Weymouth New Testament in Modern Speech, Matthew — Key Ideas to Explore
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Pharisees were greatly shocked when they heard those words?"
015:013 "Every plant," He replied, "which my Heavenly Father has not planted will be rooted up.
015:014 Leave them alone. They are blind guides of the blind; and if a blind man leads a blind man, both will fall into some pit."
015:015 "Explain to us this figurative language," said Peter.
015:016 "Are even you," He answered, "still without intellingence?
015:017 Do you not understand that whatever enters the mouth passes into the stomach and is afterwards ejected from the body?
015:018 But the things that come out of the mouth proceed from the heart, and it is these that defile the man.
015:019 For out of the heart proceed wicked thoughts, murder, adultery, fornication, theft, perjury, impiety of speech.
015:020 These are the things which defile the man; but eating with unwashed hands does not defile."
015:021 Leaving that place, Jesus withdrew into the vicinity of Tyre and Sidon.
015:022 Here a Canaanitish woman of the district came out and persistently cried out, "Sir, Son of David, pity me; my daughter is cruelly harassed by a demon."
015:023 But He answered her not a word. Then the disciples interposed, and begged Him, saying, "Send her away because she keeps crying behind us."
015:024 "I have only been sent to the lost sheep of the house of Israel," He replied.
015:025 Then she came and threw herself at His feet and entreated Him. "O Sir, help me," she said.
015:026 "It is not right," He said, "to take the children's bread and throw it to the dogs."
015:027 "Be it so, Sir," she said, "for even the dogs eat the scraps which fall from their masters' tables."
015:028 "O woman," replied Jesus, "great is your faith: be it done to you as you desire." And from that moment her daughter was restored to health.
015:029 Again, moving thence, Jesus went along by the Lake of Galilee; and ascending the hill, He sat down there.
015:030 Soon great crowds came to Him, bringing with them those who were crippled in feet or hands, blind or dumb, and many besides, and they hastened to lay them at His feet. And He cured them,
015:031 so that the people were amazed to see the dumb speaking, the maimed with their hands perfect, the lame walking, and the blind seeing; and they gave the glory to the God of Israel.
015:032 But Jesus called His disciples to Him and said, "My heart yearns over this mass of people, for it is now the third day that they have been with me and they have nothing to eat. I am unwilling to send them away hungry, lest they should faint on the road."
015:033 "Where can we," asked the disciples, "get bread enough in this remote place to satisfy so vast a multitude?"
015:034 "How many loaves have you?" Jesus asked. "Seven," they said, "and a few small fish."
015:035 So He bade all the people sit down on the ground,
015:036 and He took the seven loaves and the fish, and after giving thanks He broke them up and then distributed them to the disciples, and they to the people.
015:037 And they all ate and were satisfied. The broken portions that remained over they took up--seven full hampers.
015:038 Those who ate were 4,000 adult men, without reckoning women and children.
015:039 He then dismissed the people, went on board the boat, and came into the district of Magadan.
016:001 Here the Pharisees and Sadducees came to Him; and, to make trial of Him, they asked Him to show them a sign in the sky.
016:002 He replied, "In the evening you say, `It will be fine weather, for the sky is red;'
016:003 and in the morning, `It will be rough weather to-day, for the sky is red and murky.' You learn how to distinguish the aspect of the heavens, but the signs of the times you cannot.
016:004 A wicked and faithless generation are eager for a sign; but none shall be given to them except the sign of Jonah." and He left them and went away.
016:005 When the disciples arrived at the other side of the Lake, they found that they had forgotten to bring any bread;
016:006 and when Jesus said to them, "See to it: beware of the yeast of the Pharisees and Sadducees,"
016:007 they reasoned among themselves, saying, "It is because we have not brought any bread."
016:008 Jesus perceived this and said, "Why are you reasoning among yourselves, you men of little faith, because you have no bread?
016:009 Do you not yet understand? nor even remember the 5,000 and the five loaves, and how many basketfuls you carried away,
016:010 nor the 4,000 and
Richard Francis Weymouth's 1913 translation of the Gospel of Matthew, presented here in its third edition, replaces the archaic language of the King James Version with what he termed 'modern speech.' The opening genealogy immediately signals this shift: instead of 'begat,' Weymouth writes 'was the father of,' and he inserts parenthetical mothers—'(by Tamar),' '(by Rahab),' '(by Ruth)'—that the traditional text omits. The phrase 'Removal to Babylon' appears three times, a distinctive rendering of the deportation. These choices reveal a translator attentive to both clarity and the narrative's human dimensions.
A Translator's Voice in the Genealogy
Weymouth's handling of Matthew's opening genealogy (1:1–17) is a microcosm of his method. He standardizes the repetitive structure: 'Abraham was the father of Isaac; Isaac of Jacob; Jacob of Judah and his brothers.' The inclusion of the mothers—Tamar, Rahab, Ruth, and 'Uriah's widow'—is unusual for early twentieth-century translations and suggests a sensitivity to the women in Jesus' lineage. The three-part summary (1:17) uses the phrase 'Removal to Babylon' rather than 'captivity' or 'exile,' a lexical choice that emphasizes the event as a forced relocation. Weymouth also capitalizes 'JESUS' and 'CHRIST' in the climactic verse (1:16), visually marking the culmination of the list. These details indicate a translator who made deliberate, sometimes unconventional decisions to produce a readable yet precise text.
Idiomatic Renderings of Key Passages
In the Sermon on the Mount and later teachings, Weymouth consistently replaces traditional phrasing with contemporary equivalents. For example, 'in solemn truth I tell you' (18:3, 18:13, 18:18) stands in for the familiar 'verily I say unto you.' The phrase 'the fire of the Ages' (18:8) and 'the Gehenna of fire' (18:9) render the Greek geennan tou pyros with a specificity that avoids the generic 'hell.' Weymouth also clarifies metaphors: 'causes of falling' (18:7) for 'offenses,' and 'the Kingdom of the Heavens' (18:1, 18:23) instead of 'kingdom of heaven.' These choices reflect an effort to make the text accessible to readers unfamiliar with biblical idioms, while retaining the theological weight of the original.
Narrative Flow and Editorial Decisions
The excerpts show Weymouth's attention to narrative continuity. In the birth narrative (1:18–25), he breaks the angel's speech into shorter sentences: 'She will give birth to a Son, and you are to call His name JESUS for He it is who will save His People from their sins.' The use of 'Mark!' (1:23) for 'Behold' is a striking colloquialism. Later, in the discourse on forgiveness (18:21–22), Peter's question and Jesus' reply are rendered with natural dialogue: 'Master, how often shall my brother act wrongly towards me and I forgive him? seven times?' The response, 'I do not say seven times, but seventy times seven times,' retains the hyperbole while modernizing the phrasing. Weymouth also includes a blank verse number (18:11) with an empty bracket, indicating a textual note or omission—a scholarly gesture that acknowledges variant manuscript traditions.
Readers approaching Weymouth's Matthew should attend to the translator's consistent voice: his preference for 'the Heavens' over 'heaven,' his parenthetical clarifications, and his avoidance of archaic pronouns. Comparing a passage here with the same passage in the King James Version reveals how much of the text's tone is shaped by these small but pervasive choices. The edition is best read as a historical artifact of early twentieth-century translation philosophy, not as a replacement for other versions.
Some afternoons I drift back to Weymouth’s Matthew, where the “fire of the Ages” feels less like judgment and more like a slow, patient burn toward understanding. It makes me think of another quiet volume, Spiritual Victories Through the Light of Salvation — Themes and Context, whose pages seem to carry that same steady warmth, a hand held out in the dark. They share a hush, a knowing.
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