FOOTNOTES:

^a The word adelphos, which literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold.

^b Traditionally translated as "hypocrites," the Greek hupocrites was commonly used to describe stage actors or people playing a role, emphasizing pretended or performed actions. Translating it as “fakers” clarifies the original Greek sense of someone who outwardly displays devotion for attention, rather than genuine faithfulness—a meaning similar but not identical to the English "hypocrite," which now primarily implies moral inconsistency.

^c Some translations include verse six in the same paragraph as verses 1-5, while others make it a standalone paragraph. It seems to be continuing the thought of the preceding verses, discussing what happens when offering unsolicited opinions, probably based on faking having it all together or focusing on judging and controlling others. People can tell, and they’ll either disregard your opinion—like the pigs—or they’ll attack you for it—like the dogs. The point isn’t to figure out who can rightly be called ‘dogs’ or ‘pigs’—which would disregard what it was just saying about judging; there’s nothing wrong with pigs disinterested in pearls. The point is to examine yourself to desire growth so that you can then help others effectively.

^d The Greek term poneros in Greek extends beyond “evil,” often signifying something burdensome, troublesome, or marked by hardship, with roots in ponos—“toil” or “pain.” In secular Greek literature of the time, poneros frequently describes unfavorable or difficult conditions, such as physical ailments or adverse circumstances, emphasizing hardship without implying inherent moral corruption. Similarly, in the Septuagint (the Greek translation of the Hebrew Bible), poneros is often used to describe harm or undesirable situations without a moral judgment. In this context, translating poneros as “burdened” aligns with this usage, capturing a sense of human limitation and imperfection while preserving the contrast with God’s boundless generosity. This translation emphasizes that, although people are “burdened” by struggles and limitations, they are still capable of giving beneficial things to those they love.

^e In Greek, agathos generally means “good,” but more often implying what is beneficial, useful, or constructive, rather than merely “good” in an abstract or moral sense. In literature outside the Bible, agathos often describes things that serve a beneficial purpose or contribute positively to well-being. This meaning is also reflected in the Septuagint, where agathos describes both moral goodness and practical benefits. In this context, translating agatha as “beneficial things” emphasizes God’s attentiveness to what is truly helpful and life-giving, reinforcing the idea that God’s gifts are given with a purposeful intent to support human flourishing.

^f Jesus here ties his message back to where he started in Chapter 5.

^g The Greek term agathos is traditionally rendered as “good,” but it frequently implies functionality, soundness, or healthfulness. The contrast here between agathon (healthy) and sapron (diseased) suggests an emphasis on vitality and productive capacity, rather than moral quality alone.

^h The Greek word kalos is often translated as “good,” but it carries a nuanced meaning, frequently implying attractiveness, beauty, or desirability. Rendering kalos as “appealing” in this context emphasizes the desirable quality of the fruit produced by a “healthy” tree, suggesting that good character results in actions that are visibly desirable and beneficial.

ⁱ The Greek term sapron, often rendered as “bad,” can also refer to something impaired or “diseased,” particularly in agricultural contexts. Translating sapron as “diseased” emphasizes internal corruption or decay that prevents healthy growth. This interpretation contrasts with agathos (“healthy”), suggesting that while a “healthy” tree produces beneficial and appealing fruit, a “diseased” tree, compromised by inner sickness, can only yield harmful or undesirable results.

^j The Greek term poneros, traditionally translated as “evil,” has a broad meaning, including notions of harm, burden, or decay. In agricultural metaphors, poneros can describe fruit that is spoiled, unwholesome, or “rotten,” rather than morally “evil.” In this context, it highlights the sense of decay and unfitness, contrasting sharply with the “appealing” fruit of a healthy tree and emphasizing the passage’s focus on actions that outwardly reflect inner health or corruption.

^k Reference to Jeremiah 8 and 24

^l This is the exact phrase Jesus uses about the Pharisees and Sadducees in Matthew 3:10. He has specific people in mind here and is extending the descriptions of the “evil family” of Jeremiah 8:3 to them.

^m The Greek phrase "kurie, kurie" (Lord, Lord) conveys an intense and respectful plea, where repeating “Lord” emphasizes earnestness. In Greek and Mediterranean culture, repetition in titles often reinforced emotional urgency or deep respect. Kurie itself, typically a title of honor, here highlights both reverence and a culturally recognized form of fervent appeal, commonly used in situations of desperation or strong desire for favor.

ⁿ ‘Reign’ emphasizes God’s ways filling and transforming creation, rather than defining a set place or "kingdom." The Greek term basileia points to God’s influence, bringing about peace, justice, and restoration across lives and systems. This term highlights an active, ongoing impact that begins now and will be fully realized in the future through Jesus, focusing on transformation rather than territory.

^o Traditionally, ‘The will of my Father in the Heaven.’

^p Literally, ‘in your name,’ with the point being serving as a representative of God, not simply speaking the word ‘God’ or ‘Father.’

^q Very literally, it’s something like “you people who are laboring for the No-Law.” The Greek term nomos, traditionally translated as "law," is rendered here as "Torah" because it is referring to the Hebrew "Torah"—the first five books of the Hebrew Bible, including teachings, stories, and instructions. "Torah" stems from a Hebrew root meaning "to guide" or "to throw," symbolizing divine guidance as instruction rather than a legalistic rule. This translation approach preserves the Jewish context and conveys Torah's role as a guiding revelation rather than a restrictive legal code.

^r The Greek word phronimos is frequently translated as "wise" or "prudent," particularly in contexts where it emphasizes discernment or practical wisdom. However, the term also carries connotations of thoughtful awareness and moral attentiveness. By translating it as "conscientious" here, the text underscores not only intellectual wisdom but also an ethical mindfulness—a quality that aligns well with Jesus' emphasis on actions rooted in compassionate integrity.

^s The Greek aner is usually translated as ‘man,’ referring specifically to male adults. However, it can sometimes be used, according BDAG, for groups of mixed gender or individuals regardless of gender. Context determines when that is an appropriate translation, as it is here, where the gender of the person is irrelevant.

^t The Greek word moros, often translated as ‘foolish,’ can also imply ‘thoughtless’ or ‘shortsighted’—a lack of consideration or attentiveness. Rendering it this way highlights a failure to act responsibly, not due to lack of intelligence, but rather a disregard for consequences.

^u Most literally, this word means ‘scribes.’ While they were responsible for transcribing documents, that was only part of their duties. Overall, they were responsible for overseeing the preservation and study of sacred writings and other important documents. The relevance to this story is their expertise regarding the Hebrew scriptures: Torah, Nevi’im and Ketuvim (or TaNaK), what Christians typically refer to as the Old Testament.