Matthew 23:10

An Exegetical Examination of Καθηγητής in Matthew 23:10

This exegetical study of Matthew 23:10 is based on a b-greek discussion from Tuesday, October 26, 1999.

The initial query probes the translation of the Greek term καθηγητής in a Hebrew New Testament as ‘moreh’ and speculates on the Gospel author’s intent to counter the authority of human teachers (such as rabbis, fathers, or Qumran leaders) that might overshadow Jesus’s unique authority in the early church. The discussion further explores whether the Gospel of Matthew aimed to curb the influence of such figures among early Christian communities.

The primary exegetical issue revolves around the precise meaning and translational nuances of καθηγητής in Matthew 23:10, its relationship to διδάσκαλος in the parallel prohibition of verse 8, and the theological implications concerning singular spiritual authority within the early Christian community. The discussion also examines various proposed Hebrew and Aramaic equivalents for καθηγητής and their potential semantic range, seeking to understand the socio-religious context implied by the author’s choice of terminology.

Greek text (Nestle 1904)

μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς, ὁ Χριστός.

Key differences with SBLGNT (2010):

• For Matthew 23:10, the Nestle 1904 text is identical to the SBLGNT (2010), both reading μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς, ὁ Χριστός. There are no significant differences in wording for this verse between these two critical editions.
• However, a noteworthy textual variant exists in Matthew 23:8. While both Nestle 1904 and SBLGNT (2010) read ὑμεῖς δὲ μὴ κληθῆτε ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος (“but you are not to be called ‘Rabbi,’ for you have one Teacher”), some manuscripts (e.g., D, L, W, Θ, 0102, ƒ13, M) present καθηγητής instead of διδάσκαλος in verse 8, thus creating a textual doublet with verse 10.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The critical apparatus of NA28 confirms the stability of καθηγητής in Matthew 23:10, with no major textual variants. The reading ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς, ὁ Χριστός is consistently attested across most manuscript traditions.

Conversely, Matthew 23:8, which contains the prohibition ὑμεῖς δὲ μὴ κληθῆτε ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, shows a notable variant. A number of Western and Koine manuscripts (e.g., D, L, W, Θ, 0102, ƒ13, M, *lat, syrp, cop, geo) substitute καθηγητής for διδάσκαλος. While critical editions (NA28, UBS5, SBLGNT) prefer διδάσκαλος in verse 8, the existence of this variant suggests an early scribal tendency to harmonize the prohibitions of verses 8 and 10, or perhaps an interpretation that saw the terms as largely interchangeable in this specific context.

Lexically, both καθηγητής and διδάσκαλος denote ‘teacher’ or ‘instructor,’ but with subtle differences:

• καθηγητής (kathēgētēs): According to BDAG (3rd ed., p. 487), this term refers to “one who provides instruction as a teacher, teacher, master.” Its etymology from καθηγέομαι (“to lead the way, to guide”) suggests a more specific nuance of authoritative guidance, leadership, or mastery, beyond mere instruction. KITTEL’s TDNT (Vol. 3, p. 642) notes its secular usage for a guide, leader, master, or instructor, emphasizing the authority and direction inherent in the role.
• διδάσκαλος (didaskalos): BDAG (p. 240) defines this as “a person who provides instruction, teacher.” It is a more general term for an instructor, without necessarily implying the same level of guiding authority as καθηγητής.

The discussion also introduced several Hebrew and Aramaic terms that shed light on potential interpretations of καθηγητής:

• ‘moreh’ (מורה): Mentioned as a Hebrew translation for καθηγητής. BDB (p. 435) primarily lists ‘teacher’ for ‘moreh’, but also ‘early rain,’ suggesting its semantic range. In its sense of ‘teacher,’ it can convey guidance.
• ‘manhig’ (מנהיג): Proposed by Franz Delitzsch for καθηγητής in Matthew 23:10 in his Hebrew New Testament. BDB (p. 624) defines ‘manhig’ as ‘leader, guide’ from the verb נהג (nāhag), ‘to lead, drive.’ This term strongly evokes a sense of authoritative leadership and direction.
• ‘marē” (מָרֵא): An Aramaic term meaning ‘Lord,’ cited as a possible, though unlikely, interpretive path for ‘moreh’ (as in μαρὰν ἀθά, 1 Corinthians 16:22).
• ‘m’dabrana’ (ܡܕܒܪܢܐ): The Peshitta’s rendering of καθηγητής in Matthew 23:10, meaning ‘leader’ or ‘guide,’ from the Syriac verb d’bar (ܕܒܪ), ‘to conduct, take (with), lead, govern.’ This aligns closely with ‘manhig’ and the more authoritative nuance of καθηγητής.

Translation Variants with Grammatical & Rhetorical Analysis

The prohibition in Matthew 23:10, μηδὲ κληθῆτε καθηγηταί, is a strong negative command using the aorist subjunctive with μή, indicating a general prohibition against being called by the title ‘Master’ or ‘Leader.’ The rationale provided, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς, ὁ Χριστός, employs εἷς (“one”) to emphasize the singular and exclusive nature of Christ’s authority. This grammatical construction rhetorically elevates Jesus as the sole ultimate authority in teaching and guidance, contrasting him sharply with human leaders.

The distinction between διδάσκαλος in Matthew 23:8 and καθηγητής in verse 10 in critical texts is rhetorically significant. If these terms are intentionally distinct, then verse 8 prohibits being called “Rabbi” because there is only one “Teacher” (διδάσκαλος), while verse 10 prohibits being called “Master/Leader” (καθηγητής) because there is only one “Master/Leader,” the Christ. This deliberate choice of terms suggests a progression or intensification of authority. While διδάσκαλος refers to one who imparts knowledge, καθηγητής carries the additional weight of one who guides and directs with ultimate authority. This distinction reinforces the idea that Jesus’s authority is not merely pedagogical but holistic, encompassing complete guidance and leadership for the community. The repeated emphasis on “one” (εἷς) throughout these verses serves as a powerful rhetorical device to underscore the unique and unparalleled authority of Jesus over any human leader, anticipating and precluding the “cult of personality” or undue deference to human figures that could arise within nascent Christian communities, as evidenced in contexts like 1 Corinthians 1:12.

Conclusions and Translation Suggestions

The exegetical analysis of Matthew 23:10 reveals a profound theological statement regarding the singular authority of Jesus Christ as the ultimate guide and master for his followers. The term καθηγητής, particularly when distinguished from διδάσκαλος in the preceding verse, emphasizes not just teaching, but authoritative leadership and direction. The Gospel writer’s concern is to prevent human leaders from usurping or eclipsing Christ’s unique position, which aligns with the broader anti-hierarchical thrust of this passage within the Sermon on the Mount.

Based on this understanding, the following translation suggestions capture varying nuances of the original text:

1. “Neither be called Master, for your Master is one, the Christ.”
   This translation prioritizes a direct rendering of καθηγητής as ‘Master,’ highlighting the unique, authoritative role of Christ as the primary figure to whom one pledges allegiance.
2. “Do not allow yourselves to be called ‘Guide,’ because you have but one Guide, the Christ.”
   This option emphasizes the active role of leading or guiding inherent in καθηγητής, aligning with proposed translations like ‘manhig’ or ‘m’dabrana’ and underscoring Christ’s function as the ultimate director of believers’ paths.
3. “And do not permit yourselves to be designated as ‘Leaders,’ for you have only one Leader, the Messiah.”
   This translation focuses on the authoritative and singular leadership role, reflecting the Gospel’s concern about human claims to ultimate authority and the potential for a “cult of personality” within the community, directing all ultimate allegiance to Christ as the sole head.