KJV: For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.
YLT: for God did command, saying, Honour thy father and mother; and, He who is speaking evil of father or mother -- let him die the death;
Darby: For God commanded saying, Honour father and mother; and, He that speaks ill of father or mother, let him die the death.
ASV: For God said, Honor thy father and thy mother: and, He that speaketh evil of father or mother, let him die the death.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἶπεν | commanded |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Τίμα | Honor |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: τιμάω Sense: to estimate, fix the value. |
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| πατέρα | Father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μητέρα | mother |
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Parse: Noun, Accusative Feminine Singular Root: μήτηρ Sense: a mother. |
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| Ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κακολογῶν | speaking evil of |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: κακολογέω Sense: to speak evil of, revile, abuse, one. |
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| θανάτῳ | in death |
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Parse: Noun, Dative Masculine Singular Root: θάνατος Sense: the death of the body. |
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| τελευτάτω | must end |
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Parse: Verb, Present Imperative Active, 3rd Person Singular Root: τελευτάω Sense: to finish, bring to and end, close. |
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Greek Commentary for Matthew 15:4
The Hebrew idiom is, he shall certainly be executed. The Greek is, lit., let him come to his end by death. [source]
Reverse Greek Commentary Search for Matthew 15:4
Lit., come to an end by death. See on Matthew 15:4. [source]
An old and very strong verb μισεω miseō to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Matthew 15:4 proves the opposite. It is only where the element of choice comes in (cf. Matthew 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Matthew 10:37. The ου ou here coalesces with the verb μισει misei in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning “and wife” Jesus has really made a comment on the excuse given in Luke 14:20 (I married a wife and so I am not able to come). [source]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας metabas making a change). Separated the disciples (απωρισεν τους ματητας aphōrisen tous mathētas). First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. [source]