KJV: It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
YLT: sufficient to the disciple that he may be as his teacher, and the servant as his lord; if the master of the house they did call Beelzeboul, how much more those of his household?
Darby: It is sufficient for the disciple that he should become as his teacher, and the bondman as his lord. If they have called the master of the house Beelzebub, how much more those of his household?
ASV: It is enough for the disciple that he be as his teacher, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household!
ἀρκετὸν | [It is] sufficient |
Parse: Adjective, Nominative Neuter Singular Root: ἀρκετός Sense: sufficient, enough. |
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τῷ | for the |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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μαθητῇ | disciple |
Parse: Noun, Dative Masculine Singular Root: μαθητής Sense: a learner, pupil, disciple. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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γένηται | he become |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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διδάσκαλος | teacher |
Parse: Noun, Nominative Masculine Singular Root: διδάσκαλος Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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δοῦλος | servant |
Parse: Noun, Nominative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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κύριος | master |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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οἰκοδεσπότην | master of the house |
Parse: Noun, Accusative Masculine Singular Root: οἰκοδεσπότης Sense: master of the house, householder. |
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Βεελζεβοὺλ | Beelzebul |
Parse: Noun, Accusative Masculine Singular Root: Βεελζεβούλ Sense: a name of Satan, the prince of evil spirits. |
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ἐπεκάλεσαν | they called |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐπικαλέω Sense: to put a name upon, to surname. |
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πόσῳ | how much |
Parse: Interrogative / Indefinite Pronoun, Dative Neuter Singular Root: πόσος Sense: how great. |
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μᾶλλον | more |
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
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τοὺς | those |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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οἰκιακοὺς | house members |
Parse: Noun, Accusative Masculine Plural Root: οἰκιακός Sense: one belonging to the house. |
Greek Commentary for Matthew 10:25
The etymology of the word is also unknown, whether “lord of a dwelling” with a pun on “the master of the house” See note on Matthew 12:24. [source]
There is a coarse witticism in the application of the word to Christ. Jesus calls himself “the Master of the house,” and the Jews apply to him the corresponding title of the Devil, Hebrews, BeelzebulMaster of the dwelling. (The phrase reappears in German, where the Devil is sometimes called Herr vom HausSee Goethe, “Faust,” sc. xxi.). Dr. Edersheim's explanation, though ingenious, seems far-fetched. He says that szebuhlin Rabbinic language, means, not any ordinary dwelling, but specifically the temple; so that Beelzebul would be Master of the Temple, an expression having reference to the claims of Jesus on his first purification of the temple. He then conceives a play between this word and Beelzibbulmeaning Lord of idolatrous sacrifice, and says: “The Lord of the temple was to them the chief of idolatrous worship; the representative of God, that of the worst of demons. Beelzebulwas BeelzibbulWhat, then, might his household expect at their hands?” (“Life and Times of Jesus”). [source]
Reverse Greek Commentary Search for Matthew 10:25
Already (Matthew 9:32-34) we have had in Matthew the charge that Jesus is in league with the prince of demons, though the incident may be later than this one. See note on Matthew 10:25 about “Beelzebub.” The Pharisees feel that the excited condition of the crowds and the manifest disposition to believe that Jesus is the Messiah (the Son of David) demand strenuous action on their part. They cannot deny the fact of the miracles for the blind and dumb men both saw and spoke (Matthew 12:22). So in desperation they suggest that Jesus works by the power of Beelzebub the prince of the demons. [source]
See on Matthew 10:25. [source]
The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
See on Matthew 10:25. [source]
Master of the house as in Mark 14:14; Matthew 10:25. A late word for the earlier δεσποτης οικου despotēs oikou shall eat Second aorist futuristic (or deliberative) subjunctive as in Mark 14:14. [source]
No copula in the Greek, probably εστιν estin (is) rather than δυναται dunatai (can). Late and rare verbal adjective from αρκεω arkeō to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ‘s words in Matthew 6:34 (possibly an axiom or proverb).To have wrought (κατειργασται kateirgasthai). Perfect middle infinitive of κατεργαζομαι katergazomai common compound (κατα εργον kataτο βουλημα ergon work) as in 1 Corinthians 5:3.The desire Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]