KJV: But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?
YLT: And he answering said to them, 'Wherefore also do ye transgress the command of God because of your tradition?
Darby: But he answering said to them, Why do ye also transgress the commandment of God on account of your traditional teaching?
ASV: And he answered and said unto them, Why do ye also transgress the commandment of God because of your tradition?
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀποκριθεὶς | answering |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| εἶπεν | He said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Διὰ | Because of |
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Parse: Preposition Root: διά Sense: through. |
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| τί | why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| παραβαίνετε | break |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: παραβαίνω Sense: to go by the side of. |
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| ἐντολὴν | commandment |
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Parse: Noun, Accusative Feminine Singular Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| διὰ | on account of |
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Parse: Preposition Root: διά Sense: through. |
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| παράδοσιν | tradition |
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Parse: Noun, Accusative Feminine Singular Root: παράδοσις Sense: giving up, giving over. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for Matthew 15:3
Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God “because of your tradition” The accusative with δια dia means that, not “by means of.” Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition. The rabbis placed tradition (the oral law) above the law of God. [source]
The significance of this little word must not be overlooked. Christ admits that the disciples had transgressed a human injunction, but adds, “Ye also transgress, and in a much greater way.” “Whether the disciples transgress or not, you are the greatest transgressors” (Bengel). The one question is met with the other in the same style. Luther says, “He places one wedge against the other, and therewith drives the first back.” [source]
Reverse Greek Commentary Search for Matthew 15:3
But, as in other cases in the A. V., this may be mistaken for the simple future of the verb; whereas there are two verbs. Therefore, Rev., rightly, It is my will to give. See on Matthew 15:32. [source]
Diminutive. The disciples make their provision seem as small as possible. In Matthew 15:36 the diminutive is not used. [source]
Wyc., coffins, a transcription of the Greek word. Juvenal, the Roman satirist, describes the grove of Numa, near the Capenian gate of Rome, as being “let out to the Jews, whose furniture is a basket (cophinus ) and some hay” (for a bed )“Sat. ” iii., 14. These were small hand-baskets, specially provided for the Jews to carry levitically clean food while travelling in Samaria or other heathen districts. The word for basket used in relating the feeding of the four thousand (Matthew 15:37) is σπυρίς , a large provision-basket or hamper, of the kind used for letting Paul down over the wall at Damascus (Acts 9:25). In Matthew 16:9, Matthew 16:10, Christ, in alluding to the two miracles, observes the distinctive term in each narrative; using κοφίνους in the case of the five thousand, and σπυρίδας in the other. Burgon (“Letters from Rome”) gives a drawing of a wicker basket used by the masons in the cathedral at Sorrento, and called cóffano. He adds, “Who can doubt that the basket of the gospel narrative was of the shape here represented, and that the denomination of this basket exclusively has lingered in a Greek colony, where the Jews (who once carried the cophinus as a personal equipment) formerly lived in great numbers?” [source]
Jesus asks four pungent questions about the intellectual dulness, refers to the feeding of the five thousand and uses the word κοπινους kophinous ( Matthew 14:20 ) for it and σπυριδας sphuridas for the four thousand ( Matthew 15:37 ), and repeats his warning ( Matthew 16:11 ). Every teacher understands this strain upon the patience of this Teacher of teachers. [source]
Matthew (Matthew 15:38) here adds a detail which we should rather expect in Mark: beside women and children. [source]
See on Matthew 15:32. Wyc.,fail. [source]
This text preserves a curious parenthetic nominative of time (Robertson, Grammar, p. 460). See note on Matthew 15:32. [source]
Mark mentions them last as if they were served after the food, but not so Matthew 15:34. [source]
Matthew 15:39 calls it “the borders of Magadan.” Both names are unknown elsewhere, but apparently the same region of Galilee on the western side of the lake not far from Tiberias. Mark here uses “parts” (μερη merē) in the same sense as “borders” (ορια horia) in Mark 7:24 just as Matthew reverses it with “parts” in Matthew 15:21 and “borders” here in Matthew 15:39. Mark has here “with his disciples” (μετα των ματητων αυτου meta tōn mathētōn autou) only implied in Matthew 15:39. [source]
First aorist (ingressive) passive indicative of σπλαγχνιζομαι splagchnizomai Often love and pity are mentioned as the motives for Christ‘s miracles (Matthew 14:14; Matthew 15:32, etc.). It is confined to the Synoptics in the N.T. and about Christ save in the parables by Christ.Weep not (μη κλαιε mē klaie). Present imperative in a prohibition. Cease weeping. [source]
One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail σπυριδες sphurides used at the feeding of the four thousand (Mark 8:8; Matthew 15:37). Here all the Gospels (Mark 6:43; Matthew 14:20; Luke 9:17; John 6:13) use κοπινοι kophinoi The same distinction between κοπινοι kophinoi and σπυριδες sphurides is preserved in the allusion to the incidents by Jesus in Mark 8:19, Mark 8:20; Matthew 16:9, Matthew 16:10. Unto them that had eaten Articular perfect active participle (dative case) of βιβρωσκω bibrōskō old verb to eat, only here in N.T., though often in lxx. [source]
First aorist active participle of επαιρω epairō See the same phrase in John 4:35 where it is also followed by τεαομαι theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς ochlos polus (here πολυς οχλος polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō (defective verb). [source]
The word used when the four thousand were fed (Mark 8:8; Matthew 15:37). A large basket plaited of reeds and distinguished in Mark 8:19. (Matthew 16:9.) from the smaller κοπινος kophinos Paul uses σαργανη sarganē a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2 Corinthians 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible. [source]
First aorist active participle of χαλαω chalaō old and common verb in a nautical sense (Acts 27:17, Acts 27:30) as well as otherwise as here. Same verb used by Paul of this experience (2 Corinthians 11:33). In a basket (εν σπυριδι en sphuridi). The word used when the four thousand were fed (Mark 8:8; Matthew 15:37). A large basket plaited of reeds and distinguished in Mark 8:19. (Matthew 16:9.) from the smaller κοπινος kophinos Paul uses σαργανη sarganē a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2 Corinthians 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible. [source]
Only here in Paul. See Matthew 15:32; Mark 8:3; Hebrews 12:3, Hebrews 12:5. Lit. to be loosened or relaxed, like the limbs of the weary. [source]
That is, by the word of God as used in the prayer. Scripture is not called “the Word of God.” The Word of God includes much more than Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psalm 145:15, Psalm 145:16. The custom of grace at meat appears 1 Samuel 9:13. Christ blessed the loaves and fishes (Matthew 14:19; Matthew 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Acts 27:35). Ἑντεύξεως prayersee on 1 Timothy 2:1. [source]
Rend. “that ye be not weary, fainting in your minds.” Ἐκλύειν is to loosen, hence, to relax, exhaust. So often in lxx. See Deuteronomy 20:3; Judges 8:15; 1 Samuel 14:28. Comp. Matthew 15:32; Mark 8:3; Galatians 6:9. [source]
Present active participle of λαλεω laleō That is to say, Paul also wrote about the second coming of Christ, as is obviously true.Hard to be understood (δυσνοητα dusnoēta). Late verbal from δυς dus and νοεω noeō (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Timothy 2:17) and Spitta holds that Paul‘s teaching about grace was twisted to mean moral laxity like Galatians 3:10; Romans 3:20, Romans 3:28; Romans 5:20 (with which cf. Romans 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.Unlearned Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]
Old word (alpha privative and μαντανω manthanō to learn), ignorant, here only in N.T.Unsteadfast (αστηρικτοι astēriktoi). See note on 2 Peter 2:14.Wrest Present active indicative of στρεβλοω strebloō old verb (from στρεβλος streblos twisted, στρεπω strephō to turn), here only in N.T.The other scriptures (τας λοιπας γραπας tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1 Thessalonians 5:27; Colossians 4:16) just as the prophets of old did (2 Peter 1:20.). Note λοιπας loipas (rest) here rather than αλλας allas (other). Peter thus puts Paul‘s Epistles on the same plane with the O.T., which was also misused (Matt 5:21-44; Matthew 15:3-6; Matthew 19:3-10). [source]