The Fallible Study Bible

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Matthew23:1–36

Woes to Scribes and Pharisees

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Matthew 23:1–36 — Woes to Scribes and Pharisees. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

Then Jesus spoke to the crowds and to His disciples:

Berean Standard Bible · CC0

Greek — tap a word ↓

Tote ho Iēsous elalēsen tois ochlois kai tois autou mathētais

Word by word10 · parsed
ΤότεToteThenG5119
√ τότε — the when, iAdverb
tote: then, at that time A hinge, not a date: the adversaries have stopped asking, and the last public discourse begins.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐλάλησενelalēsenspokeG2980
√ λαλέω — to talk, iVerbAorist Indicative Active3rd Person Singular
laleō: to talk, to utter (Aorist Indicative Active) The verb of speaking aloud rather than of teaching. Matthew uses it for the single completed act of address; Pulpit leans on that unity against critics who would treat chapter 23 as an anthology of sayings gathered from elsewhere.
τοῖςtoisto theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ὄχλοιςochloiscrowdsG3793
√ ὄχλος — a throng (as borne along)NounDative Masculine Plural
ochlos: a throng, as borne along The crowd, not the court. The woes are aimed at the scribes, but they are spoken where the people can hear them, which is the whole force of Ellicott's point that the Lord appeals past the guides to the guided.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῖςtoistoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
μαθηταῖςmathētaisdisciplesG3101
√ μαθητής — a learner, iNounDative Masculine Plural
mathētēs: a learner, disciple The second audience. Verses 1 to 12 will be shaped for them (the prohibitions are all second person plural, "but you"), and only from verse 13 does the address turn on the scribes themselves.
2

“The scribes and Pharisees sit in Moses’ seat.

Berean Standard Bible · CC0

Greek — tap a word ↓

legōn hoi grammateis kai hoi Pharisaioi ekathisan Epi Mōuseōs tēs kathedras

Word by word11 · parsed
λέγωνlegōnG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
οἱhoiTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounNominative Masculine Plural
grammateus: scribe, town-clerk The professional interpreter of the written law. Pulpit observes that the Levitical priests never appear in the Gospels as expositors: that function had passed to the scribes and lawyers, which is why the woes fall on a teaching class and not on a priesthood.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Plural
ἐκάθισανekathisansitG2523
√ καθίζω — to seat down, iVerbAorist Indicative Active3rd Person Plural
kathizō: to seat down (Aorist Indicative Active) A completed sitting with standing effect. The verb, the noun kathedra here, the prōtokathedria of verse 6, and the One kathēmenō on the throne in verse 22 are the chapter's spine: every seat in it is derivative except the last.
ἘπὶEpiinG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ΜωϋσέωςMōuseōsMoses’G3475
√ Μωσεύς — Moseus, Moses, or Mouses (iNounGenitive Masculine Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
καθέδραςkathedrasseatG2515
√ καθέδρα — a bench (literally or figuratively)NounGenitive Feminine Singular
kathedra: a bench, chair Ellicott thinks the words describe "their collective action as represented in the Sanhedrin"; Gill insists rather on the teaching chair, "not that they were his successors in his office as a legislator and mediator." Poole cites Lightfoot for the magistrate's chair and concludes it may be understood of both.
3

So practice and observe everything they tell you. But do not do what they do, for they do not practice what they preach.

Berean Standard Bible · CC0

Greek — tap a word ↓

oun poiēsate kai tēreite panta hosa ean eipōsin hymin de mē poieite kata autōn ta erga gar ou poiousin kai legousin

Word by word21 · parsed
οὖνounSoG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ποιήσατεpoiēsatepracticeG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Imperative Active2nd Person Plural
poieō: to make or do (Aorist Imperative Active) A pointed, occasion-by-occasion obedience.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τηρεῖτεtēreiteobserveG5083
√ τηρέω — perhaps akin to G2334 (θεωρέω))VerbPresent Imperative Active2nd Person Plural
tēreō: to guard, keep watch over (Present Imperative Active) The verb of custody, not merely of compliance: keep it under guard as a rule of life. Set beside the aorist of ποιήσατε it yields Pulpit's reading, a standing habit plus a prompt act, and it is the answer to the charge that the Lord is an enemy of the law (Poole, Gill).
πάνταpantaeverythingG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Plural
pas: all, every, the whole The hinge word of the verse, and the one the whole commentary tradition qualifies. Barnes, Poole, Gill, Geneva and JFB agree independently that the "all" reaches only as far as the seat does, that is, to what is read and rightly drawn out of Moses, not to the traditions elsewhere condemned (Matthew 15:3, 16:6).
ὅσαhosa. . .G3745
√ ὅσος — as (much, great, long, etcPersonal / Relative PronounAccusative Neuter Plural
ἐὰνean. . .G1437
√ ἐάν — a conditional particleConjunction
εἴπωσινeipōsinthey tellG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active3rd Person Plural
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
δὲdeButG1161
√ δέ — but, and, etcConjunction
μὴmē{do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ποιεῖτεpoieitedoG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Imperative Active2nd Person Plural
κατὰkatawhatG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
αὐτῶνautōntheyG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
ἔργαergadoG2041
√ ἔργον — toil (as an effort or occupation)NounAccusative Neuter Plural
ergon: toil, work, deed The word returns in verse 5, where "all their works" are done to be gazed at. Here the works are not to be the disciple's standard; there we learn why, they were built for an audience.
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ποιοῦσινpoiousinthey do not practiceG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Indicative Active3rd Person Plural
καὶkaiwhatG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγουσινlegousinthey preachG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Plural
legō: to lay forth, to say "They say and they do not": Poole's proverb answers it, "He that says and does not, may be heard, but not imitated."
4

They tie up heavy, burdensome loads and lay them on men’s shoulders, but they themselves are not willing to lift a finger to move them.

Berean Standard Bible · CC0

Greek — tap a word ↓

de desmeuousin barea kai dysbastakta phortia kai epititheasin epi tōn anthrōpōn tous ōmous de autoi ou thelousin tō autōn daktylō kinēsai auta

Word by word22 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
δεσμεύουσινdesmeuousinThey tie upG1195
√ δεσμεύω — to be a binder (captor), iVerbPresent Indicative Active3rd Person Plural
desmeuō: to bind as a binder or captor The verb of bundling and of shackling. Gill documents the rabbinic sense of binding and loosing at length from the Talmud, where "the words of the Scribes, all of them are heavy"; the metaphor of loading a pack animal (Barnes) and the metaphor of a legal ruling sit in the one word.
βαρέαbareaheavyG926
√ βαρύς — weighty, iAdjectiveAccusative Neuter Plural
barys: weighty, heavy Hold this adjective: at verse 23 its comparative βαρύτερα names "the weightier matters of the law" that these same men let go. They manufacture heaviness and abandon it, and the Greek says so with one root (G926).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
δυσβάστακταdysbastaktaburdensomeG1419
√ δυσβάστακτος — oppressiveAdjectiveAccusative Neuter Plural
dysbastaktos: oppressive, hard to bear Rare (2 verses). The weight is not the law's but the loading's: Poole and Barnes read the burdens as the real commands of God rigorously pressed, Gill and Pulpit as the elders' traditions; Pulpit admits Alford's reading and answers that Christ would hardly call the God-given rites unbearable burdens.
φορτίαphortialoadsG5413
√ φορτίον — an invoice (as part of freight), iNounAccusative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπιτιθέασινepititheasinlay [them]G2007
√ ἐπιτίθημι — to impose (in a friendly or hostile sense)VerbPresent Indicative Active3rd Person Plural
ἐπὶepionG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνθρώπωνanthrōpōnmen’sG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ὤμουςōmousshouldersG5606
√ ὦμος — the shoulder (as that on which burdens are borne)NounAccusative Masculine Plural
δὲdebutG1161
√ δέ — but, and, etcConjunction
αὐτοὶautoithey themselvesG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Plural
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
θέλουσινthelousinare not willingG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Indicative Active3rd Person Plural
τῷtōvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
αὐτῶνautōnvvvG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
δακτύλῳdaktylōto lift a fingerG1147
√ δάκτυλος — a fingerNounDative Masculine Singular
daktylos: a finger The smallest unit of effort, and shared with the Lukan parallel (G1147, 8 verses).
κινῆσαιkinēsaito moveG2795
√ κινέω — to stir (transitively), literally or figurativelyVerbAorist Infinitive Active
kineō: to stir, to move (Aorist Infinitive Active) Whether the finger is withheld from helping to carry or from shifting the load aside decides the whole charge; the tradition splits, and the verb allows both.
αὐτάautathemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Neuter 3rd Person Plural
5

All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Panta autōn ta erga poiousin pros tois anthrōpois to theathēnai gar platynousin autōn ta phylaktēria kai megalynousin ta kraspeda

Word by word20 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΠάνταPantaAllG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Plural
αὐτῶνautōntheirG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
ἔργαergadeedsG2041
√ ἔργον — toil (as an effort or occupation)NounAccusative Neuter Plural
ποιοῦσινpoiousinare doneG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Indicative Active3rd Person Plural
πρὸςprosforG4314
√ πρός — a preposition of directionPreposition
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ἀνθρώποιςanthrōpoismenG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounDative Masculine Plural
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
θεαθῆναιtheathēnaito seeG2300
√ θεάομαι — to look closely at, iVerbAorist Infinitive Passive
theaomai: to look closely at, to behold (Aorist Infinitive Passive) The passive is the point: they want to be the thing looked at. Ellicott connects this to John 12:42-43, rulers who believed and would not confess because they loved the glory of men, and hears a special sting in the rebuke for those listeners.
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
πλατύνουσινplatynousinThey broadenG4115
√ πλατύνω — to widen (literally or figuratively)VerbPresent Indicative Active3rd Person Plural
platynō: to widen, to broaden A neutral verb turned into an accusation by its object.
αὐτῶνautōntheirG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
φυλακτήριαphylaktēriaphylacteriesG5440
√ φυλακτήριον — a guard-case, iNounAccusative Neuter Plural
phylaktērion: a guard-case, preservative A word about protection used of a devotional object. Barnes and Gill both record the Jewish belief that these kept the wearer from danger, sin, and even evil spirits; Ellicott doubts the higher sense of a memory aid was ever heard in the Greek word. The irony the Greek supplies: safeguards worn broad, by men who cannot escape the judgment of Gehenna (verse 33).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μεγαλύνουσινmegalynousinlengthenG3170
√ μεγαλύνω — to make (or declare) great, iVerbPresent Indicative Active3rd Person Plural
τὰtatheirG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
κράσπεδαkraspedatasselsG2899
√ κράσπεδον — a margin, iNounAccusative Neuter Plural
kraspedon: a margin, hem, fringe Numbers 15:38-39 commanded the tassel with its blue thread so that Israel would look at it and remember the commandments and not go after their own eyes. Enlarged for gazing, the memorial becomes the thing remembered, and the commanded sign is turned exactly against its commanded purpose.
6

They love the places of honor at banquets, the chief seats in the synagogues,

Berean Standard Bible · CC0

Greek — tap a word ↓

de philousin tēn prōtoklisian en tois deipnois kai tas prōtokathedrias en tais synagōgais

Word by word13 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
φιλοῦσινphilousinThey loveG5368
√ φιλέω — to be a friend to (fond of (an individual or an object)), iVerbPresent Indicative Active3rd Person Plural
phileō: to be fond of, to be a friend to Not seeking, not taking: loving. Poole's distinction is the exact one the verb requires, and it is the same verb Matthew uses of the hypocrites who love to pray standing in the synagogues (Matthew 6:5, G5368, 21 verses).
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πρωτοκλισίανprōtoklisianplaces of honorG4411
√ πρωτοκλισία — a reclining first (in the place of honor) at the dinner-bed, iNounAccusative Feminine Singular
prōtoklisia: a reclining first, the place of honour Rare, and the object of the parable at Luke 14:7-11, which closes with the very axiom of verse 12 below: whoever exalts himself will be humbled.
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
δείπνοιςdeipnoisbanquetsG1173
√ δεῖπνον — dinner, iNounDative Neuter Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
πρωτοκαθεδρίαςprōtokathedriaschief seatsG4410
√ πρωτοκαθεδρία — a sitting first (in the front row), iNounAccusative Feminine Plural
prōtokathedria: a sitting first, the front row Rare (4 verses), and cognate with Moses' kathedra in verse 2. The chapter is quietly tracking one noun through three uses: the seat of teaching (v. 2), the seat of honour coveted (v. 6), and the throne that is God's own (v. 22).
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ταῖςtaistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
συναγωγαῖςsynagōgaissynagoguesG4864
√ συναγωγή — an assemblage of personsNounDative Feminine Plural
synagōgē: an assemblage of persons The place returns at verse 34 as the place of flogging: the same benches, a different generation in them.
7

the greetings in the marketplaces, and the title of ‘Rabbi’ by which they are addressed.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai tous aspasmous en tais agorais kai kaleisthai Rhabbi hypo tōn anthrōpōn

Word by word12 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀσπασμοὺςaspasmousgreetingsG783
√ ἀσπασμός — a greeting (in person or by letter)NounAccusative Masculine Plural
aspasmos: a greeting The public marketplace is the point; they sought recognition where the crowd was thickest (Barnes).
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ταῖςtaistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
ἀγοραῖςagoraismarketplacesG58
√ ἀγορά — probably akin to G1453 (ἐγείρω))NounDative Feminine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
καλεῖσθαιkaleisthaithe titleG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPresent Infinitive Middle or Passive
kaleō: to call aloud, to name (Present Infinitive Middle or Passive) A continuous being-named. The next three verses answer this infinitive with three prohibitions in the same verb (μὴ κληθῆτε, μὴ καλέσητε, μηδὲ κληθῆτε): the sin is in the wanting, and the cure is a naming reserved to God and to Christ.
ῬαββίRhabbiof ‘RabbiG4461
√ ῥαββί — my master, iNounNominative Masculine Singular
rhabbi: my master, my great one A young title in the Lord's day, barely a generation old, and already an appetite. Cambridge cites the Talmud's own better word against it, "Love the work but hate the title," and Ellicott the rule of Shemaiah that men should love the work and hate the Rabbi-ship: the rebuke was not foreign to Israel's own teachers.
ὑπὸhypobyG5259
√ ὑπό — under, iPreposition
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνθρώπωνanthrōpōn[which they are addressed]G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
8

But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Hymeis mē klēthēte Rhabbi gar hymōn estin heis ho didaskalos de hymeis este pantes adelphoi

Word by word16 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὙμεῖςHymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
sy: thou, you (emphatic plural) The pivot of the discourse. Everything from verse 2 to 7 has been third person description; from here it is second person command, and the pronoun marks the turn.
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
κληθῆτεklēthēteare not to be calledG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Subjunctive Passive2nd Person Plural
kaleō: to call, to name (Aorist Subjunctive Passive) Passive, and so aimed at the appetite for the title rather than at ordinary courtesy. Barnes applies it to "Doctor of Divinity" and thinks the spirit of the command violated by receiving such a title; Pulpit and Poole answer that Paul called himself a father (1 Corinthians 4:15) and a teacher of the Gentiles, so it is the affectation and not the word that is forbidden. The tradition itself disagrees here, and honestly.
ῬαββίRhabbiRabbiG4461
√ ῥαββί — my master, iNounNominative Masculine Singular
γάρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἐστινestin[have]G1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
εἷςheisoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
heis: one Three times in five verses (vv. 8, 9, 10). The numeral does the theological work: one Teacher, one Father, one Instructor. Every title the scribes coveted is not merely immodest but occupied.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
διδάσκαλοςdidaskalosTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounNominative Masculine Singular
didaskalos: an instructor, teacher The reading of the older witnesses, against the received Καθηγητής. Whether the one Teacher here is the Father (Pulpit, citing Matthew 16:17 and John 6:45) or Christ (Gill, Geneva, the Vulgate's Magister) is a real and unsettled question, and the shorter text leaves it open.
δὲdeandG1161
√ δέ — but, and, etcConjunction
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
ἐστεesteareG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
πάντεςpantesallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
ἀδελφοίadelphoibrothersG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounNominative Masculine Plural
adelphos: a brother Not an exhortation but a description. Gill draws both senses, brotherhood as believers and equality as apostles, "one as such, no, not Peter, having no pre-eminence over the other."
9

And do not call anyone on earth your father, for you have one Father, who is in heaven.

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Greek — tap a word ↓

kai kalesēte mē epi tēs gēs hymōn patera gar hymōn estin heis ho Patēr ho ouranios

Word by word16 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
καλέσητεkalesētedo not call anyoneG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Subjunctive Active2nd Person Plural
kaleō: to call, to name (Aorist Subjunctive Active) Active voice, deliberately. Verse 8 guarded the disciple against wanting the title; verse 9 guards him against handing it out. Between them, the trade in honours is cut at both ends.
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἐπὶepionG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γῆςgēsearthG1093
√ γῆ — soilNounGenitive Feminine Singular
gē: soil, earth, land "Upon the earth," set against ὁ οὐράνιος at the end of the verse: the whole verse is built on that opposition.
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
πατέραpaterafatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounAccusative Masculine Singular
patēr: a father, literally or figuratively A title of the rabbinic schools (Ellicott, Gill), and Ellicott is unusually frank about its Christian afterlife: Abbot from Abba, Papa and Pope, "our Father in God" for bishops, "liable to the same abuse." He refuses a literalist ban and states the real command: not to recognise the fatherhood of men so as to forget the Fatherhood of God. Gill agrees that natural and spiritual fathers keep the name honestly.
γάρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἐστινestin[have]G1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
εἷςheisoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠατὴρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
ὁhowho [is]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
οὐράνιοςouraniosin heavenG3770
√ οὐράνιος — celestial, iAdjectiveNominative Masculine Singular
ouranios: celestial, heavenly An adjective, not a location. Compare Matthew 6:9, where the Father is addressed in the heavens; here He is named by His nature, which is what disqualifies every earthly rival.
10

Nor are you to be called instructors, for you have one Instructor, the Christ.

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Greek — tap a word ↓

mēde klēthēte kathēgētai hoti hymōn estin heis kathēgētēs ho Christos

Word by word10 · parsed
μηδὲmēdeNorG3366
√ μηδέ — but not, not evenConjunction
κληθῆτεklēthēteare you to be calledG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Subjunctive Passive2nd Person Plural
καθηγηταίkathēgētaiinstructorsG2519
√ καθηγητής — a guide, iNounNominative Masculine Plural
kathēgētēs: a conductor, guide The word of leadership, and precisely the office the scribes claimed: Ellicott, Pulpit and Geneva all send the reader to Romans 2:19-20, "a guide of the blind," and Pulpit notes that this is "just what the Pharisees claimed to be (see ver. 16)." Verse 16 then calls them blind guides, ὁδηγοὶ τυφλοί, which is the same claim judged.
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἐστινestin[have]G1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
εἷςheisoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
καθηγητὴςkathēgētēsInstructorG2519
√ καθηγητής — a guide, iNounNominative Masculine Singular
kathēgētēs: guide, leader Repeated, now of Christ. Gill explains why the repetition was necessary: the point is "a matter of so much importance to the honour of Christ, and men being so apt to set up for masters themselves."
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΧριστόςChristosChristG5547
√ Χριστός — anointed, iNounNominative Masculine Singular
Christos: anointed The only title in the passage that is not withdrawn from a man and handed to God, but claimed outright by the Speaker. Pulpit reads the rest of the verse against the sects of 1 Corinthians 1:12 and 3:5, parties "ranged under various leaders, and generally bearing their founder's name."
11

The greatest among you shall be your servant.

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho meizōn hymōn estai hymōn diakonos

Word by word7 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
μείζωνmeizōngreatestG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveNominative Masculine SingularComparative
megas: big, great (Comparative) A comparative, which leaves the ranking real. The Lord does not deny that one disciple may be greater than another; He redefines what the greater one does.
ὑμῶνhymōnamong youG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἔσταιestaishall beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
eimi: to be (Future Indicative Middle) Promise or precept: the tradition in the brief does not settle it, and neither will we.
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
διάκονοςdiakonosservantG1249
√ διάκονος — an attendant, iNounNominative Masculine Singular
diakonos: an attendant, table-servant The word that will name a church office by the time Philippians and 1 Timothy are written. Set beside the couches of verse 6: the men who loved the first place at the dinner are told that the first place belongs to whoever is carrying the dishes.
12

For whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

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Greek — tap a word ↓

de Hostis hypsōsei heauton tapeinōthēsetai kai hostis tapeinōsei heauton hypsōthēsetai

Word by word10 · parsed
δὲdeForG1161
√ δέ — but, and, etcConjunction
ὍστιςHostiswhoeverG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Singular
ὑψώσειhypsōseiexaltsG5312
√ ὑψόω — to elevate (literally or figuratively)VerbFuture Indicative Active3rd Person Singular
hypsoō: to elevate, to lift up The same verb John uses of the lifting up of the Son of Man (John 3:14, 12:32), where exaltation and crucifixion are one act. The law of this verse is therefore not only enforced by Christ but exhibited in Him.
ἑαυτὸνheautonhimselfG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounAccusative Masculine 3rd Person Singular
ταπεινωθήσεταιtapeinōthēsetaiwill be humbledG5013
√ ταπεινόω — to depressVerbFuture Indicative Passive3rd Person Singular
tapeinoō: to depress, to make low (Future Indicative Passive) A divine passive. Pulpit reads the first clause as prophetic of "the speedy overthrow of the haughty Pharisees" within the generation named in verse 36, and the second as fulfilled in Christ and applied by Peter in 1 Peter 5:5-6.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὅστιςhostiswhoeverG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Singular
ταπεινώσειtapeinōseihumblesG5013
√ ταπεινόω — to depressVerbFuture Indicative Active3rd Person Singular
ἑαυτὸνheautonhimselfG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounAccusative Masculine 3rd Person Singular
ὑψωθήσεταιhypsōthēsetaiwill be exaltedG5312
√ ὑψόω — to elevate (literally or figuratively)VerbFuture Indicative Passive3rd Person Singular
hypsoō: to elevate (Future Indicative Passive) Gill notes the honest qualifier the tradition adds: "if not in this world, yet in the world to come."
13

Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ouai hymin grammateis kai Pharisaioi hypokritai hoti kleiete tēn basileian tōn ouranōn emprosthen tōn anthrōpōn gar hymeis ouk eiserchesthe oude aphiete eiselthein tous eiserchomenous

Word by word25 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ouai: woe A cry of grief as much as of judgment (Ellicott, Maclaren). Pulpit notes the deliberate symmetry with the eight beatitudes that opened the public teaching: benedictions at the beginning, woes at the end.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounVocative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Plural
ὑποκριταίhypokritaiyou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
hypokritēs: a stage-player, one acting a part Seven times in this chapter. The metaphor is the theatre, and it fits verse 5's πρὸς τὸ θεαθῆναι exactly: acting is done for the ones watching.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
κλείετεkleieteYou shutG2808
√ κλείω — to close (literally or figuratively)VerbPresent Indicative Active2nd Person Plural
kleiō: to close, to shut (Present Indicative Active) A present of habit. Barnes lists the means, false doctrine about the Messiah, binding men to tradition, opposing Jesus, and Pulpit adds excommunication (John 9:22, 34) and slander (Matthew 9:34). Gill is careful to say that eternal life itself cannot be shut by men, only the door of the present dispensation.
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
βασιλείανbasileiankingdomG932
√ βασιλεία — properly, royalty, iNounAccusative Feminine Singular
basileia: royalty, kingdom, reign "The kingdom of the heavens": Matthew's characteristic phrase, and the thing these men have the keys to. Compare Matthew 16:19, where binding and loosing and the keys are given away to other hands.
τῶνtōnofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
οὐρανῶνouranōnheavenG3772
√ οὐρανός — the skyNounGenitive Masculine Plural
ἔμπροσθενemprosthenin men’s facesG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
τῶνtōn. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνθρώπωνanthrōpōn. . .G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ὑμεῖςhymeisYou yourselvesG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
εἰσέρχεσθεeiserchesthedo not enterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbPresent Indicative Middle or Passive2nd Person Plural
οὐδὲoudenorG3761
√ οὐδέ — not however, iConjunction
ἀφίετεaphietewill you letG863
√ ἀφίημι — an intensive form of , to go)VerbPresent Indicative Active2nd Person Plural
aphiēmi: to send away, let go, permit, forgive The unit's most load-bearing verb, used three times in the chapter (13, 23 twice). Refusing to let men in, letting go of mercy, and being told not to let go the small things are all one Greek word, which is also the word for forgiveness.
εἰσελθεῖνeiseltheininG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
τοὺςtousthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
εἰσερχομένουςeiserchomenouswish to enterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbPresent Participle Middle or PassiveAccusative Masculine Plural
eiserchomai: to enter (Present Participle) "Those entering": the participle has them already on the way in, which is why Geneva glosses it "Who are even at the door." The obstruction is not abstract; it catches people mid-step.
14

⚙ The critical text omits the original-language words of this verse (a textual variant); the BSB prints it. No word cards are shown — a stated gap, not invented text.

15

Woe to you, scribes and Pharisees, you hypocrites! You traverse land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin grammateis kai Pharisaioi hypokritai hoti periagete tēn tēn xēran kai thalassan poiēsai hena prosēlyton kai hotan genētai poieite auton diploteron huion geennēs hymōn

Word by word25 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounVocative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Plural
ὑποκριταίhypokritaiyou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
περιάγετεperiageteYou traverseG4013
√ περιάγω — to take around (as a companion)VerbPresent Indicative Active2nd Person Plural
periagō: to take around, to travel about The same verb Matthew uses of Jesus going about Galilee teaching and healing (4:23, 9:35). Pulpit is careful that proselytising in itself is not the sin: as holders of revelation the Jews might well have sought to lighten the darkness; what is condemned is the motive and the product.
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ξηρὰνxēran[land]G3584
√ ξηρός — aridAdjectiveAccusative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
θάλασσανthalassanseaG2281
√ θάλασσα — the sea (genitive case or specially)NounAccusative Feminine Singular
ποιῆσαιpoiēsaito winG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Infinitive Active
ἕναhenaa singleG1520
√ εἷς — oneAdjectiveAccusative Masculine Singular
προσήλυτονprosēlytonconvertG4339
√ προσήλυτος — an arriver from a foreign region, iNounAccusative Masculine Singular
prosēlytos: an arriver from a foreign region, a convert Ellicott's account is the fullest and the bleakest: proselytes "were regarded as the leprosy of Israel, hindering the coming of the Messiah," and he judges that in this verse "our Lord was, in part at least, expressing the judgment of the better Jews." Cambridge notes that Paul the Pharisee carried the same zeal into his new faith, "with a higher motive."
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὅτανhotanwhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
γένηταιgenētaihe becomes [one]G1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Subjunctive Middle3rd Person Singular
ποιεῖτεpoieiteyou makeG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Indicative Active2nd Person Plural
αὐτὸνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
διπλότερονdiploterontwice as muchG1362
√ διπλοῦς — two-foldAdjectiveAccusative Masculine SingularComparative
diplous: twofold (Comparative) A comparative piled on a doubling. The mechanism, according to Ellicott, Poole and Pulpit alike: the convert learned the vices of the Jew on top of the vices of the heathen, "and in rebus malis a discipulis magistri facile superentur," in evil things the pupils easily outdo the masters.
υἱὸνhuiona sonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounAccusative Masculine Singular
γεέννηςgeennēsof hellG1067
√ γέεννα — valley of (the son of) HinnomNounGenitive Feminine Singular
geenna: the valley of the son of Hinnom A place-name become a doom-word. It returns in verse 33, where the teachers themselves ask how they will flee the judgment of that same Gehenna: they doubled it for their convert and could not escape it themselves.
ὑμῶνhymōnas you areG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
16

Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin typhloi hodēgoi hoi legontes Hos an omosē en tō naō estin ouden d’ hos an omosē en tō chrysō tou naou opheilei

Word by word24 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τυφλοὶtyphloiblindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveVocative Masculine Plural
typhlos: opaque, as if smoky; blind Repeated at 17, 19, 24, 26. Blindness is this section's charge as hypocrisy was the last section's: not pretence now but incapacity, men who cannot see the size of things.
ὁδηγοὶhodēgoiguidesG3595
√ ὁδηγός — a conductor (literally or figuratively (teacher))NounVocative Masculine Singular
hodēgos: a conductor, guide Rare (5 verses), and the noun of the very office claimed in verse 10 (καθηγητής). JFB calls the phrase a "striking expression this of the ruinous effects of erroneous teaching."
οἱhoi[You]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Masculine Plural
λέγοντεςlegontessayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveVocative Masculine Plural
ὋςHosIf anyoneG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ὀμόσῃomosēswearsG3660
√ ὀμνύω — to swear, iVerbAorist Subjunctive Active3rd Person Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ναῷnaōtempleG3485
√ ναός — a fane, shrine, templeNounDative Masculine Singular
naos: a shrine, sanctuary The inner house, not the outer courts. Gill quotes the actual oaths from the Talmud, "by the temple, it is in our hands," "by this habitation," so the practice Christ describes is documented in Jewish sources.
ἐστινestinit meansG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὐδένoudennothingG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveNominative Neuter Singular
δ’d’butG1161
√ δέ — but, and, etcConjunction
ὃςhosif anyoneG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ὀμόσῃomosēswearsG3660
√ ὀμνύω — to swear, iVerbAorist Subjunctive Active3rd Person Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
χρυσῷchrysōgoldG5557
√ χρυσός — goldNounDative Masculine Singular
chrysos: gold Not the gilding of the building, according to JFB, Ellicott and Cambridge, but the Corban, the gold given into the treasury. That reading explains the motive: the binding oath was the one that secured an offering from which the teachers themselves drew benefit. Gill states it plainly, "their interest was in it; it was for their gain."
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ναοῦnaoutempleG3485
√ ναός — a fane, shrine, templeNounGenitive Masculine Singular
ὀφείλειopheileihe is bound by his oathG3784
√ ὀφείλω — to owe (pecuniarily)VerbPresent Indicative Active3rd Person Singular
opheilō: to owe, to be a debtor Money language for a sacred act. Geneva's note that sin is called debt in Syriac opens onto the Lord's Prayer; the scribes have inverted the idiom, making the oath a debt they can choose to incur.
17

You blind fools! Which is greater: the gold, or the temple that makes it sacred?

Berean Standard Bible · CC0

Greek — tap a word ↓

typhloi kai mōroi gar tis estin meizōn ho chrysos ē ho naos ho hagiasas ton chryson

Word by word16 · parsed
τυφλοίtyphloi[You] blindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveVocative Masculine Plural
typhlos: blind Repeated from verse 16, now with fools added: the charge escalates from incapacity to culpability.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μωροὶmōroifoolsG3474
√ μωρός — dull or stupid (as if shut up), iAdjectiveVocative Masculine Plural
mōros: dull, stupid; foolish In Hebrew wisdom the fool is not the unintelligent man but the man who will not fear God (Psalm 14:1; Proverbs 1:7). Pulpit's gloss is therefore exact, and it sits uneasily beside Matthew 5:22 until one notices that the One speaking is the Judge there named.
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
τίςtisWhichG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
ἐστίνestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
μείζωνmeizōngreaterG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveNominative Masculine SingularComparative
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
χρυσὸςchrysosgoldG5557
√ χρυσός — goldNounNominative Masculine Singular
ἢēorG2228
√ ἤ — disjunctive, orConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ναὸςnaostempleG3485
√ ναός — a fane, shrine, templeNounNominative Masculine Singular
naos: a shrine, sanctuary The house, against the treasure in it. Gill's answer is the whole argument of the section: "whatever holiness it had, it had it from the temple, and therefore the temple must be greater than that."
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἁγιάσαςhagiasasthat makes it sacredG37
√ ἁγιάζω — to make holy, iVerbAorist Participle ActiveNominative Masculine Singular
hagiazō: to make holy (Aorist Participle Active) Derived holiness cannot outrank its source. This is the principle that will carry through to verse 21, where the sanctuary itself turns out to be derivative: the house is holy because Someone dwells in it.
τὸνton. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
χρυσόνchryson. . .G5557
√ χρυσός — goldNounAccusative Masculine Singular
18

And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’

Berean Standard Bible · CC0

Greek — tap a word ↓

kai Hos an omosē en tō thysiastēriō estin ouden d’ hos an omosē en tō dōrō tō epanō autou opheilei

Word by word20 · parsed
καίkaiAnd [you say]G2532
√ καί — and, also, even, so then, too, etcConjunction
ὋςHosIf anyoneG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ὀμόσῃomosēswearsG3660
√ ὀμνύω — to swear, iVerbAorist Subjunctive Active3rd Person Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
θυσιαστηρίῳthysiastēriōaltarG2379
√ θυσιαστήριον — a place of sacrifice, iNounDative Neuter Singular
thysiastērion: a place of sacrifice, altar Consecrated with unusual solemnity in the law (Exodus 29:36-37; 30:28-29; Numbers 7:10), which Pulpit lists: this is the centre of sacrificial worship, and an oath on it was reckoned void.
ἐστινestinit meansG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὐδένoudennothingG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveNominative Neuter Singular
δ’d’butG1161
√ δέ — but, and, etcConjunction
ὃςhosif anyoneG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ὀμόσῃomosēswearsG3660
√ ὀμνύω — to swear, iVerbAorist Subjunctive Active3rd Person Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
δώρῳdōrōgiftG1435
√ δῶρον — a presentNounDative Neuter Singular
dōron: a present, gift The Corban. JFB is blunt about the working of the rule: what is devoted "is no longer his own, even though the necessities of the parent might require it" (Matthew 15:5). The oath-formula that binds is exactly the one that yields revenue.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ἐπάνωepanōonG1883
√ ἐπάνω — up above, iPreposition
αὐτοῦautouitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Neuter 3rd Person Singular
ὀφείλειopheileihe is bound by his oathG3784
√ ὀφείλω — to owe (pecuniarily)VerbPresent Indicative Active3rd Person Singular
opheilō: to owe, to be a debtor Rendered "he is guilty" by the Authorized Version here, which JFB corrects: "It should have been rendered, 'he is a debtor,' as in Mt 23:16." The BSB's "bound by his oath" keeps the sense of obligation.
19

You blind men! Which is greater: the gift, or the altar that makes it sacred?

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Greek — tap a word ↓

typhloi gar ti meizon to dōron ē to thysiastērion to hagiazon to dōron

Word by word13 · parsed
τυφλοίtyphloiYou blind menG5185
√ τυφλός — opaque (as if smoky), iAdjectiveVocative Masculine Plural
typhlos: blind The third address of blindness in four verses (16, 17, 19), and not the last (24, 26).
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
τίtiWhichG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Neuter Singular
μεῖζονmeizon[is] greaterG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveNominative Neuter SingularComparative
megas: great (Comparative, neuter) Neuter to match its objects. A small grammatical courtesy that shows the two questions of vv. 17 and 19 are one argument in two registers.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
δῶρονdōrongiftG1435
√ δῶρον — a presentNounNominative Neuter Singular
ἢēorG2228
√ ἤ — disjunctive, orConjunction
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
θυσιαστήριονthysiastērionaltarG2379
√ θυσιαστήριον — a place of sacrifice, iNounNominative Neuter Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ἁγιάζονhagiazonthat makes it sacredG37
√ ἁγιάζω — to make holy, iVerbPresent Participle ActiveNominative Neuter Singular
hagiazō: to make holy (Present Participle Active) Continuous sanctifying, from Exodus 29:37. Gill's citation of the Mishnah is the striking thing here: the very tradition that let a man swear freely by the altar taught that the altar imparted holiness to the gift. The Lord is not importing a foreign principle but holding theirs against them.
τὸto. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
δῶρονdōron. . .G1435
√ δῶρον — a presentNounAccusative Neuter Singular
20

So then, he who swears by the altar swears by it and by everything on it.

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Greek — tap a word ↓

oun ho omosas en tō thysiastēriō omnyei en autō kai en pasi tois epanō autou

Word by word15 · parsed
οὖνounSo thenG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ὁhohe whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὀμόσαςomosasswearsG3660
√ ὀμνύω — to swear, iVerbAorist Participle ActiveNominative Masculine Singular
omnyō: to swear (Aorist Participle Active) A past act with present force.
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
θυσιαστηρίῳthysiastēriōaltarG2379
√ θυσιαστήριον — a place of sacrifice, iNounDative Neuter Singular
ὀμνύειomnyeiswearsG3660
√ ὀμνύω — to swear, iVerbPresent Indicative Active3rd Person Singular
omnyō: to swear (Present Indicative Active) The same verb, now present: the oath is still in effect at the moment the evasion is attempted.
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτῷautōitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Neuter 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
πᾶσιpasieverythingG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Neuter Plural
pas: all, every, the whole The word that defeats the casuistry. Nothing on the altar can be detached from the altar, and Poole's summary of the whole section follows: though the man who swears by a creature is a profane swearer, "yet he is bound by his oath, he indeed swearing by the God of those creatures."
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ἐπάνωepanōonG1883
√ ἐπάνω — up above, iPreposition
αὐτοῦautouitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Neuter 3rd Person Singular
21

And he who swears by the temple swears by it and by the One who dwells in it.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ho omosas en tō naō omnyei en autō kai en tō katoikounti auton

Word by word14 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhohe whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὀμόσαςomosasswearsG3660
√ ὀμνύω — to swear, iVerbAorist Participle ActiveNominative Masculine Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ναῷnaōtempleG3485
√ ναός — a fane, shrine, templeNounDative Masculine Singular
naos: a shrine, sanctuary The house that is holy because it is inhabited. The whole chain of vv. 16-22 lands here: gold is holy from the sanctuary, the sanctuary from its Indweller.
ὀμνύειomnyeiswearsG3660
√ ὀμνύω — to swear, iVerbPresent Indicative Active3rd Person Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτῷautōitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōthe [One]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
κατοικοῦντιkatoikountiwho dwellsG2730
√ κατοικέω — to house permanently, iVerbPresent Participle ActiveDative Masculine Singular
katoikeō: to house permanently, to settle down A word of permanent residence, grounded by Barnes in the cloud on the mercy-seat (1 Kings 8:10-13; Psalm 80:1) and by Pulpit in 1 Kings 8:13 and Psalm 132:14. Pulpit draws from it a general principle, that God sanctifies things and places set apart for His service; the honest complication, which he names himself, is that the aorist variant would date that indwelling as finished.
αὐτόνautonin itG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
22

And he who swears by heaven swears by God’s throne and by the One who sits on it.

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Greek — tap a word ↓

kai ho omosas en tō ouranō omnyei en tou Theou tō thronō kai en tō kathēmenō epanō autou

Word by word18 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhohe whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὀμόσαςomosasswearsG3660
√ ὀμνύω — to swear, iVerbAorist Participle ActiveNominative Masculine Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
οὐρανῷouranōheavenG3772
√ οὐρανός — the skyNounDative Masculine Singular
ouranos: the sky, heaven Pulpit records that the Talmudists held an oath by heaven or earth not binding, "on the ground, probably, that these were mere creatures." The reply here is that there is no such thing as a merely creaturely oath.
ὀμνύειomnyeiswearsG3660
√ ὀμνύω — to swear, iVerbPresent Indicative Active3rd Person Singular
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouGod’sG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
θρόνῳthronōthroneG2362
√ θρόνος — a stately seat ("throne")NounDative Masculine Singular
thronos: a stately seat, throne The chapter's last seat and its only unborrowed one. See also Matthew 5:34, where the same prohibition of swearing by heaven is given to the disciples, and Matthew 25:31, where this throne is occupied by the Son of Man.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνenbyG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōthe [One]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
καθημένῳkathēmenōwho sitsG2521
√ κάθημαι — and (to sitVerbPresent Participle Middle or PassiveDative Masculine Singular
kathēmai: to sit, to be seated (Present Participle) Cognate with the scribes' sitting in verse 2. Gill's summary is the plain one: "swearing by anything that has any relation to God, is implicitly swearing by him," since no appeal can be made to a thing that cannot hear it.
ἐπάνωepanōonG1883
√ ἐπάνω — up above, iPreposition
αὐτοῦautouitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
23

Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former.

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Greek — tap a word ↓

Ouai hymin grammateis kai Pharisaioi hypokritai hoti apodekatoute to hēdyosmon kai to anēthon kai to kyminon kai aphēkate ta barytera tou nomou tēn krisin kai to eleos kai tēn pistin edei poiēsai tauta de mē aphienai kakeina

Word by word37 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounVocative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Plural
ὑποκριταίhypokritaiyou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀποδεκατοῦτεapodekatouteYou pay tithes ofG586
√ ἀποδεκατόω — to tithe (as debtor or creditor)VerbPresent Indicative Active2nd Person Plural
apodekatoō: to tithe, as debtor or creditor A levy on herbs, which the written law never demanded. Cambridge notes that zeal in tithes had been a mark of the Maccabean reform; the fault here is not the practice but its position in the accounts.
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἡδύοσμονhēdyosmonmintG2238
√ ἡδύοσμον — a sweet-scented plant, iNounAccusative Neuter Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἄνηθονanēthondillG432
√ ἄνηθον — dillNounAccusative Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
κύμινονkyminoncuminG2951
√ κύμινον — dill or fennel ("cummin")NounAccusative Neuter Singular
καὶkaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀφήκατεaphēkateyou have disregardedG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Indicative Active2nd Person Plural
aphiēmi: to send away, let go, forgive (Aorist Indicative Active) The unit's key verb, in its third of four appearances. Read with verse 13, a single deformity emerges: these men will release nothing they should release and have released everything they should have held.
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
βαρύτεραbaryteraweightier [matters]G926
√ βαρύς — weighty, iAdjectiveAccusative Neuter PluralComparative
barys: weighty (Comparative) The word of verse 4, now comparative. Gill and Cambridge both document the rabbinic division of commandments into light and heavy, with Cambridge quoting the saying, "Observance of the lesser precepts is rewarded on earth; observance of the greater precepts is rewarded in heaven." The categories were theirs. The weighting was not.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
νόμουnomoulawG3551
√ νόμος — law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume)NounGenitive Masculine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
κρίσινkrisinjusticeG2920
√ κρίσις — decision (subjectively or objectively, for or against)NounAccusative Feminine Singular
krisis: decision, judgment, justice Hold this noun: in verse 33 the same word (G2920) is the judgment of Gehenna they cannot flee. Justice let go returns as sentence. Pulpit takes it here as equity to one's neighbour, citing Deuteronomy 16:19 and Jeremiah 5:1, a search for one man who does judgment.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἔλεοςeleosmercyG1656
√ ἔλεος — compassion (human or divine, especially active)NounAccusative Neuter Singular
eleos: compassion, mercy Set by Pulpit against "the feeling of those who devour widows' houses"; the law's mercy clauses for the widow, the stranger and the debtor are the standard being flouted.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πίστινpistinfaithfulnessG4102
√ πίστις — persuasion, iNounAccusative Feminine Singular
pistis: persuasion, faith, fidelity Faithfulness to one's word, or faith toward God: the brief's voices divide, and Luke's "love of God" complicates rather than settles it. JFB proposes that Micah's "walking humbly with our God" presupposes and comprehends both Matthew's faith and Luke's love.
ἔδειedeiYou should haveG1163
√ δεῖ — also deon deh-on'VerbImperfect Indicative Active3rd Person Singular
dei: it is necessary (Imperfect Indicative) A necessity that already applied and was already ignored.
ποιῆσαιpoiēsaipracticedG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Infinitive Active
ταῦταtautathe latterG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
δὲdewithoutG1161
√ δέ — but, and, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἀφιέναιaphienaineglectingG863
√ ἀφίημι — an intensive form of , to go)VerbPresent Infinitive Active
κἀκεῖναkakeinathe formerG2548
√ κἀκεῖνος — likewise that (or those)Demonstrative PronounAccusative Neuter Plural
24

You blind guides! You strain out a gnat but swallow a camel.

Berean Standard Bible · CC0

Greek — tap a word ↓

typhloi hodēgoi hoi diulizontes ton kōnōpa de katapinontes tēn kamēlon

Word by word10 · parsed
τυφλοίtyphloiYou blindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveVocative Masculine Plural
ὁδηγοὶhodēgoiguidesG3595
√ ὁδηγός — a conductor (literally or figuratively (teacher))NounVocative Masculine Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Masculine Plural
διϋλίζοντεςdiulizontesYou strain outG1368
√ διϋλίζω — to strain outVerbPresent Participle ActiveVocative Masculine Plural
diulizō: to strain out, filter through A New Testament hapax, and a documented practice: Gill quotes the Mishnah and Maimonides on straining wine lest a fly make the drinker an apostate, and on the ruling that a man may not filter his liquor by lamplight lest a creature slip back in. The absurdity being mocked is a real and codified scrupulosity.
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
κώνωπαkōnōpaa gnatG2971
√ κώνωψ — a mosquito (from its stinging proboscis)NounAccusative Masculine Singular
kōnōps: a mosquito, gnat Unclean as a swarming thing (Leviticus 11:41-42). Barnes notes it is probably the larva in the water that is meant, which is why water was strained at all.
δὲdebutG1161
√ δέ — but, and, etcConjunction
καταπίνοντεςkatapinontesswallowG2666
√ καταπίνω — to drink down, iVerbPresent Participle ActiveVocative Masculine Plural
katapinō: to drink down, swallow A violent verb for an unhurried sin.
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
κάμηλονkamēlona camelG2574
√ κάμηλος — a "camel"NounAccusative Feminine Singular
kamēlos: a camel The largest beast they knew and, JFB and Ellicott both stress, unclean by Leviticus 11:4. The joke is internal to the law: two violations of one statute, one refused with a strainer and one taken whole. Barnes supplies the Arabic cousin of the proverb, "He eats an elephant, and is suffocated with a gnat."
25

Woe to you, scribes and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin grammateis kai Pharisaioi hypokritai hoti katharizete to exōthen tou potēriou kai tēs paropsidos de esōthen gemousin ex harpagēs kai akrasias

Word by word22 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounVocative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Plural
ὑποκριταίhypokritaiyou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
καθαρίζετεkatharizeteYou cleanG2511
√ καθαρίζω — to cleanse (literally or figuratively)VerbPresent Indicative Active2nd Person Plural
katharizō: to cleanse (Present Indicative Active) Habitual washing. Gill points to the tract Mikvaot, a whole treatise on where and how vessels are immersed: this is an industry of purity that never touches what fills the vessel.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἔξωθενexōthenoutsideG1855
√ ἔξωθεν — external(-ly)Adverb
exōthen: from the outside, externally Paired with ἔσωθεν in the same verse and again in verses 27 and 28: four uses in four verses, the chapter's organising opposition.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ποτηρίουpotērioucupG4221
√ ποτήριον — a drinking-vesselNounGenitive Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
παροψίδοςparopsidosdishG3953
√ παροψίς — a side-dish (the receptacle)NounGenitive Feminine Singular
δὲdebutG1161
√ δέ — but, and, etcConjunction
ἔσωθενesōtheninsideG2081
√ ἔσωθεν — from insideAdverb
γέμουσινgemousinthey are fullG1073
√ γέμω — to swell out, iVerbPresent Indicative Active3rd Person Plural
gemō: to swell out, be loaded A freight word, like the φορτία of verse 4. What the cup carries is cargo, and the cargo was taken by force.
ἐξexofG1537
√ ἐκ — literal or figurativePreposition
ἁρπαγῆςharpagēsgreedG724
√ ἁρπαγή — pillage (properly abstract)NounGenitive Feminine Singular
harpagē: pillage, plunder The noun behind "ravening." Gill ties it back to the devouring of widows' houses and the pressing of claims on the fatherless: the contents of the cup have a history.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀκρασίαςakrasiasself-indulgenceG192
√ ἀκρασία — want of self-restraintNounGenitive Feminine Singular
akrasia: want of self-restraint Rare (2 verses). Its only other New Testament use is Paul's warning about incontinence in 1 Corinthians 7:5: a shared lexeme, but a different subject, and we make nothing doctrinal of the overlap.
26

Blind Pharisee! First clean the inside of the cup and dish, so that the outside may become clean as well.

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Greek — tap a word ↓

typhle Pharisaie prōton katharison to entos tou potēriou kai tēs paropsidos hina autou to ektos genētai katharon kai

Word by word18 · parsed
τυφλέtyphleBlindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveVocative Masculine Singular
ΦαρισαῖεPharisaiePhariseeG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Singular
πρῶτονprōtonFirstG4412
√ πρῶτον — firstly (in time, place, order, or importance)AdverbSuperlative
prōton: firstly, in time or importance Not "only." The order of operations is the whole instruction: JFB adds the Lukan continuation, "give alms of such things as ye have, and behold, all things are clean unto you," and calls it a principle of immense value.
καθάρισονkatharisoncleanG2511
√ καθαρίζω — to cleanse (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
katharizō: to cleanse (Aorist Imperative Active) One act, commanded to one man. The chapter's only positive imperative addressed to a Pharisee, and it is a mercy in the middle of the woes.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἐντὸςentosinsideG1787
√ ἐντός — inside (adverb or noun)Adverb
entos: inside A second inside-word, distinct from ἔσωθεν in verse 25.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ποτηρίουpotērioucupG4221
√ ποτήριον — a drinking-vesselNounGenitive Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
παροψίδοςparopsidosdishG3953
√ παροψίς — a side-dish (the receptacle)NounGenitive Feminine Singular
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
αὐτοῦautouG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Neuter 3rd Person Singular
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ἐκτὸςektosoutsideG1622
√ ἐκτός — the exteriorAdverb
γένηταιgenētaimay becomeG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Subjunctive Middle3rd Person Singular
ginomai: to come to be, become (Aorist Subjunctive Middle) Becoming, not seeming. Gill draws the application to the heart purified by faith and sprinkled from an evil conscience, and warns that "an external reformation, or an outward show of holiness, and bare pretences to it, without internal grace, will never be of any avail in the sight of God."
καθαρόνkatharoncleanG2513
√ καθαρός — clean (literally or figuratively)AdjectiveNominative Neuter Singular
καὶkaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
27

Woe to you, scribes and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and every kind of impurity.

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Greek — tap a word ↓

Ouai hymin grammateis kai Pharisaioi hypokritai hoti paromoiazete kekoniamenois taphois hoitines men phainontai hōraioi exōthen de esōthen gemousin nekrōn osteōn kai pasēs akatharsias

Word by word23 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounVocative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Plural
ὑποκριταίhypokritaiyou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
παρομοιάζετεparomoiazeteYou are likeG3945
√ παρομοιάζω — to resembleVerbPresent Indicative Active2nd Person Plural
paromoiazō: to resemble A New Testament hapax.
κεκονιαμένοιςkekoniamenoiswhitewashedG2867
√ κονιάω — by analogy, lime)VerbPerfect Participle Middle or PassiveDative Masculine Plural
koniaō: to whitewash, to lime (Perfect Participle) The purpose of the practice decides the force of the image, and the brief's voices agree: not ornament but warning. Numbers 19:16 made touching a grave a seven-day uncleanness, so the lime was a public notice. Maclaren draws the irony out: their apparent holiness "was really a sign of corruption, and a warning to keep away from them."
τάφοιςtaphoistombsG5028
√ τάφος — a grave (the place of interment)NounDative Masculine Plural
οἵτινεςhoitineswhichG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Plural
μὲνmenG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
φαίνονταιphainontailookG5316
√ φαίνω — to lighten (shine), iVerbPresent Indicative Middle or Passive3rd Person Plural
ὡραῖοιhōraioibeautifulG5611
√ ὡραῖος — belonging to the right hour or season (timely), iAdjectiveNominative Masculine Plural
hōraios: belonging to the right hour, timely, lovely Seasonal beauty, appropriate to a date in Adar.
ἔξωθενexōthenon the outsideG1855
√ ἔξωθεν — external(-ly)Adverb
δὲdebutG1161
√ δέ — but, and, etcConjunction
ἔσωθενesōthenon the insideG2081
√ ἔσωθεν — from insideAdverb
γέμουσινgemousinare fullG1073
√ γέμω — to swell out, iVerbPresent Indicative Active3rd Person Plural
gemō: to swell out, be loaded The same verb as the cup in verse 25. Cup and tomb are both containers, and the charge is identical in both: it is not the surface that is at issue but the freight.
νεκρῶνnekrōnof dead [men’s]G3498
√ νεκρός — dead (literally or figurativelyAdjectiveGenitive Masculine Plural
ὀστέωνosteōnbonesG3747
√ ὀστέον — a boneNounGenitive Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πάσηςpasēsevery kind ofG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Feminine Singular
ἀκαθαρσίαςakatharsiasimpurityG167
√ ἀκαθαρσία — impurity (the quality), physically or morallyNounGenitive Feminine Singular
akatharsia: impurity, physical or moral The noun answering καθαρίζετε of verse 25 and καθάρισον of verse 26: they cleanse (kathar-) and are full of un-cleanness (a-kathar-sia). The Greek sets the two against each other in one root.
28

In the same way, on the outside you appear to be righteous, but on the inside you are full of hypocrisy and wickedness.

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Greek — tap a word ↓

houtōs kai men exōthen hymeis phainesthe tois anthrōpois dikaioi de esōthen este mestoi hypokriseōs kai anomias

Word by word16 · parsed
οὕτωςhoutōsIn the same wayG3779
√ οὕτω — in this way (referring to what precedes or follows)Adverb
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
μὲνmen. . .G3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
ἔξωθενexōthenon the outsideG1855
√ ἔξωθεν — external(-ly)Adverb
exōthen: from outside The fourth and last of the outside/inside pairs in this section.
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
φαίνεσθεphainestheappear to beG5316
√ φαίνω — to lighten (shine), iVerbPresent Indicative Middle or Passive2nd Person Plural
phainō: to lighten, shine, appear The tombs' verb, reused of the men. Ellicott supplies the exact historical parallel from a Maccabean prince's deathbed warning about "painted Pharisees, expecting the reward of Phinehas, while their works were the works of Zimri"; Gill quotes the same Talmudic story of Jannai and the "dyed" Pharisees, whose "inside is not as their outside." The category was Jewish before it was Christian.
τοῖςtois. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ἀνθρώποιςanthrōpois. . .G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounDative Masculine Plural
δίκαιοιdikaioirighteousG1342
√ δίκαιος — equitable (in character or act)AdjectiveNominative Masculine Plural
dikaios: equitable, righteous The word used in verse 29 of the righteous whose monuments they adorn, and in verse 35 of righteous Abel and of righteous blood. They look like the men they bury.
δέdebutG1161
√ δέ — but, and, etcConjunction
ἔσωθενesōthenon the insideG2081
√ ἔσωθεν — from insideAdverb
ἐστεesteyou areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
μεστοὶmestoifullG3324
√ μεστός — replete (literally or figuratively)AdjectiveNominative Masculine Plural
ὑποκρίσεωςhypokriseōsof hypocrisyG5272
√ ὑπόκρισις — acting under a feigned part, iNounGenitive Feminine Singular
hypokrisis: acting under a feigned part The theatre noun in its abstract form.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνομίαςanomiaswickednessG458
√ ἀνομία — illegality, iNounGenitive Feminine Singular
anomia: illegality, lawlessness The sharpest word in the sentence, and the sharpest irony in the chapter: the accredited interpreters of the law are filled with the absence of it. Gill notes their own maxim against them, that a disciple of the wise "whose inside is not as his outside, is no disciple of a wise man."
29

Woe to you, scribes and Pharisees, you hypocrites! You build tombs for the prophets and decorate the monuments of the righteous.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin grammateis kai Pharisaioi hypokritai hoti oikodomeite tous taphous tōn prophētōn kai kosmeite ta mnēmeia tōn dikaiōn

Word by word18 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounVocative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounVocative Masculine Plural
ὑποκριταίhypokritaiyou hypocritesG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οἰκοδομεῖτεoikodomeiteYou buildG3618
√ οἰκοδομέω — to be a house-builder, iVerbPresent Indicative Active2nd Person Plural
oikodomeō: to be a house-builder Ellicott identifies four such monuments still standing at the base of Olivet in his day, of Herodian architecture, and notes that one bears the name Zechariah, "the only one that belonged to a prophet." If he is right that these are the tombs meant, the Lord may have been pointing at a monument to the man He names in verse 35.
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
τάφουςtaphoustombsG5028
√ τάφος — a grave (the place of interment)NounAccusative Masculine Plural
τῶνtōnfor theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
προφητῶνprophētōnprophetsG4396
√ προφήτης — a foreteller ("prophet")NounGenitive Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κοσμεῖτεkosmeitedecorateG2885
√ κοσμέω — to put in proper order, iVerbPresent Indicative Active2nd Person Plural
kosmeō: to arrange, to ornament Cambridge records the uncomfortable financial detail that "a portion of the Temple-offerings was devoted to this purpose": the honours to dead prophets were funded from the same treasury whose gold made an oath binding in verse 16.
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
μνημεῖαmnēmeiamonumentsG3419
√ μνημεῖον — a remembrance, iNounAccusative Neuter Plural
mnēmeion: a remembrance, memorial Ellicott's Tacitus parallel is worth keeping ("as the faces of men are frail and perishable, so are the works of art that represent their faces"): the form of a man's character is preserved not by masonry but by imitation. Which is exactly what verses 30 to 34 say these men refused.
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
δικαίωνdikaiōnrighteousG1342
√ δίκαιος — equitable (in character or act)AdjectiveGenitive Masculine Plural
dikaios: righteous The dead righteous, honoured with stonework, over against the living righteous of verse 34 who will be flogged and pursued from city to city.
30

And you say, ‘If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’

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Greek — tap a word ↓

kai legete Ei ēmetha en tais hēmerais hēmōn tōn paterōn an ouk ēmetha koinōnoi autōn en tō haimati tōn prophētōn

Word by word20 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγετεlegeteyou sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Plural
ΕἰEiIfG1487
√ εἰ — if, whether, that, etcConjunction
ἤμεθαēmethawe had livedG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Middle1st Person Plural
eimi: to be (Imperfect Indicative Middle) The verb of a hypothetical past that the next verse will turn into a confession.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ταῖςtaistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
ἡμέραιςhēmeraisdaysG2250
√ ἡμέρα — day, iNounDative Feminine Plural
ἡμῶνhēmōnof ourG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Plural
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
πατέρωνpaterōnfathersG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounGenitive Masculine Plural
patēr: father Their word, chosen by themselves, and the hinge on which verse 31 convicts them: they have claimed the descent, and the Lord accepts the claim in a sense they did not intend.
ἂνanvvvG302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἤμεθαēmethawe would not have beenG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Middle1st Person Plural
κοινωνοὶkoinōnoipartnersG2844
√ κοινωνός — a sharer, iNounNominative Masculine Plural
koinōnos: a sharer, partner Fellowship language for complicity. Ellicott is generous about their sincerity ("There is no necessity for assuming that the Pharisees did not mean what they said") and devastating about its worth: it is "the unconscious hypocrisy of which every generation has more or less been guilty."
αὐτῶνautōnwith themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
ἐνenin [shedding]G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
αἵματιhaimatibloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounDative Neuter Singular
haima: blood The word that will govern verse 35, where the blood of all the righteous from Abel onward comes upon one generation. Here they disclaim a share in it; there the whole of it is assigned to them.
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
προφητῶνprophētōnprophetsG4396
√ προφήτης — a foreteller ("prophet")NounGenitive Masculine Plural
31

So you testify against yourselves that you are the sons of those who murdered the prophets.

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Greek — tap a word ↓

hōste martyreite heautois hoti este huioi tōn phoneusantōn tous prophētas

Word by word10 · parsed
ὥστεhōsteSoG5620
√ ὥστε — so too, iConjunction
μαρτυρεῖτεmartyreiteyou testifyG3140
√ μαρτυρέω — to be a witness, iVerbPresent Indicative Active2nd Person Plural
martyreō: to be a witness, to testify The legal verb. Their own sentence, offered as self-defence, is entered as evidence.
ἑαυτοῖςheautoisagainst yourselvesG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounDative Masculine 3rd Person Plural
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐστεesteyou areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
υἱοίhuioi[the] sonsG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Plural
huios: a son Descent and disposition in one word.
τῶνtōnof thoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
φονευσάντωνphoneusantōnwho murderedG5407
√ φονεύω — to be a murderer (of)VerbAorist Participle ActiveGenitive Masculine Plural
phoneuō: to be a murderer The Decalogue's verb (Exodus 20:13 in the Septuagint; quoted by Jesus at Matthew 5:21 and 19:18). Calling the fathers phoneusantes classes prophet-killing not as political violence but as a breach of the sixth commandment, and verse 35 will apply the same verb to the sons.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
προφήταςprophētasprophetsG4396
√ προφήτης — a foreteller ("prophet")NounAccusative Masculine Plural
32

Fill up, then, the measure of the sin of your fathers.

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Greek — tap a word ↓

plērōsate hymeis kai to metron tōn hymōn paterōn

Word by word8 · parsed
πληρώσατεplērōsateFill upG4137
√ πληρόω — to make replete, iVerbAorist Imperative Active2nd Person Plural
plēroō: to make replete, fill up (Aorist Imperative Active) The most disturbing imperative in the Gospel: a command that is a permission, a prophecy, and a withdrawal. Benson's paraphrase is the honest one, "I contend with you no longer: I leave you to yourselves." Compare 1 Thessalonians 2:16, where Paul says of the same generation that they fill up their sins always.
ὑμεῖςhymeisG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
sy: you (emphatic) The pronoun the verb did not need, marking the abruptness Ellicott hears.
καὶkaithenG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
μέτρονmetronmeasure [of the sin]G3358
√ μέτρον — a measure ("metre"), literally or figurativelyNounAccusative Neuter Singular
metron: a measure The vessel image again, after cup (v. 25) and tomb (v. 27): a third container, and this one is filled to the brim by the hands of the men being addressed. Gill finds the same principle stated in the Talmud, that God does not take vengeance on a man "until his measure is filled up."
τῶνtōnofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
πατέρωνpaterōnfathersG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounGenitive Masculine Plural
patēr: father Third use in three verses (30, 32), each time in their own mouths or applied to their own claim.
33

You snakes! You brood of vipers! How will you escape the sentence of hell?

Berean Standard Bible · CC0

Greek — tap a word ↓

opheis gennēmata echidnōn pōs phygēte apo tēs kriseōs tēs geennēs

Word by word10 · parsed
ὄφειςopheisYou snakesG3789
√ ὄφις — a snake, figuratively, (as a type of sly cunning) an artful malicious person, especially SatanNounVocative Masculine Plural
ophis: a snake, serpent The Eden animal, and by Gill's and Barnes's reading a statement of paternity that answers verses 30 to 32: they claimed the fathers who killed the prophets, and are given a further ancestry.
γεννήματαgennēmataYou broodG1081
√ γέννημα — offspringNounVocative Neuter Plural
gennēma: offspring, brood The Baptist's word (Matthew 3:7). JFB's reading of the repetition is the most careful thing said about it: the difference between that warning and this one is not the charge but the ripeness, "that now they were ripe for their doom, which they were not then."
ἐχιδνῶνechidnōnof vipersG2191
√ ἔχιδνα — an adder or other poisonous snake (literally or figuratively)NounGenitive Feminine Plural
πῶςpōsHowG4459
√ πῶς — an interrogative particle of mannerAdverb
φύγητεphygētewill you escapeG5343
√ φεύγω — to run away (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
pheugō: to run away, to flee (Aorist Subjunctive Active) Deliberative. John had asked who warned them to flee; the Lord now asks by what road they propose to.
ἀπὸapo. . .G575
√ ἀπό — "off," iPreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
κρίσεωςkriseōssentenceG2920
√ κρίσις — decision (subjectively or objectively, for or against)NounGenitive Feminine Singular
krisis: decision, judgment, sentence The hinge of the unit's internal logic: they let go the κρίσιν of the law (v. 23) and are asked how they will escape the κρίσεως of Gehenna (v. 33). One noun (G2920) as duty abandoned and as sentence pronounced.
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γεέννηςgeennēsof hellG1067
√ γέεννα — valley of (the son of) HinnomNounGenitive Feminine Singular
geenna: the valley of the son of Hinnom Its second appearance in the chapter. In verse 15 they made their convert a son of it twice over; here they are asked how they themselves will get out.
34

Because of this, I am sending you prophets and wise men and teachers. Some of them you will kill and crucify, and others you will flog in your synagogues and persecute from town to town.

Berean Standard Bible · CC0

Greek — tap a word ↓

Dia touto idou egō apostellō pros hymas prophētas kai sophous kai grammateis ex autōn apokteneite kai staurōsete kai ex autōn mastigōsete en hymōn tais synagōgais kai diōxete apo poleōs eis polin

Word by word31 · parsed
ΔιὰDiaBecause ofG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
τοῦτοtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
ἰδοὺidouG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἐγὼegōIG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Singular
egō: I An emphatic pronoun in a sentence Luke assigns to the Wisdom of God. JFB and Pulpit both draw the Christological conclusion; Pulpit puts it shortest: "Christ is the Wisdom of God, and by his own authority gives mission to his messengers."
ἀποστέλλωapostellōam sendingG649
√ ἀποστέλλω — set apart, iVerbPresent Indicative Active1st Person Singular
apostellō: to set apart, to send out (Present Indicative Active) The verb behind apostolos. The present tense matters: the sending has already begun, which is why Luke's parallel has "prophets and apostles."
πρὸςprosG4314
√ πρός — a preposition of directionPreposition
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
προφήταςprophētasprophetsG4396
√ προφήτης — a foreteller ("prophet")NounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σοφοὺςsophouswise [men]G4680
√ σοφός — wise (in a most general application)AdjectiveAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
γραμματεῖςgrammateisteachersG1122
√ γραμματεύς — scribe, town-clerkNounAccusative Masculine Plural
grammateus: scribe The chapter's villains' title, handed to Christ's own messengers. Gill takes the three names as one body under three aspects, prophets for inspiration and foresight, wise men for evangelical wisdom, scribes for their instruction in the kingdom of heaven (Matthew 13:52).
ἐξexSome ofG1537
√ ἐκ — literal or figurativePreposition
αὐτῶνautōnthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
ἀποκτενεῖτεapokteneiteyou will killG615
√ ἀποκτείνω — to kill outrightVerbFuture Indicative Active2nd Person Plural
apokteinō: to kill outright The general verb, distinct from the phoneuō of verses 31 and 35. Barnes and Cambridge both instance Stephen (Acts 7:59) and James (Acts 12:2).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σταυρώσετεstaurōsetecrucifyG4717
√ σταυρόω — to impale on the crossVerbFuture Indicative Active2nd Person Plural
stauroō: to impale on a cross A sentence they can procure but not pass, which is exactly what happens within the week.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξexG1537
√ ἐκ — literal or figurativePreposition
αὐτῶνautōn[others]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
μαστιγώσετεmastigōseteyou will flogG3146
√ μαστιγόω — to flog (literally or figuratively)VerbFuture Indicative Active2nd Person Plural
mastigoō: to flog Fulfilled in Acts 5:40, Acts 22:19 and 2 Corinthians 11:24-25, and in the synagogues named in verse 6 as the place of the coveted front seats: the same benches, the same men, a whip.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ταῖςtaisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
συναγωγαῖςsynagōgaissynagoguesG4864
√ συναγωγή — an assemblage of personsNounDative Feminine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
διώξετεdiōxetepersecuteG1377
√ διώκω — compare the base of G1169 (δειλός) and G1249 (διάκονος))VerbFuture Indicative Active2nd Person Plural
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
πόλεωςpoleōstownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounGenitive Feminine Singular
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
35

And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar.

Berean Standard Bible · CC0

Greek — tap a word ↓

hopōs eph’ hymas elthē pan dikaion haima ekchynnomenon epi tēs gēs apo tou haimatos tou dikaiou Habel heōs tou haimatos Zachariou huiou Barachiou hon ephoneusate metaxy tou naou kai tou thysiastēriou

Word by word31 · parsed
ὅπωςhopōsAnd soG3704
√ ὅπως — what(-ever) how, iConjunction
ἐφ’eph’uponG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ἔλθῃelthēwill comeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Subjunctive Active3rd Person Singular
erchomai: to come (Aorist Subjunctive) The verb of the purpose clause. Compare Matthew 27:25, where the crowd takes the same construction on itself: "His blood be on us, and on our children."
πᾶνpanallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Singular
δίκαιονdikaion[the] righteousG1342
√ δίκαιος — equitable (in character or act)AdjectiveNominative Neuter Singular
αἷμαhaimabloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounNominative Neuter Singular
haima: blood The chapter's last great noun, and the one Genesis 4:10 says has a voice. Gill preserves the Jewish reading of the plural "bloods" there, and the Jerusalem Targum's paraphrase, "the price of the bloods of the multitude of the righteous, that shall spring from Abel thy brother."
ἐκχυννόμενονekchynnomenonshedG1632
√ ἐκχέω — to pour forthVerbPresent Participle Middle or PassiveNominative Neuter Singular
ekcheō: to pour forth (Present Participle Middle or Passive) Present and unfinished. The same verb (G1632) is used by this Speaker two days later of His own blood poured out for many (Matthew 26:28): the last blood in this chapter's reckoning and the blood of the new covenant are named with one root. ⚙ That juxtaposition is our own observation, not the brief's, and it is offered as such: Matthew's text supplies the shared verb, nothing more.
ἐπὶepionG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γῆςgēsearthG1093
√ γῆ — soilNounGenitive Feminine Singular
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
αἵματοςhaimatosbloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
δικαίουdikaiourighteousG1342
√ δίκαιος — equitable (in character or act)AdjectiveGenitive Masculine Singular
ἍβελHabelAbelG6
√ Ἄβελ — Abel, the son of AdamNounGenitive Masculine Singular
Habel: Abel, the son of Adam The first murdered man and, Pulpit says, "the prototype of the death of Christ and of all good men who have died for truth, religion, and justice." His blood cried from the ground (Genesis 4:10) and Zechariah's last words were "The Lord look upon it, and require it" (2 Chronicles 24:22), which JFB notices is exactly what verse 36 grants.
ἕωςheōstoG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
αἵματοςhaimatosbloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
ΖαχαρίουZachariouof ZechariahG2197
√ Ζαχαρίας — Zacharias (iNounGenitive Masculine Singular
υἱοῦhuiousonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounGenitive Masculine Singular
ΒαραχίουBarachiouof BerechiahG914
√ Βαραχίας — Barachias (iNounGenitive Masculine Singular
Barachias: Barachiah A patronymic that does not fit the only recorded murder matching the description. Four identifications are canvassed in the brief (the Chronicler's Zechariah son of Jehoiada; the prophet Zechariah son of Berechiah; the Baptist's father, on a tradition Origen reports; and the Zacharias son of Baruch whom Josephus says the zealots killed in the temple shortly before the destruction of Jerusalem). Pulpit excludes the last because the Lord speaks of a past event. Flagged, not settled.
ὃνhonwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Singular
ἐφονεύσατεephoneusateyou murderedG5407
√ φονεύω — to be a murderer (of)VerbAorist Indicative Active2nd Person Plural
phoneuō: to be a murderer Second person now. In verse 31 the fathers were the murderers; here the sons are, of a man dead for centuries, because (as Cambridge puts it) "the present generation shares in the guilt of that murder."
μεταξὺmetaxybetweenG3342
√ μεταξύ — betwixt (of place or person)Preposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ναοῦnaoutempleG3485
√ ναός — a fane, shrine, templeNounGenitive Masculine Singular
naos: a shrine, sanctuary The building sworn by in verse 16 and inhabited in verse 21, now the scene of the crime.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
θυσιαστηρίουthysiastērioualtarG2379
√ θυσιαστήριον — a place of sacrifice, iNounGenitive Neuter Singular
thysiastērion: a place of sacrifice, altar The altar of verses 18 to 20. Blood was the altar's proper business; this blood was the wrong blood, in the right place.
36

Truly I tell you, all these things will come upon this generation.

Berean Standard Bible · CC0

Greek — tap a word ↓

amēn legō hymin panta tauta hēxei epi tautēn tēn genean

Word by word10 · parsed
ἀμὴνamēnTrulyG281
√ ἀμήν — properly, firm, iHebrew Word
amēn: firm, truly A Hebrew oath-particle closing a discourse against false oaths. The irony is ours, not the brief's, but the parse supports it: the word is flagged as Hebrew in the interlinear, and it is the formula by which this Speaker guarantees His own words without invoking anything.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
πάνταpantaallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Plural
ταῦταtautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Plural
ἥξειhēxeiwill comeG2240
√ ἥκω — to arrive, iVerbFuture Indicative Active3rd Person Singular
hēkō: to arrive, to be present (Future Indicative Active) Arrival, not merely approach. A settled future.
ἐπὶepiuponG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ταύτηνtautēnthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Feminine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
γενεὰνgeneangenerationG1074
√ γενεά — a generationNounAccusative Feminine Singular
genea: a generation The most consequential noun in the sentence. JFB draws the parallel with Genesis 15:16, the Amorites whose iniquity was full only in the last generation, "and then the abominations of ages were at once completely and awfully avenged." Ellicott states the escape clause the verse itself implies: "If they repent, they cut off the terrible entail of sin and punishment." Gill dates the fulfilment forty years on, and notes that men standing there would live to see it.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The seat honoured, the works refused (vv. 1-4) — 1-4

The discourse opens with a double audience the Greek keeps separate by doubling the article: τοῖς ὄχλοις and τοῖς μαθηταῖς. Ellicott hears in that an appeal "to the unperverted conscience of the people, as against the perversions of their guides"; JFB divides the chapter accordingly, the first twelve verses addressed more immediately to the disciples and the rest to the scribes. The first thing said of the scribes is not an accusation. ἐκάθισαν is aorist, and Pulpit insists it is "stated as an undoubted fact ... with no idea of blame attached": they have sat down on Moses' καθέδρα. Poole explains why the fact has to be stated first, since some hearers "might report him an enemy to the law" and others "might contemn the authority of the law" because its present interpreters were contemptible. So the sweeping πάντα ὅσα ἐὰν of verse 3 is qualified by every voice in the brief: Barnes, because Christ elsewhere accuses them of teaching against the law; Poole, because "the term all is to be understood restrainedly"; Geneva, because the metaphor of the seat itself sets the limit. Then the works: δεσμεύουσιν, they bind up loads, βαρέα καὶ δυσβάστακτα, heavy and (in a word Pulpit calls very uncommon, standing in only two verses) unbearable. Whether those loads are the Mosaic rites rigorously pressed (Barnes, Poole) or the elders' traditions (Gill, Pulpit) the tradition genuinely divides; Gill documents the rabbinic vocabulary of light and heavy things from the Talmud, where "the words of the Scribes, all of them are heavy." Cambridge sets the whole verse against one other saying with the same noun: "My yoke is easy and my burden is light."

ii. Worn religion: the broadened guard-case and the coveted couch (vv. 5-7) — 5-7

Verse 5 gives the motive in a purpose clause, πρὸς τὸ θεαθῆναι, toward the being gazed at. Ellicott calls this "the root-evil of Pharisaism, and of all kindred forms of the religious life," and connects it to the rulers of John 12:42-43 who believed and would not confess. What is enlarged is in both cases a commanded thing. Cambridge is exact about the limit of the rebuke: "Jesus does not prohibit the practice of wearing phylacteries, but the ostentatious enlargement of them," and adds that the Lord Himself wore the fringed talith, the very κράσπεδον the bleeding woman touched in Matthew 9:20. Poole and Barnes and Gill all trace the two objects back to their statutes, the frontlets of Exodus 13 and Deuteronomy 6, the tassel with its blue thread of Numbers 15:38-39, whose stated purpose was that Israel should look and remember. Broadened for onlookers, a memorial made to be seen becomes the thing remembered. Then the appetites: φιλοῦσιν, they are fond of the first couch and the front bench, and Poole puts the whole weight on that verb, since they "might take salutations, and the upper rooms, if offered them as their due ... but not affect them." JFB hears the doubled Rabbi as the sound of the thing itself, a word that "tickled the ear and fed the spiritual pride of those ecclesiastics"; Cambridge answers it out of the Talmud, "Love the work but hate the title."

iii. One Teacher, one Father, one Instructor (vv. 8-12) — 8-12

The reply to the title-hunger is not modesty but arithmetic: εἷς, one, three times in three verses. The grammar is careful in a way the English hides. Verse 8 forbids receiving (μὴ κληθῆτε, passive), and Barnes presses the point that the Lord "did not forbid them giving the title to others"; verse 9 forbids giving (μὴ καλέσητε, active), which Pulpit reads as a warning against bestowing the honoured name "out of complaisance, or flattery, or affectation." Ellicott, with unusual candour for a nineteenth-century Anglican, runs the same danger through Christian history, Abbot, Papa, Pope, "our Father in God," and then refuses a slavish literalism: "What was meant was to warn men against so recognising, in any case, the fatherhood of men as to forget the Fatherhood of God." Poole lists what is actually forbidden, the affectation of the titles and "the exercise of an absolute mastership," and observes that Paul called himself a father, a doctor of the Gentiles, and Timothy's father, so the letter cannot be the whole law. Verse 10 alone names the holder of the office, ὁ Καθηγητής ὁ Χριστός, and Pulpit is right that here "Jesus announces himself, not only as their Teacher, but as the Messiah." Verses 11 and 12 then supply the alternative economy: the greater is διάκονος, and Ellicott prefers the reading in which greatness "will show his greatness, not in asserting it, but in a life of ministration." Benson notes that no sentence of the Lord's is repeated so often as verse 12; Gill and Pulpit both find the same proverb in Jewish mouths, Hillel's "My humility is my exaltation," and the Talmud's "whosoever shall humble himself, the holy blessed God shall exalt him." The axiom was available. It was not obeyed.

iv. The shut door, the doubled convert, the sworn evasion, the tithed herb (vv. 13-24) — 13-24

Ellicott would soften the English: "it may be questioned whether our English 'Woe unto you' does not exclude too entirely the element of sorrow ... Woe for you is, perhaps, a better rendering." Maclaren, reading the same seven, says outright that they are "not denunciations, but prophecies," and that "the wailing of an infinite compassion, rather than the accents of anger, sounds in them." The first woe is a door: they κλείετε, keep shutting, the kingdom ἔμπροσθεν τῶν ἀνθρώπων, in front of men, and Ellicott and Cambridge both recall the symbolic key of knowledge handed to a scribe at his ordination, of which "the only use they made ... was to lock the door." The second (vv. 16-22) is the chapter's most sustained argument, and it is an argument, not an outburst: if the sanctuary sanctifies the gold and the altar the gift, then the derived holiness cannot outrank its source, and every oath by a creature runs up, as Ellicott puts it, "explicitly or implicitly, into the great thought of God." JFB sees the motive plainly, "distinctions invented only to promote their own avaricious purposes," and Gill produces the Talmudic oaths themselves, "by this habitation," "by the horns of the innermost altar." Verse 21 names the One κατοικοῦντι, indwelling, and verse 22 the One καθημένῳ, seated: the chapter's seat-vocabulary arrives at last at a throne that is not on loan. Then the herbs. Ellicott notes that the law of tithe named corn, wine and oil, and that the Pharisee, "in his minute scrupulosity," extended it to the tenth sprig of a garden plant, adding that "so far as this was done at the bidding of an imperfectly illumined conscience our Lord does not blame it." JFB catches the asymmetry in the Lord's own words: of the great duties He says "ye ought to have done" them, of the small only "ye ought not to leave them undone." Pulpit's verdict is the sharpest line in the section: "It was a very elastic conscience which tithed a pot herb and neglected judgment."

v. Cup, tomb and monument: the outside and the inside (vv. 25-32) — 25-32

Three images, each one a container. The cup is washed outside and γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας, loaded up out of plunder and unrestraint, which Ellicott divides into source and tendency, filled out of the proceeds of extortion and overflowing with self-indulgence. Benson notes the sober textual fact that many witnesses read adikias, injustice, instead, and that the Pharisees "are never accused of intemperance, though often of injustice." The remedy is a single aorist imperative, καθάρισον, addressed to one man in the singular: cleanse the inside first. JFB records the Lukan form of the argument and calls it "a principle of immense value," that He to whom the outer life belongs owns the inner also. The tomb follows, κεκονιαμένοις τάφοις, limed graves, and here the commentators supply the calendar: the whitewashing fell about the fifteenth of Adar, a few weeks before this speech, and its purpose (Maclaren, Cambridge, Pulpit) was not ornament but warning, so that passers-by would not contract defilement. Maclaren turns that into the hardest sentence of the unit: "the apparent holiness of the rulers was really a sign of corruption, and a warning to keep away from them." Verse 28 drops the figure and names the contents, ὑποκρίσεως καὶ ἀνομίας, and Ellicott insists on "lawlessness," "a reckless disregard of the very Law of which they professed to be the interpreters." The third container is a monument. Ellicott points at the tombs still standing at the foot of Olivet, one of them bearing the name Zechariah, and quotes a rabbi of their own against the whole practice: "there is no need to adorn the sepulchres of the righteous, for their words are their monuments." Then verse 32, πληρώσατε, an imperative Pulpit calls "Divine irony" and Benson "a word of permission, not of command: as if he had said, I contend with you no longer."

vi. Serpents, the sent, and the blood from Abel to Zechariah (vv. 33-36) — 33-36

The last address is the Baptist's, returned: γεννήματα ἐχιδνῶν, offspring of vipers (Matthew 3:7). JFB reads the repetition with care: "the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then." Barnes, who has less patience with imitators than with the Lord, adds the honest qualifier that these words "by no means authorize ministers to use such language to sinners now ... He had authority to declare certainly that those whom he addressed would be lost. We have no such authority." Then, unexpectedly, a mission: ἐγὼ ἀποστέλλω, an emphatic I, in the present tense of something already beginning. JFB notices that Luke 11:49 puts the same sentence in the mouth of "the wisdom of God," while "in Matthew it is 'I, Jesus, am sending them'; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh." Ellicott finds it remarkable that γραμματεῖς, scribes, are among the sent: the very word under woe in verses 2 and 13 is now a Christian office (compare Matthew 13:52). The result is the blood, ἐκχυννόμενον, present participle, still being poured out, and the span is fixed at both ends, Abel to Zechariah, murdered μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου, between the very sanctuary and the very altar men had been swearing by in verses 16 to 21. Cambridge explains the span as canonical rather than chronological, since the Hebrew Bible closes with Chronicles: from the first murder in Genesis to the last in the last book. The patronymic "son of Berechiah" does not fit that reading and we do not force it; see the apparatus.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read with the lexicon open, this chapter is about seats. The scribes ἐκάθισαν on Moses' καθέδρα (v. 2); they are fond of the πρωτοκαθεδρίας, the front bench (v. 6); and the argument about oaths ends at the One καθημένῳ on the θρόνος (v. 22). Four seats, one root, and only the last of them belongs to its occupant. That is why verse 3 can command obedience to men whose works must not be copied: authority in the seat of Moses is borrowed authority, and borrowed authority is real while it lasts and cannot be inherited (Poole: "he had no successor, being the Mediator of the Old Testament"). Two other words run the length of the unit and, as far as this tool can judge, the tradition in the brief does not pick them up. First baros: they bind βαρέα loads onto other men's shoulders (v. 4) and let go the βαρύτερα of the law (v. 23), one Greek root (G926) for both halves of a single deformity, manufactured weight and abandoned weight. Second krisis: the κρίσιν they leave undone in verse 23 is the κρίσεως they cannot flee in verse 33, the same noun (G2920) as omission and as sentence. Justice neglected does not disappear; it comes back addressed to the neglecter. And the verb aphiēmi (G863) triangulates the whole: they will not ἀφίετε, let go, those entering the kingdom (v. 13); they did ἀφήκατε, let go, mercy and faithfulness (v. 23); they are told not to be ἀφιέναι, letting go, the little things either. It is the verb the New Testament elsewhere uses for forgiving. Men who cannot release anything are, at the end, not released. The unit closes with ἀμήν (v. 36), a transliterated Hebrew oath-word, in the mouth of the One who has just dismantled every human oath-formula: the swearing this chapter forbids is forbidden because there is one Voice whose bare word is already an oath. What this reading cannot do is soften verse 36, and it should not try; Pulpit and Barnes are right that the punishment named there is the temporal one, the city and the polity, and that nothing is said here about the last judgment. Offered, as always, to be tested.

The seat of Moses was only ever on loan; the throne it copies is occupied.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Moses' seat: the chair that judges and the law that is read structural / thematic: confirmed

⚙ The chapter's first and mildest sentence rests on an institution, not a metaphor. Moses himself sat to judge the people while they stood (Exodus 18:13), and the Deuteronomic statute binds Israel to the verdict given from the place the Lord chooses, turning aside neither to the right nor the left (Deuteronomy 17:10-11). Ellicott thinks the words describe "their collective action as represented in the Sanhedrin"; Gill restricts them to the teaching chair, "they read his law, and explained it to the people"; Poole cites Lightfoot for the chair of magistracy and concludes it may be understood of both. Whichever it is, the statute explains verse 3: an authority that is seated by appointment is obeyed for the sake of the appointment, not the man.

Exodus 18:13 · Deuteronomy 17:10-11

basis: Cross-Testament link (Greek NT to Hebrew OT), so no shared Strong's lexeme is possible and no quotation formula appears in the unit; the recorded basis is the named institution of Moses' seat of judgment and instruction, attested by Ellicott, Barnes, Gill, Poole and Pulpit on this verse. Tiered structural, never verbal.

Broad guard-cases and long tassels: a memorial turned inside out structural / thematic: confirmed

⚙ Both objects in verse 5 are commanded objects. The frontlets come from Exodus 13:9 and 13:16 and Deuteronomy 6:8 and 11:18; the tassel with its thread of blue from Numbers 15:38-39, with the four-cornered fringe repeated at Deuteronomy 22:12. Barnes, Poole, Gill, Cambridge and Pulpit all set out the four written sections and the leather cases, and Cambridge notes the decisive thing: the Lord Himself wore the fringed cloak (Matthew 9:20), so "the offence of the Pharisees consisted in enlarging the symbolical fringes." Numbers 15:39 states the purpose, that Israel may look on it and remember the commandments and not go after their own eyes and heart. The Greek of verse 5 states the corruption, πρὸς τὸ θεαθῆναι, toward being looked at: the reminder has been turned around to face the crowd.

Numbers 15:38-39 · Deuteronomy 6:8 · Exodus 13:16 · Deuteronomy 22:12

basis: Cross-Testament (Greek to Hebrew), so shared Strong's numbers cannot be the basis and no citation formula is used; the recorded basis is the explicit statute being kept, named at these verses by Henry, Barnes, Poole, Gill, Ellicott, Cambridge and Pulpit alike. Tiered structural, not verbal.

Whoever exalts himself: an axiom Israel already had structural / thematic: confirmed

⚙ Verse 12 is not a new saying but a settled one. Proverbs 29:23 sets a man's pride against the lowly in spirit who is upheld; Job 22:29 has God saving the man of downcast eyes; Isaiah 2:11-12 promises a day against everything lofty; Ezekiel 21:26 pronounces the exact reversal on a crown, abasing the high and exalting the low. Benson notes that no other sentence of the Lord's is repeated so often, and Ellicott hears its echoes in James 4:10 and 1 Peter 5:6. Gill and Pulpit both show it was proverbial in Jewish mouths too, in the Talmud and in a saying of Hillel. Verse 12 does not innovate; it applies a law of God's dealing to men who were sitting in Moses' seat when it was written down.

Proverbs 29:23 · Ezekiel 21:26 · Isaiah 2:11-12 · Job 22:29

basis: Cross-Testament link; Greek and Hebrew cannot share a Strong's lexeme and the unit contains no "it is written" formula, so the basis is the shared pattern of divine reversal (exaltation answered by abasement) recorded in the Wisdom and prophetic texts, with Gill and Pulpit attesting its proverbial currency. Tiered structural.

Swearing by the temple: the statute the evasion was built to dodge structural / thematic: confirmed

⚙ The casuistry of verses 16 to 22 exists because the law bound oaths absolutely: not to swear falsely by the Name (Leviticus 19:12), not to break a word once a man has bound his soul (Numbers 30:2), and not to be slack in paying a vow (Deuteronomy 23:21-23). The Lord's counter-argument ends at two places Israel's own Scriptures had already named: heaven is the Lord's throne and earth His footstool (Isaiah 66:1; the Lord's throne is in heaven, Psalm 11:4), and the house was built as a place for Him to dwell in for ever (1 Kings 8:13). So verse 21's κατοικοῦντι and verse 22's καθημένῳ are not rhetorical flourishes but citations of an inhabited house and an occupied throne. Barnes, Gill and Poole all reason this way from the Old Testament texts; Poole draws the conclusion that whoever swears by a creature "is bound by his oath, he indeed swearing by the God of those creatures."

Leviticus 19:12 · Numbers 30:2 · Isaiah 66:1 · 1 Kings 8:13

basis: Cross-Testament, so no shared-lexeme basis is available and no quotation formula is used here; the basis is the statutory law of oaths and vows plus the throne-and-dwelling texts cited by Barnes, Gill and Poole at vv. 21-22. Tiered structural, never verbal.

Mint against mercy: judgment, mercy and faithfulness in the prophets structural / thematic: confirmed

⚙ Tithing is law (Leviticus 27:30; Deuteronomy 14:22-23), which is why the Lord ends verse 23 by refusing to cancel it. The three things omitted are also law, and specifically prophetic law: Micah 6:8 sets doing justly, loving mercy and walking humbly against sacrifice; Hosea 12:6 joins mercy and judgment with waiting on God; Zechariah 7:9 commands true judgment, mercy and compassion; Jeremiah 5:1 hunts through a city for one man who does judgment. JFB makes the connection himself: "In both His reference is to Mic 6:6-8, where the prophet makes all acceptable religion to consist of three elements." Pulpit adds Hosea and Zechariah and takes κρίσιν as equity to one's neighbour. The Verifier offers the Lukan parallel (Luke 11:42) for the woe itself; the Old Testament triad is a matter of shared pattern, not shared vocabulary.

Micah 6:8 · Hosea 12:6 · Zechariah 7:9 · Leviticus 27:30

basis: Cross-Testament (Greek NT to Hebrew OT): no shared Strong's lexeme is possible and Matthew gives no citation formula, so the basis is the shared triad of justice, mercy and faithfulness, a connection JFB and Pulpit both draw to Micah 6:6-8, Hosea 12:6 and Zechariah 7:9. Tiered structural, not verbal, even though Luke's variant wording suggests the Lord was consciously invoking Micah.

The gnat and the camel: two unclean creatures, one law structural / thematic: confirmed

⚙ The proverb of verse 24 only bites if both animals are forbidden food. Leviticus 11:41-42 bans every creeping thing that swarms, and Leviticus 11:4 names the camel as unclean because it chews the cud but does not part the hoof. Ellicott states the pairing: the straining was "literally practised by devout Jews ... in accordance with Leviticus 11:23; 11:42," and in the second clause "the camel appears ... as being among the unclean beasts of which the Israelites might not eat." JFB says it flatly: "both were by the law unclean." Gill supplies the practice from the Talmud, where one who swallows a gnat is reckoned an apostate and wine is strained lest a fly be drunk. The joke is therefore internal to the law: the smallest and the largest violation of one statute, the first refused with tweezers, the second swallowed whole.

Leviticus 11:41-42 · Leviticus 11:4

basis: Cross-Testament; no shared Strong's lexeme is possible between Greek κώνωψ / κάμηλος and the Hebrew of Leviticus, and no quotation is claimed. The basis is the shared dietary statute making both creatures unclean, stated by Ellicott and JFB on this verse and documented from the Talmud by Gill. Tiered structural.

Whitewash, and the uncleanness of a grave structural / thematic: confirmed

⚙ Two Old Testament facts stand behind verse 27. Numbers 19:16 makes anyone who touches a grave unclean seven days, which is the whole reason for the liming the commentators describe (Maclaren, Barnes, Gill, Cambridge and Pulpit all date it to about the fifteenth of Adar, and Gill quotes Maimonides on how the marking was done). And Ezekiel 13:10-12 had already used a coat of untempered mortar on a flimsy wall as the figure for false prophets: the storm comes and men ask where the daubing is. Poole adds Psalm 5:9, an open sepulchre for a throat, and Paul's "thou whited wall" to Ananias (Acts 23:3), which JFB and Pulpit also cite. ⚙ The force of the image is legal rather than aesthetic: the whitewash was a public warning, so the Lord's comparison says that their reputation for holiness functions as a notice to keep clear.

Numbers 19:16 · Ezekiel 13:10-12 · Psalm 5:9

basis: Cross-Testament, so a shared-lexeme basis is impossible and none is claimed; the basis is the purity statute on graves (Numbers 19:16), which the commentators name as the reason for the whitewashing, together with the prophetic whitewash figure of Ezekiel 13 and the open-sepulchre image of Psalm 5:9 cited by Poole and JFB. Tiered structural.

The fathers who killed the prophets: Israel's own confession structural / thematic: confirmed

⚙ Verses 29-31 turn an accusation into a quotation of Israel's own historians. 2 Chronicles 36:15-16 says the Lord sent messengers rising up early, and they mocked His prophets until there was no remedy; Jeremiah 7:25-26 says the same of sending prophets daily and of a stiffened neck; Nehemiah 9:26 makes it a national confession, "they slew thy prophets"; and Elijah's complaint at 1 Kings 19:10 is the first-person form of it. JFB reads the tombs as evidence that this generation had "voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers," and Cambridge that "you call yourselves children, and indeed you are children of those who slew the prophets." ⚙ Verse 34 then re-enacts the pattern rather than merely recalling it: I am sending, and you will kill.

2 Chronicles 36:15-16 · Jeremiah 7:25-26 · Nehemiah 9:26 · 1 Kings 19:10

basis: Cross-Testament; no shared Strong's lexeme and no citation formula, so the basis is the repeated sending-and-slaying pattern of the Chronicler, Jeremiah and Nehemiah's confession, which JFB and Cambridge invoke at vv. 31 and 34. Tiered structural, not verbal.

From Abel to Zechariah: blood that cries, and a name that will not settle flagged: verify source

Abel is secure: Genesis 4:8-10 has the voice of his blood crying from the ground, and Gill shows that the rabbis read the plural "bloods" as the blood of all his unborn offspring, the Jerusalem Targum paraphrasing it as "the bloods of the multitude of the righteous, that shall spring from Abel." The other end of the span is not secure. 2 Chronicles 24:20-22 records a Zechariah stoned in the court of the house of the Lord who died saying "The Lord look upon it, and require it" (JFB notes how exactly that answers verse 36), but he is son of Jehoiada, not of Berechiah. Ellicott dismantles the harmonisations one by one and calls them "obviously hypotheses invented for the occasion, without a shadow of evidence"; Cambridge notes that the words "son of Barachias" are absent from the Sinaitic manuscript and from Luke 11:51; Geneva simply asserts that Jehoiada was also called Barach-jah; Poole, Gill, Barnes and Pulpit each canvass the prophet Zechariah son of Berechiah, the father of the Baptist, and the Zacharias son of Baruch whom Josephus reports slain in the temple shortly before the destruction of Jerusalem, which Pulpit rules out because the Lord speaks of a past event. We record the difficulty and flag the link rather than resolving it.

Genesis 4:8-10 · 2 Chronicles 24:20-22

basis: Cross-Testament (no shared Strong's lexeme possible, no quotation formula). The Abel reference is certain (Genesis 4:8-10, the crying blood, invoked by Gill, Barnes and Pulpit). The Zechariah reference is contested at the level of provenance: Matthew's patronymic Βαραχίου does not match Jehoiada of 2 Chronicles 24:20-22, Sinaiticus omits the patronymic, Luke 11:51 lacks it, and the tradition in the brief offers at least four incompatible identifications. Flagged rather than tiered structural because the identification, not merely the significance, is disputed.

Heavy and hard to bear: the Lukan form of the same woe verbal / quotation: confirmed

The Verifier pairs verse 4 with Luke 11:46 on three shared lexemes, and one of them is decisive: δυσβάστακτος (G1419) stands in exactly two verses of the New Testament, these two. With it go φορτίον (G5413, 5 verses) and δάκτυλος (G1147, 8 verses), so all three of the saying's load-bearing words recur together. JFB treats the two as one utterance, glossing Matthew's "they themselves will not move them" by Luke's "touch them not"; Poole observes that the Lord "saith the same of the lawyers, Luke 11:46"; and JFB introduces the whole chapter as "an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke."

Luke 11:46

basis: Verifier: shared Greek lexemes G1419 δυσβάστακτος (in 2 vv, a New Testament hapax pair), G5413 φορτίον (in 5 vv), G1147 δάκτυλος (in 8 vv). Both refs are New Testament Greek, so a verbal tier is available; the rarity of δυσβάστακτος plus the co-occurrence of all three words makes this the same logion rather than a shared motif, as JFB and Poole both assume.

A guide of the blind: Paul turns the title back on the teacher structural / thematic: confirmed

The Verifier pairs verse 16 with Romans 2:19 on ὁδηγός (G3595, 5 verses) and τυφλός (G5185, twice in the Romans verse). Paul's Jew is "confident that thou thyself art a guide of the blind"; the Lord's scribes are guides who are themselves blind. Ellicott sends the reader from verse 10 to Romans 2:19 and cites Romans 2:17-23 at verse 4; Pulpit cites Romans 2:19-20 at verse 10 and then calls these men blind guides at verse 16. The tradition already reads the two passages together. ⚙ We tier this structural and not verbal: the lexeme is rare, but Paul is not quoting Matthew, and the same two words could arise independently in any polemic about teachers. What the pairing does establish is that the earliest Christian critique of the scribal office used the Lord's own vocabulary for it.

Romans 2:19

basis: Verifier: shared Greek lexemes G3595 ὁδηγός (in 5 vv) and G5185 τυφλός (in 46 vv), both refs New Testament, so a verbal tier would be permitted. Deliberately downgraded to structural: ὁδηγός is rare but the pairing with τυφλός is a natural collocation and no citation is claimed on either side. Basis recorded as shared vocabulary within a shared critique of the teaching office.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

One Instructor, the Christ: the only title He does not surrender ancient/widely-held

In a discourse that strips titles off men, verse 10 keeps one: εἷς ... ἐστιν ὑμῶν ὁ καθηγητὴς ὁ Χριστός. Pulpit says exactly what the grammar does: "Here Jesus announces himself, not only as their Teacher, but as the Messiah, their Ruler and Guide." Gill calls Him "the great Rabbi, and doctor, that is to be hearkened to, and the master we are all to obey," and adds the reason, that He alone has authority "to make laws, appoint ordinances." Geneva glosses verse 8 with an allusion to Isaiah 54:13 and Jeremiah 31:34, the promise of a people all taught of God. ⚙ Note the shape of the argument: the prohibition on rabbis is not levelling for its own sake but a consequence of an occupied office. Ellicott's reading of verse 8 is that where men do the work of teachers (1 Corinthians 12:28; Ephesians 4:11) "they were to remember Who was teaching them." And the very next verses show what that Instructor's own rank looks like, διάκονος, a table-servant (v. 11), which Pulpit and the tradition tie to Matthew 20:26-28 and to Philippians 2 by way of Hebrews 12:2.

Matthew 20:26-28 · Ephesians 4:11 · Hebrews 12:2

He that humbled Himself: the axiom fulfilled in the Speaker ancient/widely-held

Verse 12 states a law, and Pulpit names the case that proves it: "the second is grandly illustrated in the example of Christ, who humbled himself to the death of the cross, and is now highly exalted; who 'for the joy that was set before him, endured the cross, despising shame, and hath sat down at the right hand of the throne of God' (Hebrews 12:2)." Ellicott traces the same saying into James 4:10 and 1 Peter 5:6, and Benson notes it is the most often repeated of all the Lord's sentences. ⚙ There is a grammatical detail worth holding: both verbs of consequence are passives, ταπεινωθήσεται and ὑψωθήσεται. Nobody exalts himself into exaltation; the lifting is done by another. Two days after this speech the same Speaker will be lifted up in the other sense (John 12:32 uses the same verb hypsoō), and the passive will be fulfilled in Him before it is applied to anyone else.

Philippians 2:8-9 · Hebrews 12:2 · 1 Peter 5:6

The One who dwells in it: the sanctuary that sanctifies, and the sanctuary He calls His body ancient/widely-held

Verse 21 settles the oath question by naming an occupant: he who swears by the ναός swears by the One κατοικοῦντι in it. Barnes takes this to the cloud on the mercy-seat (1 Kings 8:10-13; Psalm 80:1); Pulpit prefers the aorist variant, God having taken up His abode there once for all. Ellicott then supplies the link that makes this a Christological thread rather than only a temple one: the word here is "the same as in Matthew 26:61; John 2:19": that is, the same ναός Jesus offers to have destroyed and raised in three days, which John says He spoke of His body. ⚙ So the logic of verses 17 and 19, that the sanctifying thing outranks the sanctified, arrives at a Person: the gold is nothing without the house, the house nothing without its Indweller, and the Indweller, three days after this, is standing in the court He is arguing about. That reading is apostolic, not new, though the specific pivot on the shared word naos is our own observation of Ellicott's cross-reference.

John 2:19-21 · Matthew 26:61 · 1 Kings 8:13

Righteous Abel: the first blood that cried, and the blood that speaks better ancient/widely-held

Pulpit calls Abel "the first of the murdered, the prototype of the death of Christ and of all good men who have died for truth, religion, and justice," and Gill, from the Jewish reading of the plural "bloods" in Genesis 4:10, shows that the cry was heard as including all the righteous who would descend from him. Verse 35 makes the blood ἐκχυννόμενον, a present passive participle: still being poured out, still crying, and now to be required of one generation. ⚙ The New Testament answers that cry with the same pairing: Hebrews 12:24 sets the blood of sprinkling that "speaketh better things than that of Abel" against Abel's own, and Hebrews 11:4 says Abel by faith still speaks. So within one week of this discourse, blood poured out between temple and altar for the last time in this chapter's sense will be poured out outside the city, and the verdict of verse 36 and the mercy of Hebrews 12:24 will both proceed from it. The Abel-to-Christ typology is ancient and apostolic; the specific observation about the present participle is ours.

Genesis 4:10 · Hebrews 12:24 · Hebrews 11:4

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Verse 14 is empty here. The BSB prints no text for Matthew 23:14 and the unit therefore has no interlinear, no literal rendering and no word notes for it. The woe about devouring widows' houses under cover of long prayers is absent from the earliest manuscripts: Cambridge records that "the Vatican and Sinaitic MSS. omit this verse, which occurs Mark 12:40, and Luke 20:47"; Pulpit lists the witnesses on both sides and notes that the Revisers relegated it to the margin; Ellicott says it "may have been inserted here from Mark 12:40 or Luke 20:47"; Gill observes that in some copies it stands before verse 13 and that the Syriac, Arabic, Persic and Ethiopic versions order it so. Pulpit's judgment is the fair one to record: whether spoken here or elsewhere, it is undoubtedly an utterance of Christ. One consequence for the reader: the woes number seven if verse 14 is excluded (so Maclaren, who counts "seven woes, like seven thunders") and eight if it is retained (so Poole, Benson and Pulpit). We have not renumbered them.

Zechariah son of Berechiah (v. 35) is a real difficulty and we have not resolved it. The murder "between the temple and the altar" matches 2 Chronicles 24:20-22, where the victim is Zechariah son of Jehoiada; the prophet Zechariah son of Berechiah has no recorded violent death. Ellicott rejects the usual harmonisations as "hypotheses invented for the occasion, without a shadow of evidence" and suggests a transcriber's slip; Cambridge notes the patronymic is missing from Sinaiticus and from the Lukan parallel (Luke 11:51); Geneva asserts without support that Jehoiada was also called Barach-jah; Origen's tradition (reported by Pulpit) makes the victim the Baptist's father; Josephus records a Zacharias son of Baruch killed in the temple shortly before the destruction of Jerusalem, which Cambridge calls a remarkable coincidence and improbable as the referent, and which Pulpit excludes because the Lord speaks of something already done. The corresponding thread is tiered "flagged: verify source" for that reason.

Other textual points in this unit. Verse 8: the better witnesses read Διδάσκαλος (Teacher) rather than the received Καθηγητής, and omit ὁ Χριστός, which Ellicott thinks crept in from verse 10; Pulpit accordingly reads the one Teacher of verse 8 as the Father and reserves the Messianic self-naming for verse 10, while Gill, Geneva and the Vulgate tradition refer both to Christ. The question is open and we have said so in the note rather than deciding it. Verse 4: δυσβάστακτα is omitted by some witnesses (Pulpit), which would remove the rarest word in the verse. Verse 17 and 19: some copies lack μωροί at verse 19 (Gill, on Beza's manuscripts). Verse 25: ἀκρασίας is variously replaced by ἀδικίας, ἀκαθαρσίας or πονηρίας, and Benson argues on internal grounds that "injustice" suits the Pharisees better than "intemperance"; we have kept the text the interlinear gives and recorded the variants. Verse 24: the Authorized "strain at a gnat" is called a misprint by Barnes but defended as genuine idiom by Ellicott and Cambridge; the Greek is unambiguous, διϋλίζοντες, to strain out.

On sources and method. Matthew Henry's Concise comments on this unit in three blocks (23:1-12, 23:13-33, 23:34-39), so any excerpt attributed to him belongs to a range rather than to the single verse it is placed under; Maclaren's exposition covers 23:27-39 as one piece. Several Gill and Pulpit entries in the brief are capped, so quotations are drawn only from the text actually supplied. Every thread touching the Old Testament is tiered structural or typological and never verbal: this unit contains no "it is written" citation formula, and a Greek New Testament text and a Hebrew Old Testament text cannot share a Strong's lexeme, so no shared-number basis is available across the Testaments. The only verbal tier granted is to Luke 11:46, Greek to Greek, on the strength of a New Testament hapax pair. All twelve Verifier candidates for this unit are New Testament Greek; the Old Testament contacts recorded above rest on named institutions, statutes and patterns attested by the commentators, not on computed lexeme overlap.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)