KJV: And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
YLT: And he spake also a simile unto them -- 'No one a patch of new clothing doth put on old clothing, and if otherwise, the new also doth make a rent, and with the old the patch doth not agree, that is from the new.
Darby: And he spoke also a parable to them: No one puts a piece of a new garment upon an old garment, otherwise he will both rend the new, and the piece which is from the new will not suit with the old.
ASV: And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old.
| Ἔλεγεν | He was speaking |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| παραβολὴν | a parable |
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Parse: Noun, Accusative Feminine Singular Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Οὐδεὶς | No one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| ἐπίβλημα | a piece |
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Parse: Noun, Accusative Neuter Singular Root: ἐπίβλημα Sense: that which is thrown or put upon a thing, or that which is added to it. |
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| ἱματίου | a garment |
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Parse: Noun, Genitive Neuter Singular Root: ἱμάτιον Sense: a garment (of any sort). |
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| καινοῦ | new |
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Parse: Adjective, Genitive Neuter Singular Root: καινός Sense: new. |
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| σχίσας | having torn |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: σχίζω Sense: to cleave, cleave asunder, rend. |
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| ἐπιβάλλει | puts [it] |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐπιβάλλω Sense: to cast upon, to lay upon. |
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| ἱμάτιον | a garment |
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Parse: Noun, Accusative Neuter Singular Root: ἱμάτιον Sense: a garment (of any sort). |
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| παλαιόν | old |
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Parse: Adjective, Accusative Neuter Singular Root: παλαιός Sense: old, ancient. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| μή¦γε | otherwise |
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Parse: Particle Root: εἰ Sense: otherwise, but if not. |
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| καινὸν | new |
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Parse: Adjective, Accusative Neuter Singular Root: καινός Sense: new. |
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| σχίσει | he will tear |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: σχίζω Sense: to cleave, cleave asunder, rend. |
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| παλαιῷ | old |
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Parse: Adjective, Dative Neuter Singular Root: παλαιός Sense: old, ancient. |
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| συμφωνήσει | will match |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: συμφωνέω Sense: to agree together. |
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| τὸ | which [is] |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπίβλημα | [the] piece |
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Parse: Noun, Nominative Neuter Singular Root: ἐπίβλημα Sense: that which is thrown or put upon a thing, or that which is added to it. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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Greek Commentary for Luke 5:36
There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke‘s language means that. [source]
This in Luke alone. Common verb. Used of splitting rocks (Matthew 27:51). Our word schism comes from it.Putteth it (επιβαλλει epiballei). So Matthew 9:16 when Mark 2:21 has επιραπτει epiraptei (sews on). The word for “piece” or “patch” (επιβλημα epiblēma) in all the three Gospels is from the verb επιβαλλω epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος kainos (fresh), νεος neos (new), and παλαιος palaios (old).He will rend the new Future active indicative. So the best MSS.Will not agree (ου συμπωνησει ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
So Matthew 9:16 when Mark 2:21 has επιραπτει epiraptei (sews on). The word for “piece” or “patch” (επιβλημα epiblēma) in all the three Gospels is from the verb επιβαλλω epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος kainos (fresh), νεος neos (new), and παλαιος palaios (old). [source]
Future active indicative. So the best MSS.Will not agree (ου συμπωνησει ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
Future active indicative. So the best manuscripts again. [source]
Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
“From a garment and from wine, especially appropriate at a banquet” (Bengel). [source]
The best texts read συμφωνήσει , the future; will not agree. So Rev. In Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring the new garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark. -DIVIDER- -DIVIDER- [source]
The best texts, however, insert σχίσας , having rent, which directly governs ἐπίβλημα , piece; so that the rendering is, No man having rent a piece from, a new garment, putteth it, etc. So Rev., No man tendeth a piece and putteth. Both Matthew and Mark have cloth instead of garment, by the use of which latter term “the incongruity of the proceeding comes more strongly into prominence” (Meyer). ἐπίβλημα , a piece, is, literally, a patch, from ἐπί , upon, and βάλλω , to throw: something clapped on. Compare the kindred verb here, ἐπιβάλλει , putteth upon. [source]
The best texts read σχίσει , will rend, governing the new, instead of being used intransitively. Render, as Rev., He will rend the new. [source]
Reverse Greek Commentary Search for Luke 5:36
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
From παρά , beside, and βάλλω , to throw. A parable is a form of teaching in which one thing is thrown beside another. Hence its radical idea is comparison. Sir John Cheke renders biword, and the same idea is conveyed by the German Beispiela pattern or example; beibeside, and the old high German speldiscourse or narration. The word is used with a wide range in scripture, but always involves the idea of comparison:1.Of brief sayings, having an oracular or proverbial character. Thus Peter (Matthew 15:15), referring to the words “If the blind lead the blind,” etc., says, “declare unto us thisparable. ” Compare Luke 6:39. So of the patched garment (Luke 5:36), and the guest who assumes the highest place at the feast (Luke 14:7, Luke 14:11). Compare, also, Matthew 24:39; Mark 13:28.2.Of a proverb. The word for proverb ( παροιμία ) has the same idea at the root as parable. It is παρά , beside, οἶμος , a way or road. Either a trite, wayside saying (Trench), or a path by the side of the high road (Godet). See Luke 4:23; 1 Samuel 24:13. 3.Of a song or poem, in which an example is set up by way of comparison. See Micah 2:4; Habakkuk 2:6. -DIVIDER- -DIVIDER- 4.Of a word or discourse which is enigmatical or obscure until the meaning is developed by application or comparison. It occurs along with the words αἴνιγμα , enigma, and πρόβλημα , a problem, something put forth or proposed ( πρό , in front βάλλω , to throw ). See Psalm 49:4 (Sept. 48:4); Psalm 78:2 (Sept. 77:2); Proverbs 1:6, where we have παραβολὴν , parable; σκοτεινὸν λόγον , dark saying; and αἰνίγματα , enigmas. Used also of the sayings of Balaam (Numbers 23:7, Numbers 23:18; Numbers 24:3, Numbers 24:15).In this sense Christ uses parables symbolically to expound the mysteries of the kingdom of God; as utterances which conceal from one class what they reveal to another (Matthew 13:11-17), and in which familiar facts of the earthly life are used figuratively to expound truths of the higher life. The un-spiritual do not link these facts of the natural life with those of the supernatural, which are not discerned by them (1 Corinthians 2:14), and therefore they need an interpreter of the relation between the two. Such symbols assume the existence of a law common to the natural and spiritual worlds under which the symbol and the thing symbolized alike work; so that the one does not merely resemble the other superficially, but stands in actual coherence and harmony with it. Christ formulates such a law in connection with the parables of the Talents and the Sower. “To him that hath shall be given. From him that hath not shall be taken away.” That is a law of morals and religion, as of business and agriculture. One must have in order to make. Interest requires capital. Fruit requires not only seed but soil. Spiritual fruitfulness requires an honest and good heart. Similarly, the law of growth as set forth in the parable of the Mustard Seed, is a law common to nature and to the kingdom of God. The great forces in both kingdoms are germinal, enwrapped in small seeds which unfold from within by an inherent power of growth.5. A parable is also an example or type; furnishing a model or a warning; as the Good Samaritan, the Rich Fool, the Pharisee and the Publican. The element of comparison enters here as between the particular incident imagined or recounted, and all cases of a similar kind.The term parable, however, as employed in ordinary Christian phraseology, is limited to those utterances of Christ which are marked by a complete figurative history or narrative. It is thus defined by Goebel (“Parables of Jesus”). “A narrative moving within the sphere of physical or human life, not professing to describe an event which actually took place, but expressly imagined for the purpose of representing, in pictorial figure, a truth belonging to the sphere of religion, and therefore referring to the relation of man or mankind to God.” In form the New Testament parables resemble the fable. The distinction between them does not turn on the respective use of rational and irrational beings speaking and acting. There are fables where the actors are human. Nor does the fable always deal with the impossible, since there are fables in which an animal, for instance, does nothing contrary to its nature. The distinction lies in the religious character of the New Testament parable as contrasted with the secular character of the fable. While the parable exhibits the relations of man to God, the fable teaches lessons of worldly policy or natural morality and utility. “The parable is predominantly symbolic; the fable, for the most part, typical, and therefore presents its teaching only in the form of example, for which reason it chooses animals by preference, not as symbolic, but as typical figures; never symbolic in the sense in which the parable mostly is, because the higher invisible world, of which the parable sees and exhibits the symbol in the visible world of nature and man, lies far from it. Hence the parable can never work with fantastic figures like speaking animals, trees,” etc. (Goebel, condensed). -DIVIDER- -DIVIDER- The parable differs from the allegory in that there is in the latter “an interpenetration of the thing signified and the thing signifying; the qualities and properties of the first being attributed to the last,” and the two being thus blended instead of being kept distinct and parallel. See, for example, the allegory of the Vine and the Branches (John 15) where Christ at once identifies himself with the figure' “I am the true vine.” Thus the allegory, unlike the parable, carries its own interpretation with it. -DIVIDER- -DIVIDER- Parable and proverb are often used interchangeably in the;New Testament; the fundamental conception being, as we have seen, the same in both, the same Hebrew word representing both, and both being enigmatical. They differ rather in extent than in essence; the parable being a proverb expanded and carried into detail, and being necessarily figurative, which the proverb is not; though the range of the proverb is wider, since the parable expands only one particular case of a proverb. (See Trench, “Notes on the Parables,” Introd.) [source]
Not merely the groomsmen, but the guests also, the παρανψμπς paranymphs Jesus here adopts the Baptist‘s own metaphor (John 3:29), changing the friend of the bridegroom Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. Luke 5:36 calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial. [source]
See discussion on Matthew 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη parabolē in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero‘s Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. “Establish your claims by direct evidence” (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew 27:40, Matthew 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done (ηκουσαμεν γενομενα ēkousamen genomena). The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
Same idiom in Luke 5:36. Luke is fond of this formula. [source]
Associative instrumental case (τουτωι toutōi) after συμπωνουσιν sumphōnousin (voice together with, symphony with, harmonize with), from συμπωνεω sumphōneō old verb seen already in Matthew 18:19; Luke 5:36; Acts 5:9 which see. James cites only Amos 9:11, Amos 9:12 from the lxx as an example of “the words of the prophets” (οι λογοι των προπητων hoi logoi tōn prophētōn) to which he refers on this point. The somewhat free quotation runs here through Acts 15:16-18 of Acts 15 and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah‘s Kingdom (the throne of David his father,” Luke 1:32). [source]
Only here in the New Testament. From σύν together φωνή voicePrimarily of the concord of sounds. So the kindred συφωνία , A.V., music, see on Luke 15:25. Compare σύμφωνος withconsent, 1 Corinthians 7:5; and συμφωνέω toagree, Matthew 18:19; Luke 5:36, etc. [source]