Matthew 22:30

Matthew 22:30

For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

a. NASB 1995: “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.  [NASB95 New American Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995, 2020 by The Lockman Foundation; All Rights Reserved]

b. YLT: For in the rising again they do not marry, nor are they given in marriage, but are as messengers of God in heaven.  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: For in the resurrected state neither do [men] marry nor are [women] given in marriage, but they are like the angels in heaven.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: For at the resurrection of the dead, they neither marry women, nor are women given to men in marriage, but they are like the angels of God in heaven.  [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. ESV: For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved."]

f. Unless otherwise stated, all greek and Hebrew definitions are from Blue Letter Bible

1. “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.”

a. For [Strong: 1063 gár, gar; a primary particle; properly, assigning a reason (used in argument, explanation or intensification; often with other particles):—and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.]

b. in [Strong: 1722 en, en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 and G1537); "in," at, (up-)on, by, etc.:—about, after, against, + almost, × altogether, among, × as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), × mightily, (because) of, (up-)on, (open-)ly, × outwardly, one, × quickly, × shortly, (speedi-)ly, × that, × there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

c. the [Strong: 3588. [tē] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tē] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn,  1063 tou, hé, Hē, hē, hai, tas.]

d. resurrection [Strong: 386 anástasis, an-as'-tas-is; from G450; a standing up again, i.e. (literally) a resurrection from death (individual, genitive case or by implication, (its author)), or (figuratively) a (moral) recovery (of spiritual truth):—raised to life again, resurrection, rise from the dead, that should rise, rising again.]

e. [they] neither [Strong: 3777 oúte, oo'-teh; from G3756 and G5037; not too, i.e. neither or nor; by analogy, not even:—neither, none, nor (yet), (no, yet) not, nothing.]

f. marry [Strong: 1060 gaméō, gam-eh'-o; from G1062; to wed (of either sex):—marry (a wife).]

g. nor [Strong: 3777 oúte, oo'-teh; from G3756 and G5037; not too, i.e. neither or nor; by analogy, not even:—neither, none, nor (yet), (no, yet) not, nothing.]

h. given in marriage [Strong: 1547 ekgamízō, ek-gam-id'-zo; from G1537 and a form of G1061 (compare G1548); to marry off a daughter:—give in marriage.]

i. but [Strong: 235 allá, al-lah'; neuter plural of G243; properly, other things, i.e. (adverbially) contrariwise (in many relations):—and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.]

j. are [Strong: 1526 eisí, i-see'; 3rd person plural present indicative of G1510; they are:—agree, are, be, dure, × is, were.]

k. as [Strong: 5613 hōs, hoce; probably adverb of comparative from G3739; which how, i.e. in that manner (very variously used, as follows):—about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, × with all speed.]

l. [the] angels [Strong: 32  ággelos, ang'-el-os; from ἀγγέλλω aggéllō (probably derived from G71; compare G34) (to bring tidings); a messenger; especially an "angel"; by implication, a pastor:—angel, messenger.]

1). Sadducees did not believe in angels, so Jesus here definitely declares there were.

a). Acts 23:8  For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.

m. [Strong: 3588. [tou] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ts] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn,  1063 tou, hé, Hē, hē, hai, tas.]

n. [of] God [Strong: 2316 theós, theh'-os; of uncertain affinity; a deity, especially (with G3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:—X exceeding, God, god(-ly, -ward).]

o. [in] [Strong: 1722 en, en; a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between G1519 and G1537); "in," at, (up-)on, by, etc.:—about, after, against, + almost, × altogether, among, × as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), × mightily, (because) of, (up-)on, (open-)ly, × outwardly, one, × quickly, × shortly, (speedi-)ly, × that, × there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

p. heaven [Strong: 3772 ouranós, oo-ran-os'; perhaps from the same as G3735 (through the idea of elevation); the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specially, the Gospel (Christianity):—air, heaven(-ly), sky.]

1). Some folks cite this verse to discredit the teaching of Genesis 6:1-4 where angels fornicated with women and produced giants. But the angels that fell and sinned with women left heaven.

a). Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

2). Commentary on the New Testament Use of the Old Testament, G.K. Beale and D. A. Carson: This plot may have been borrowed from the fictitious but well-known folk-tale reflected in Tobit 3:8. 

a). This was a well-known folk tale. It does not mean an apocryphal book [Enoch] was cited.  

3). There is discussion in some passages of the New Testament in the gospels that Jesus cited Apocryphal books, such as Enoch and others. I do not believe that Jesus did cite some of these works, for the following reasons. The Old Testament books at the time of Christ are the same as today, it is a fixed canon. It has been that way over twenty four hundred years. Over four hundred years before Christ was born. It is then true to say it was a fixed canon at the time of Christ. Malachi is the last Old Testament prophet to write.  Conservative scholarship dates Malachi as being written around 420-430 B.C. It appears from two passages in the gospels that Jesus fixed the canon of the Old Testament canon, the first from Matthew, and the second from Luke.  

a).  The New Evidence That Demands A Verdict, Josh McDowell. “With these words [Matthew 23:35] Jesus confirms his witness to the extent of the Old Testament canon. Abel was the first martyr recorded in Scripture (Genesis 4:8), and Zechariah the last martyr to be named in the Hebrew Old Testament order, having been stoned while prophesying to the people “in the court of the house of the LORD” (2 Chronicles 24:21). Genesis was the first book in the Hebrew canon, and Chronicles the last. So Jesus was basically saying “from Genesis to Chronicles,” or according to our order, “from Genesis to Malachi,” thereby confirming the divine authority and inspiration of the entire Hebrew canon.” 

b).  The Hebrew Bible begins with Genesis and ends with Chronicles. Abel was slain in Genesis 4:8 while Zacharias was slain in 2 Chronicles 24:20, 21. This was the equivalent of us saying from Genesis to Revelation. The only problem with this is Jesus said Zecharias was the son of Barachias and in 2 Chronicles 24 it clearly says Zecharias was the son of Jehoiada. This leads one scholar [Dake] to declare that the Zecharias to which Jesus referred was actually the prophet Zecharias whose father was named Berechiah [a slight variation in spelling], not the Zecharias of 2 Chronicles, which would in effect cast doubt on the belief Jesus was setting the bounds of the Old Testament with his statement.

c). Barnes' Notes on the Bible: In the law of Moses - The five books of Moses - Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the "law." The prophets - This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the "former prophets;" and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel, to Malachi, which were called the "latter prophets." The psalms - The word here used probably means what were comprehended under the name of "Hagiographa," or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in "each of" these divisions of the Old Testament there were prophecies respecting himself.

d). There are 24 Hebrew Books in the Hebrew Bible, divided into three sections: The Torah, the five books of Moses; The eight Books of The Prophets: Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, the Minor Prophets; [The 12 books of the Minor Prophets are considered one book; 1 and 2 Samuel are one book; and 1 & 2 Kings are one book]; And the eleven books of The Writings: Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra/Nehemiah, Chronicles; [In the Writings, Ezra and Nehemiah are considered one book and 1 & 2 Chronicles is one book. These 24 Hebrew books in the Hebrew Bible are turned into 39 Old Testament Books in our English Bible. This is the cannon that was accepted by Second Temple Judaism in the time of Christ. 

4). In the above verses (Matthew 23:35; Luke 24:44), it is shown that Jesus set the bounds of the Old Testament Canon. This canon was the one accepted by second Temple Judaism 400 years before Christ Jesus was born. It is the one Christ agreed and supported. This excludes all the inter-testamental books, the Apocrypha: I & II Esdras, Tobit, Judith, Additions to Esther, Wisdom, Ecclesiasticus, Baruch, Letter of Jeremiah, Prayer of Azariah and the Song of the Three Jews, Susanna, Bel and the Dragon, Prayer of Manasseh, I, II, III, & IV Maccabees. None of these books were considered Scripture by Christ Jesus or the Jews. So we shouldn’t either. Jesus also agreed with and gave testimony concerning the three divisions the Hebrew Bible was divided. 

a). Luke 24:44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.