Seeing (so also New Jerusalem Bible) translates a participle which Matthew elsewhere uses to introduce something unexpected that leads to further action (3.7; 9.2, 4, 22, 23, 36; 21.19; 27.24). A number of translators give it the temporal sense of “when he saw” (Moffatt, An American Translation, New American Bible, Barclay, Phillips, New English Bible, Die Bibel im heutigen Deutsch), while Good News Translation simply translates it as a finite verb, coordinate with the one which follows: “Jesus saw … and went up.” Some scholars ascribe to the participle a causative force, on the assumption that Jesus went up the mountain where he could avoid the crowd and instruct his disciples without being disturbed. But Matthew intimates that the whole crowd heard (7.28-29), and so it seems doubtful that a causative force is intended.

Since chapter 5 is treated as beginning a new section, some translations have introduced the crowds as if new information; for example, “There were crowds following Jesus. He saw them and went up… (or, When he saw them, he went up…).” However, the participle Seeing indicates that the narration is continuing from 4.25 (as would the phrase “When he saw”). That is, the crowds have already been introduced to the readers. Therefore it may be better to use a sentence that does in fact follow on from 4.25. For example, translators can say “When he saw the crowds that were following him” or “He saw all those crowds following him and went up.”

Crowds is the object of the participle Seeing; this noun often carries an important meaning in Matthew’s Gospel. Matthew uses the plural form about thirty times, and on most occasions the “crowds” are receptive to the person and teaching of Jesus; the religious leaders are the ones who reject him. Thus in this context it is rather likely that the “crowds” of 4.25 and 5.1a are to be equated with the disciples of 5.1b. In 4.25 the crowds were great groups of people coming from different places to follow Jesus. Here, although the text still has the crowds, they have obviously come together into one large crowd. Translations can have “the large group (or, crowd) of people” or “all the people.”

The place where Jesus went up can be either a mountain or a “hill,” since the Greek word can mean either. Some commentators see here an intended contrast to Sinai, where the Law was given. However, there are no grounds, implicit or explicit, for identifying the mountain as a “New Sinai.”

The Greek noun, whether translated “mountain” or “hill,” has the definite article before it, which leads several scholars to believe that it signifies a well-known location (see also 8.1; 14.23; 15.29; 24.3; 28.16; and especially 17.1, where there is no definite article). At least one commentator thinks that the reference is to the hill country that rises from the western shore of Lake Galilee, while according to the New Jerusalem Bible footnote it is: “one of the hills near Capernaum.” But the evidence is too inconclusive to be dogmatic. Modern translations vary in their renderings: Revised Standard Version and An American Translation have mountain; New American Bible “mountainside”; New English Bible, Moffatt, Phillips, Jerusalem Bible, and Barclay have either “hill” or “hillside.”

Jesus went up on the mountain or hill. There is no reason to use a word like “climb.” The normal word “went” or “went up” is all the translation needs.

A Jewish rabbi usually sat down to teach his disciples (see 13.2; 23.2; 24.3), as did teachers in the synagogue (Luke 4.20). So then the Sermon on the Mount actually reflects a teaching situation, and this is confirmed by Matthew’s choice of verbs.

In many languages the phrase when he sat down is too elliptical or shortened. In these languages one cannot speak of when he sat down without first having said that he did it. Translators will therefore do something like Good News Translation, “where he sat down,” or say “he sat down there.”

“Disciple” means “one who learns from another,” but in the special context of the New Testament the disciples are those persons whom Jesus called, not only to learn his teachings, but to share his life and his destiny. Usually, as here, they are spoken of as his disciples, thus intimating something of the closeness of the relation between the Lord and those whom he called to follow him. In the Gospels the term may refer to the limited circle of the twelve or to Jesus’ followers in general. Although the context here is not specific in its usage of the term, taken in light of 4.25 and 5.1, the larger group seems to be intended.

For disciples most translators have tried to avoid a word that simply means “students,” but it has often been possible to use “apprentices.” Some have used “followers.” “Apprentices” and “followers” are especially appropriate translations in languages where these words are actually used to speak of people who stay with and learn from a teacher, doctor, skilled craftsman, or a person known in Asia as a guru. Other translations have used “companions,” but this is far too general a word to be a good translation of “disciples.” “Helpers” is sometimes acceptable.

Came translates the same verb discussed in 4.3. It is quite possible that the meaning “gather for a formal teaching session” is to be preferred here (see New English Bible “had gathered round”), especially if the “crowds” of verse 1 and the “disciples” of verse 2 are thought to constitute the same group. Some scholars see here a parallel with the men who stood around Ezra when he read the Law (Neh 8.4), and with the priests who gathered around the High Priest at the offering of sacrifice (Sirach 50.11-21). This intimates that the scene is that of a solemn hour of worship: God’s people stand in his presence to hear his teachings from the one who teaches with God’s own authority. As in 4.3, came might have to be “went.” Here it can be translated “gathered around him” (Good News Translation) or “went close to him to listen to him.”

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .