês, which means a collector of taxes, tolls, or customs. "Sinners" is hamartôlos, which means "erroneous," "erring," and "of bad character."
"But" is kai, which is means either "and" or "but" though it is usually translated as "and" in the Bible. "Wisdom" is sophia, which means "cleverness," "skill," "learning," and "wisdom." Among the Jews, sophia was first recognized as an attribute of God and was later identified with the Spirit of God. "Justified" is dikaioô , which means "to set right," "hold or deem right," "proved," "tested," and "to do a man justice."
"By" is apo, which is a preposition of separation, separating from a place upon leaving, separating a part from a whole, separation of time or space. It is also a preposition of origin, of a place where something came from or the origin of a cause.
"Her" is autos, which means "self" and "the same," "myself," "yourself," "himself" and "herself" which can mean "by itself," and "by itself alone."
"Children" is teknon, which means "that which is born," "child," and "the young."

I don't think Christ is referring to these children as "wisdom's children" as the common translation would indicated. Lets look at the entire context.

The generation or society that Christ is clearly condemning, are the little boys and girls in the market criticizing others for not dancing to their tune. John was criticized for fasting. Christ is criticized for eating. In describing society, Christ says, "Wisdom is set right apart from these same children." Or "Wisdom does a person justice apart from these same children."

Looking at the common English translations, several try to make this phrase in "Wisdom is justified by its deeds." However, using apo as the proposition of origin rather than separation. The English seem based directly on the Latin Vulgate rather than the original Greek, but I maybe I am reading this wrong.

Mat 11:18 For John came neither eating nor drinking, and they say, He has a devil.

"Eating" is esthiô, which means "to eat" and "to consume" but it has some of the same metaphorical sense that "eat" has in English. It means "decay," with the sense of "eating away" at something. It also means "vex" in the sense of "eating at" something. John wasn't a consumer, but he clearly vexed the authorities.

"Devil" is daimonion, which means "belonging to a demon." It is from daimôn, which actually is the noun "demon." The word 'demon" doesn't necessarily mean "evil" (though it seems the way the Jews used it here), but in Greek is used to refer to a controlling spriritual power, inferior to the gods. It was used to mean "knowing" and "skilled" in the sense that we might say, "He is a demon poker player."

The whole idea of ascetism, that is, denying your physical needs, is neither confirmed nor denied by Christ. His sense seems to be that why you do things is much more important than what you do. You can fast for the wrong reasons just like you can eat for the wrong reasons. He makes this clear earlier in Mat. 6:16. Your motives and goals matter more than your actions alone.

Mat 11:16 To what shall I compare this generation? It is like children sitting in the markets, and calling unto their fellows,
Mat 11:17 And saying, We have piped to you, and you did not dance; we have wailed to you, and you have not lamented.

This is one of my favorite verses whereby Christ describes the inherent flaws of society. Whenever Christ talks about "this generation," his statements can alway be taken as a general indictment of society, then and now.

"Compare" is homoioô, which means "to be made like" "to compare," and "to liken."

"Generation" is genna, which means "descent," "birth," and "origin." It also means "race," "creature," and "family."

"Children" is paidarion, which means "little boy" and "little girl." It is not the word usually translated as "children" in the New Testament which is usually the noun meaning "son," for example, "children of God" is usually huios (sons) theos (God).

"Market" is agora, which is any assemblage of people, a place where people gather, a market or a street.

"Fellows" is hetairos, which means "comrade," "companion," and, in this context of children, "playmate."

"Dance" is orcheomai, which means "to dance," "to leap," and meant going through specific planned steps with a group, not the freeform dancing we know today.

"Wailed" is thrêneô, which means "to sing a dirge," "to deplore," and "wail."

"Lamented" is koptô, which means "to smite," "to pound," and "to beat one's breast."

The general sense of this verse is that when society calls the tune, it expects everyone to follow it. Those who don't follow along, like John, are called out for it.

Another translation of these verses might be:
"How shall I liken you creatures? You are like little kids sitting in a crowd, calling to your playmates: I have played for you and you didn't jump. I have cried at your and you didn't beat your breast."

Mat 11:15 He who has ears to hear, let him hear.

Echo ("have," "hold) ous ("ear") akouo ("to hear") akouo ("to hear")

The word for "to hear," akouô, means "to hear," "to listen," "to obey," and "to understand."

The verse contrasts the two meanings of akouo. Christ is saying, "You have ear to hear, so understand and obey."

Mat 11:14 And if you will receive [it], this is Elijah, who was to come.

Receive is dechomai, which means "to take," "to receive," and "to accept," but also "give ear to" and "hear."

"Is" is esti, which is the third person singular of the verb "to be."

"Who was" is mello, which means "to be about to do something," or "to intend" or "to have in mind."

"To come" is erchomai, which means "to come" and "to go." It also mean "to start," "to set out," "to walk," "to arrive"

So Christ is saying, "If you will believe it, he is Elijah who was intended to arrive." Christ has already said that John was an angel, who coming marks a change in the world. Here he is going further, saying that John was Elijah, who tradition said would arrive before the coming of the Christ.

My biggest question about this statement is that it seems to say that people can be reincarnated after death. As I go through all of Christ's words, I hope to get a clearer sense of exactly what Christ did and didn't say about life after death.

Right now, I know that Christ says that God is the God of the living, not the dead, referring to the patriarchs. Does this means all the patriarchs were reincarnated, still literally alive?

Later on, when asked about marriage in the afterlife, (Mar 12:25) Christ says that after resurrection, that people are not given in marriage because they are like the angels. However, Christ also describes John as an angel. Perhaps reincarnation is a special purpose activity for souls that are to become messengers of God who are not destined to live ordinary lives of marriage and children.

Mat 11:13 For all the prophets and the law prophesied until John.

"The law" is nomos, which means "that which is in habitual practice" and is uses to mean "custom," "usage," "law," and "ordinance."

"Prophesied" is prophêteuô, which means "to be an interpreter for God."

Christ is clearly saying that John marked a transition point in history. People today either take for granted or don't realize how much the coming of Christ marked a transition in human history much less religious history. Until Christ, everyone accepted that life was brutal. Even the religions were brutal. Life was cheap. Christ was a catalyst for social change toward peace and "the universal law."

However, Christ is also saying something very subtle hear about all laws and prophets before his coming. He says that they are human interpretations of God's will. The question is: how has that changed? During Christ's life, Christ wasn't interpreting God, he was God's voice directly. But don't people just interpret God today? What has changed?

The fact that no all people are just interpreting God. Some are sometimes speaking with the Spirit of God. Christ was the channel through which we can sometimes contact the Holy Spirit.

Mat 11:12 And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.

What does it mean that the violent can take the kingdom of heaven?

"Now" is arti, which means "just," "exactly," and "just now."

"Suffers violence" is biazô , which means "to constrain," "to force," and "to use violence."

"The violent" is biastes (biatas), which means "forceful" and "mighty."

"Take by force" is harpazô, which means "to snatch away," "to carry off," "to overpower," and "to plunder."

If we accept that Christ is speaking to us here and now, this statement means that the introduction of the kingdom of heaven (the universal rule) began with John the Baptist heralding the coming of Christ and that it continues to our now, this exact moment (not just Christ's "now" in the past).

It goes on to say that, starting with John, the kingdom of heaven has been constrained and forced by the powerful who seek to take it away or plunder it.

By translation would be: From the time of John the Baptist until the very minute, the powerful want to constrain and plunder the rule of heaven.