Mat 13:22 He also that received seed among the thorns is he that hears the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becomes unfruitful.

This verse hits upon many of Christ's central teachings regarding our productivity and joining that idea to caring for other people rather than about society. The Greek version of the Gospels are much more about what is worthwhile and productive versus what is useless. In English, this distinction is usually lost in the "good" versus "evil" translations of these idea. In this verse, some of the sense still comes through.

Alternate version: But the spreading of seeds among the thorns is about those who hear the word and ambition in society and tricks of wealth crowd out the word and they become barren.

"Care" is from the Greek (merimna, which means "cares," "thoughts," "solicitude," and "ambition."

"World" is not ge, the earth which Christ uses as a symbol for human caring, but aiôn , which means "life," "lifetime," "age," and "generation." This is the term Christ uses the most often to codemn society, describing it over as "this adulterous generation."

"Deceitfulness" is from apatê , which means "trick," "deceit," and "fraud."

"Riches" is from ploutos, which is used only once in Matthew to descrive wealth. It means "wealth" and "riches." It comes from the base word pletho, which means "to fill."

"Choke" is from sumpnigô , which "to press closely" in the sense of crowding, "to choke," and "to damp down."

"Unfruitful" is from akarpos, which means "barren," "unfrutiful," and is a metaphor for 'unprofitable."

Mat 13:21 Yet he has no root in himself, but endures for a while: for when tribulation or persecution arises because of the word, by and by he is offended.

Here, the original Greek is actually closer to the way we say things today that the KJV, though it sounds less religious and more pragmatic.

Alternative version: But he has no root in himself, moreover he is an opportunist: but pressure and being hounded comes through the word and directly he is caused to stumble.

The first "but" in the original verse is not the normal preposition translated as "but" which is de, translated here as "yet" and "for when." This second "but" is alla, which means "but," nevertheless," "rather," "moreover," and "nay." It denotes an exception.

"Endures for awhile" is from esti (is) proskairos. This later word means "occasional," "temporary," "opportune," and "lasting for a time."

"Tribulation" is from thlipsis, which means simply "pressure," or "crushing," and is a metaphore for "oppression" and "affliction."

"Persecution" is from diôgmos, which means "the chase," "pursuit," and "harassment."

"Arises" is from ginomai, which we have seen many times before and means "to become," and "to come into existence."

"By and by" is from euthus, which we saw a in the last verse and means "straight," "direct," and "straight away."

"Offended" is from skandalizô, which means "to cause to stumble," "to give offense," and "to scandalize."

Mat 13:20 But he that received the seed into stony places, the same is he that hears he word, and anon with joy receives;

De (but) speiro (to spread seed, to sow) epi (into) petrodes (stoniness) houtos (these) esti (are) akouo (hear) logos (words) kai (and) euthus (straight) meta (with) chara (joy) lambano (to take) autos (the same).

Interestingly, stone is usually used by Christ to indicate something solid, stable, and good, "the house built on stone," for example. However, here he uses a little different word, stoniness, for a different idea, the absence of earth. "Earth" is Christ's symbol for caring. These people can feel emotions, in this case joy, but though we describe caring as the "emotional" key to Christ's words, plain emotions are of the body while caring for others is something separate.

Alternative versions: But when you spread seeds among stones, these are those that hear the word and directly seize their joy.

"Anon" is from euthus, which means "straight," "direct," and "straight forward."

"Joy" is from chara , which means "joy" and "delight."

"Receives" is from lambanô , which means "to take," "to receive," "to apprehend with the senses," and "to seize." It is specifically used to mean seized with emotion, as it is here.

Mat 13:19 When any one hears the word of the kingdom, and understands [it] not, then comes the wicked [one], and catches away that which was sown in his heart. This is he who received seed by the way side.

"Hearing" is an apology for the mind. The seed and the way are both analogies for the spirit. The "heart" is an analogy for caring.

Alternative version: When individuals hear the universal logic and do not understand it, uselessness steals the sowing in their heart away. This is the spreading on the way.

"Catches away" is from the Greek harpazô, which means "to snatch away," "to carry off,"
and "to be a robber."

All the other Greek words here familiar from recent verses: pas (individually) akouo (hear) logos (words) basileia (kingdom) kai (and) suniemi (understand) me (not) erchomai (set out, come, goes) poneros ("evil," uselss) speiro (sow, spread) kardi (heart) hodos (way).

"Receives the seed" is also from speiro, that is, sowing and spreading.

Mat 13:18 Hear you therefore the parable of the sower.

"Parable" is Greek for "analogy." It doesn't mean simply "educational story" as it has come to mean in English. The fact that Christ speaks in analogies, that is symbols, it critical in understanding the Gospel.

Alternative version: Here then the analogy of the spreading.

"Sower" is from speirô, which is a verb, not a noun. It means "to sow seed," "to scatter like seed," and "to beget offspring. All of these shades of meaning are at work here.

Mat 13:17 For truly I tell to you, That many prophets and righteous [men] have desired to see [those things] which you see, and have not seen [them]; and to hear [those things] which you hear, and have not heard [them].

Prophets are those who experience divine inspiration while righteous are those who observe religious traditions. Here Christ is saying clearly that neither group understood the experience or the purpose of the spirit as much as the apostles and those who follow Christ can. The larger context is that Christ is revealing the hidden truth of the universal rule.

Alternate version: For certainly I tell you, many of the prophets and the observant have longed to know what your see and did not know it and to understand what you have explainned and did not understand it.

"Righteous [men]" is from dikaios, which means "observant of tradition," "civilized," and "observant of duty."

"Have desired" is from epithumia, which means "desire," "yearning," and "longing after."

The first and third "see" is from eido, which means "to see," "to examine," and "to know." It is more seeing in the mind's eye than the other word for "see" used here, blepô, which is more the sense of physically seeing. So the apostles physically see the truth while the prophets couldn't know it.

"Hear" in all instances is akouô, which means "to hear," "to listen," and "to understand."

Mat 13:16 But blessed [are] your eyes, for they see: and your ears, for they hear.

Hey, Christ was talking right to my readers here. If you not only want to see the words so you can believe them but really know them so that you can understand them, you are reading the right blog.

Alternate version: Happy your eyes because they see and your ear because they hear.

"Blessed" is from makarios, which means "happy," "prosperous," as well as "blessed."

Mat 13:15 For this people's heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes, and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them.

Here, Christ is making a quoting Isa 6:10, but this is the first verse since I worked out the four hidden keys that refers to the keys' symbols. Hearts represent people's feeling, ears, the mind, eyes, the body. Christ reverses the original order of eyes and ears in Isaiah because Christ associates eyes with the physical body and ears with the mind. This reversal isn't accidental, we we see again in Mar 4:12 where Christ makes the same change when quoting Isa 6:9.

In the Greek, the words chosen make it clear that people are choosing not to see and not to hear, motivated by their spirit. What they fear is being "converted," that is "turned around" in the spirit, from the social (religion and tradition) to the internal (relationship with God). What is healed is the whole, everything is put back together working as it should.

Alternate versions: For this society's heart has become dense; ears are plugged to hearing, and eyes are shut, so that at no time should their eyes see, and their ears hear, and their hearts understand, and they turn themselves around, and make themselves whole.

"People" is from the Greek laos, which is a specific idea of "the people," meaning a specific group. It is the assembly of an troops or a tribe sharing the same name.

"Waxed gross" is from pachuno, which means "to fatten, "to grow fat," "to become thick," "to become dull," and is a metaphor for "to become stupid."

"Dull" is from bareos, which means "heavily," "pressed down," "with difficulty," and "weighed down."

"Closed" is from kammuo, which means specifically "to close or shut the eyes."

"Lest" is from mêpote, which as a conjunction means "lest ever" and "that at no time."

"Converted" is from epistrephô, which means "to turn around," "to turn towads," "to cause to repent," and "to be converted."

"Heal" is from iaomai which means "to cure," "to treat," and "to repair." Though in this case, I prefer Thayer's "to be made whole."

Mat 13:14 And in them is fulfilled the prophecy of Esaias, which said, By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive:

This is another of those verses where the translation is all about the subtle differences in the Greek words in the original. This verse echoes much of the language of the previous verse, with a couple of additions. Since Christ doesn't ever waste words, these changes are important.

Alternate version: And this is the payoff from the prophecy of Isaiah, which said, By hearing you shall listen by not put it together and by looking you shall see but not visualize.

"Is fulfilled" is from anapleroo, which means "to fill up" a void, "to pay in full," "to supply," (love these economic ideas) and "to make up." The only only example of it begin translated as "fulfill" in the Perseus Greek database is Mat 13:14.

"Prophecy" in from propheteia meaning the "gift of interpreting the will of the gods."

Understand" is again from suniêmi, which means "to bring together" or "to set together."

"Perceive" is from eido, which is another word that means "to see," "to examine," and "to know." It is more seeing in the mind's eye than the other word for "see" used here, blepo, which is more the sense of physically seeing.

Mat 13:13 Therefore I speak to them in parables: because seeing they see not; and hearing they hear not, neither do they understand.

In the Greek, Christ refers to his teachings very humbly, but the real difference here is in the words translated as "parables" and "understand." "Parables" is just Greek word for analogies and "understand" is the Greek for "putting things together."

Alternate version: Therefore I chat about this to them in analogies because looking they do not see and hearing they do not listen and they cannot put it all together.

There is a word, touto, that isn't translated here. It means "this" or "that." It follows the Greek for "therefore" and is the object of Christ's speaking.

"Speak" is laleô, which is a less serious form of "to talk" more like "to chat" or "to prattle."

"Parables" is from parabolê, which means "comparison," "illustration," and "analogy."

"To see" is from blepô, which means "to look" and "to see." It is the more tangible sense of seeing, such as seeing what is right in front of you rather than understanding.

"Understand" is from suniêmi, which means "to bring together" or "to set together." It is also a metaphor for "perceive," "hear," and "understand" as we would say that we "put it all together" when figuring something out.

Mat 13:12 For whoever has, to him shall be given, and he shall have more abundance: but whoever has not, from him shall be taken away even that he has.

The rich get richer? Christ is saying even more than this. People who are physically gifted get more physical work and get physically stronger . People are brighter get more mental stimulation and get smarter. People who have an interest in God get more divine inspiration and become more spiritual. People who are affectionate are given more affection and become more loving. This is the virtuous cycle.

However, I am not so sure that Christ quite so negative about those who do not have these gifts. This version depends heavily on the translation of apo autos as "from him" when it could be translated as "of him" or "out of him."

Alternative translation: For whatever one has, it shall be given and abundantly, but whatever one does not have, out of him it shall be raised even that he understands.

"Whoever" is hostis, which means "anyone who" or "anything which." It is most often translated as "which" in the NT.

"Have" is echo which means "to have," "to hold," "to possess," "to mentally understand," "to have the power," and "to find oneself in a certain condition."


"Given" is didomi, which is the word used in Matthew for "to give."

"He shall have in more abundance" is a single word, perisseuo, which means "to be over and above," "to go beyond," "to abound in," "to be superior," and, in a negative sense, "to be superfuous."

"From" is apo, which is the preposition of separation.

"Shall be taken away" is an interesting translation of airo, which primarily means "to lift," and also means "to raise up," "to take up," "to raise a child," "to exalt," "to lift and take away," and "to remove."

New Article on the Four Keys to the Gospels

Yesterday, I didn't post after having something of a revelation the night before. Today I tried to post a new verse, but it crashed. For me an indication that I was supposed to write this new page on the Hidden Keys of the Gospels. That done, new posts will resume.

Mat 13:11 Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

In the text, this is a response to the apostles asking why he speaks in parables, but notice how this follows the last version about those who hear. Christ is clearly addressing this both to his apostles then and to everyone who has the ability to understand something deeper. The "them" is not the masses as it appears in the story, but those who do not listen.

Altearnative version: Because you have been given the ability to recognize the secret truths of the universale rule, but it is not given to others.

"Given" is didômi, which means "to give," "to produce," "to devote oneself," and "to deliver." It is the world almost always translated as "give" in the Gospels.

"Know" is ginôskô, which means "to know" and "to recognize." It has the sense of recognizing people and recognizing facts. It also means like the earlier words for "ears" and "hear," "to understand."

"Mystery" is mustêrion, which means "mystery" and "secret docrtine." It is specifically the term used for secret religious rites and knowledge.

"Kingdom of heaven" is basileia (kingdom) ouranos (heavens, universe), which we have already written about extensively.

Mat 13:9 Who has ears to hear, let him hear.
ho (those) echo (have) ous (ears) akouo (hear) akouo (hear).

Christ is telling his audience that there is more here than meets the ear. He is saying that you must pay attention to understand.

Alternative version: Those who have understanding listen to understand.

"Ear" is ous in the Greek. The term is also a metaphor for understanding.

"Hear" in both instances is akouô, which means "to hear," "to listen," and "to understand."

Mat 13:8 But others fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.

This is the fourth and last possibilities for scattering. The four together have been "in the roadway," "the rocky places," "among thistles,' and "the good earth." In translating ancient texts, I have become very sensitive to numeric patterns because the ancients tended to use number systems. In the last chapter, Christ also mentioned four "motivations" for people: religion, the belly (appetites,) the head (wealth and wisdom), and the heart. Do these follow the same pattern?

Alternate version: And others fell down on the beautiful earth and deliver profits; some indeed a hundred but some sixty and some thirty.

"Good" is from kalos, which means "beautiful," "of fine quality," and "honorable" (when applied to people."

"Brought forth" is didômi, which means "to give," "to produce," "to devote oneself," and "to deliver." It is the world almost always translated as "give" in the Gospels.

"Fruit" is karpos, which means "fruit," "seed," and "profits." Like our English word, it is has a number of uses, such as "fruit of the earth." However, it also has a very strong economic sense of return on an investment and is even used for taxes.

Mat 13:7 And some fell among thorns; and the thorns sprung up, and choked them:

Again, Christ doesn't say what is scattered among thorns. The use of de (translated here as "and" but usually translated as "but") emphasizes the uncontrolled and random nature of this scattering.

Alternate version: But some fell down among thorns and the thorns got on them and suffocated them.

This version comes closer to the Greek capturing Christ's view of the thorns, entwining their victims like an aggressive vine.

"Thorns" is akantha, which means "thorns," "prickly" or a thorny or prickly plant. As in English, the term "thorny" is used as a metaphor for difficult, as in "a thorny question."

"Sprung up" is NOT exanatellô, from Matt 13:6, but a different word, anabainô, which means "to go up," "to mount," and "to turn up." It is the word used for mounting a horse, going aboard a ship, or ascending to heaven. For plants, it is used specifically to describe when plants grow on sticks or other plants, entwining them, or "mounting" them.

"Choked" is apopnigô, which "to choke," "to suffocate," and "to be drowned." As in English, it is used to denote being choked with rage or annoyance.

Mat 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.

It is interesting that the sun is neither a symbol for good nor evil in Christ's teachings despite the sun's long history as a focus of religion. Christ keeps nature and God clearly separate because of these past confusions. However, in Christ's teaching, light is always beneficial, but heat is always a symbol for pain, suffering and death. (Would it have been different if he was born in a colder climate or during an ice age? Notice, however, that his parables work regardless of climate.) This neatly captures the balance of beneficial and harmful elements in the natural world.

Alternate version: But the sun rises scorching them, and having no root, they wither away.

"And" is from the Greek, de, which means "but." There is not "when" used in the Greek."

"Was up" is from anatellô, which means "to rise," "to make rise up," and "to appear above the horizon." It is the base form of exanatello (rise from), used in the previous version to describe the sprouts rising from the soil.

"They were scorched" is from kaumatizô, which means "to be burnt up," "to suffer from the heat," and "to heat."

"Root" is rhiza, which means "root" and anything that springs from a root. It includes the roots of hairs, feathers, and teeth. It is also a metaphor for roots as a foundation, such as "the roots of the earth."

"They withered away" is from xêrainô, which means "to become dry," "to become parched," and "to wither away." Christ consistently uses water as the symbol of life and dryness as the symbol of death.

Mat 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:

Again, notice that there is no mention of "seeds" being what falls. I find myself thinking back to Chapter 12, where cast-out demons became an analogy for the evil words and deeds that come out of a person, especially the demand for proof. Here, seeds become the analogy for not only the good word, but for all good things that are spread out from good people.

Alternative version: Some fell on stoniness where they had not much earth: and straight away they sprung up through the shallowness of the earth:

The idea is that they rose immediately because they didn't have to work their way up through a thick soil.

"Stony places" is from petrôdês, which is an adjective meaning "rocklike" and "stony."

"Earth" is gê, which is a form of gaia and means "earth," the element, the planet "Earth," "land," and "country." For example, fatherland is patrida gaian. Here, the physical nutrients of soil are compared to the cultural nutrients that we get from a having a land or natuion.

"Forthwith" is from eutheôs, which means "straight," "direct," and "straight away."

"Sprung up" is exanatellô, which means "to cause to spring from." Anatello means "to rise."

"Deepness" is bathos, which means "height" or "depth" measuring up or down. In Greek, it was also use as a metaphor (as it is in English) for depth of mind, e.g. "He is deep." The exact phrase here is me (no) bathos (depth), which we would describe in English as "shallowness."

Mat 13:4 And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up:

I am a little worried about getting useful stuff from this parable because Christ explains it later. However, there are even double meanings within the double meanings explained in later verses.

Alternate version: And by this same scattering, some certainly fell down by the roadway and the winged ones arrived and devoured them.

Notice that the verse actually doesn't mention "seeds," leaving this to refer to whatever is scattered. Looking closer at the Greek, it also doesn't say "birds" but "winged ones," which Christ uses elsewhere to refer both the birds and to spiritual beings.

"Fell" is piptô, which means "to fall," "to fall down," and "to fall upon."

"Fowls" is from the Greek, peteinos, which means "fully-fledged," "able to fly" or "winged." In the form used, peteinon, it refers to any winged thing. There was clearly a conscious choice here not to use the Greek word for bird, which is ornis, or, in the diminutive, ornithion. All the English words referring to birds coming from Greek begin with this "ornith" prefix, incluidng ornithology, the study of birds.

"Devour" is from katesthiô, which means "to eat up" and "to devour." It is a term applied to animals of prey. It also means "to corrode" or "to be gnawed."

Mat 13:3 Behold, a sower went forth to sow;

Given all the symbols used in the last chapter, it seems appropriate that this chapter begins with a parable in which the use of symbols is more obvious. However, here again, there is subtle word play going on.

Alterantive version: You see to sow, one comes out to scatter [seeds].

The lesson here is that spreading seed and good information is not like a rifle shot, a single idea hitting a specific target as it is intended. It is like a shotgun, where the seed and information spreads out in many different directions.

The word use for "sower" and "to sow" in KJV is the same word, speirô, which is a verb. It means "to sow," specifically sowing seeds. It also means "to scatter" like seeds, but it is not the same more negative word used for "scatter" in Matthew 12:30, which is skorpizô, which means "to disperse," the opposite of bring together. Here the idea is spreading what is beneficial.

"Went forth" is exerchomai, which means "to go out" or "to come out." Ex means "out." Erchomai means "to start out," "to come," and "to go."

One Last Thing on Matthew 12

Another interesting theme of the chapter: in an earlier post about Jonah, I mentioned the Greek concept of people being motivated by the belly (physical desires), heart (feeling for others), and mind (mental desires, mostly money). In the beginning of this chapter, Christ adds another component to this triun of modivation: religion. The Greeks operated from the belly, heart, and mind, but the Jews were also driven by religion.

In this chapter, the belly is represented by Jonah who was in the belly of the fish; the mind is represented by Solomon, and religion is represented by the temple. What does Christ say about each? One greater than the temple is here. One greater than Jonah is here. One greater than Solomon is here. What is greater than religion, the belly, and the mind? The heart, feelings that we have for others. Christ is the one inside the heart of the earth.

Christ doesn't say that there is anything wrong with religion, physical needs, or mental desires. He just says that our feelings for others are the highest desire.

See how subtly this case is made? You only find it if you look closely at the text. How important is it? Feeling for others is THE over-arching theme of the chapter, uh, that is, all the Gospels, but you probably knew that.

Matthew Chapter 12 Summary

I spent a long time last night thinking about the lesson arc of this chapter and all its themes. For me, there is something almost miraculous how much is hidden in Christ’s words so I never feel like I have all their meanings. In the next chapter, Christ tells his apostles that everything he says is a symbol for something deeper. This chapter is a perfect example of symbols within symbols connected with symbols.

Christ starts with a discussion about whether or not it is lawful to heal on the Sabbath; making the point that physical needs take precedence over religious laws. He makes his point telling a man to stretch out his hand, healing him. The topic then seemingly changes to casting out demons. He says that a house divided against itself cannot stand and that you must bind a strong man before spoiling his goods. Then the topic seems to change again too good trees bearing good fruit, speaking against the spirit, and the people wanting a sign to prove he is the Christ. Then we have the story of the unclean spirit who leaves a man and returns. The chapter ends with Christ declaring that those who do his father's will are his family.

While there seem to be a number of different topics here, there are actually six clear themes or symbols tightly woven into each other throughout the course of this chapter. When I do the Greek analysis of Matthew, I often think that Matthew as the tax collector obsessed with keeping records and taking complete notes as he followed Christ around. I know all the theories about the origins of the Synoptic Gospels (Q and the rest), but I find it hard to believe the Matthew, the Gospel writer, could have woven together such complicated ideas out of seemingly disconnected verses as tightly as this without following Christ's words exactly.

First, there is an economic theme, which always seems so un-religious but is pervasive in Matthew. But throughout the chapter, especially in the Greek, people producing and protecting their physical goods is held up as an example of good. The ox falling in the ditch in the Sabbath, a strong man protecting his goods, the good tree bearing good friut, the good treasure from the heart, the Queen of Sheba and Solomon, and Christ family being those who produce God's will are all examples of how production or preservation of value are what good is.

This production and preservation comes from being unbound (freed from burden) and its destruction from being bound. The chapter starts with a discussion of being bound by religious laws, then a strong man is bound to spoil his goods; then being forgiven or "unbound" (in Greek, the term "forgiven" means "leave alone" and "let go" and "unbound") for everything except speaking against the spirit; and then Jonah being bound within the fish and Christ within the earth. Finally, the chapter ends finally with the bonds of family.

Tied to this theme of bound and unbound is the theme of what is hidden inside being bound and generating what is seen on the outside. Religious laws (outside) are generated by what God wants (mercy not sacrifice); physical needs (inside) create good actions (outside); kingdoms fall (outside) when they are divided inside; the spirit of God (inside) cannot be spoken against while Christ's acts (outside) can be; the tree (inside) generates the fruitp; a man's heart (inside) determines what comes out of him, and Jonah and Christ going inside creates a change outward sign.

Next, this inside this inside/outside theme is the theme of a "house" as the symbol of what is inside. In Greek, a house is both the physical building and the family unit, like the House of David. David goes into the house of God to eat forbidden bread; a house cannot be divided against itself; a strong man must be bound to break into his house, an unclean spirit returns to the house he has left. And finally, Christ belongs to the house (family) of those who do God's will.

Next, there is the theme of demons, which are symbolic of the worthless ideas and desires inside of us. Demons cannot be divided against themselves; demons bind a strong man to take his good and (in the same story) demons are bound by Christ to take away those they possess; evil words and the desire for a sign are demons, demons go out in the world and then return to their house.

Finally, there is the theme of conflict, which is tied both to the strength of house and the battle between the productive and valuable and the destructive and worthless. The conflict between religious law and higher law, the conflict within a house destroying it, between men and demons who bind them, the conflict between the productive and useless, the worthless spirits are always looking for openings to take advantage of the productive (returning to the ordered house), and the conflict between natural families and the families that produce what God wants.

I could throw in another couple of themes about spirit and judgment but spirit is just another form of insider and judgment is the discernment of what is worthwhile and what is worthless.

So economic value is created and preserved by freedom. Freedom allows what is worthwhile inside of people to change the world on the outside. Worthless spirits inside us handicap our ability to be productive, but these spirits are recognized by what they produce outside. And there is this constant battle where what is worthless and useless tries to take advantage of what is useful and productive.

Mat 12:48 Who is my mother? and who are my brothers?
Mat 12:49 Behold my mother and my brothers!
Mat 12:50 For whoever does the will of my Father who is in heaven, the same is my brother, and sister, and mother.

These verses end a chapter that began with questions of healing on the Sabbath and then moved to the nature of demons and how they are defeated. The over-arching theme has been how worthwhile people produce worthwhile things and that there are not moral limits on doing what is good and valuable to others. The valuable produce more value and only what is worthless comes from those who are worthless.

With this in mind, we offer an alternative version: Who do I come from? and who is with me? You see who I come from and who is with me! Because those who produce what my Father in heaven wishes are my brother, sister, and mother.

The key terms in the first verses are mêtêr ("mother") and adelphos, (aldelphe, in the feminine) which means "sons of the same mother."

In the last verse, the word translated as "do" is poieô, which means "to make" and "to produce." It has the specific sense of "to bring about" and "to cause" through one's efforts.

"Will" is thelêma, which means "will," "desire," and "choice." It has a sense of voluntary and optional as opposed to required.

Mat 12:45 Then he goes and takes with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man is worse than the first. Even so shall it be also unto this wicked generation.

This verse is a little awkward in this King James-based version. It flows better in the Greek. When we remember that Christ is simultaneously refering to not one spirit, but three different forms of "evil spirit" at once--the cast-out devils, the evil words and acts that come out of people, and the need people have for "proof"--it is really quite an amazing statement. It is also filled full of misleading translations.

Alternate version: Then this [bad behavior] will be carried on and invites in many more useless attitudes to govern it: and the resulting condition of that man becomes meaner than his beginning. This is how it is with this over-burdened generation.

First, the word translated as "goes" is not the word that is usually translated as "goes" in the Gospels. It is a new word, poreuômai which means "to be driven," "to be carried," and "to transverse" in the sense of "cross over" or "carry over." It has the sense of proceeding with a journey.

"Takes with" is another uncommon word, paralambanô, which means "to receive from," "to take upon oneself," "to take to oneself," and "to associate oneself."

"Other" is heteros, which means "different" or "opposite" not just "other." It is the basis of our word, heterosexual.

"Dwell" is katoikeô, which means "to settle in," "colonize," "to administer," and "govern."

The rest are the usual mistranslation suspects. "Spirit" is pneuma, which means "wind," "breath," "divine inspiration" and "non-physical beings." Like "spirit" in English, it can also mean "attitude" or "motivation.' "Evil" is poneros ("more evil" poneroteros), which means "burdened by toil," "useless," and "worthless." "Is worse" is from ginomai ("becomes") cheiron (meaner, inferior).