KJV: But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
YLT: 'Woe to you, Scribes and Pharisees, hypocrites! because ye shut up the reign of the heavens before men, for ye do not go in, nor those going in do ye suffer to enter.
Darby: But woe unto you, scribes and Pharisees, hypocrites, for ye shut up the kingdom of the heavens before men; for ye do not enter, nor do ye suffer those that are entering to go in.
ASV: But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.
Οὐαὶ | Woe |
Parse: Interjection Root: οὐαί Sense: alas, woe. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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γραμματεῖς | scribes |
Parse: Noun, Vocative Masculine Plural Root: γραμματεύς Sense: a clerk, scribe, esp. |
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Φαρισαῖοι | Pharisees |
Parse: Noun, Vocative Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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ὑποκριταί | hypocrites |
Parse: Noun, Vocative Masculine Plural Root: ὑποκριτής Sense: one who answers, an interpreter. |
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κλείετε | you shut up |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: κλείω Sense: to shut, shut up. |
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βασιλείαν | kingdom |
Parse: Noun, Accusative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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οὐρανῶν | heavens |
Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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ἔμπροσθεν | before |
Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀνθρώπων | men |
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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οὐκ | neither |
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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εἰσέρχεσθε | enter |
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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οὐδὲ | nor even |
Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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τοὺς | those who |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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εἰσερχομένους | are entering |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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ἀφίετε | do you allow |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἀφίημι Sense: to send away. |
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εἰσελθεῖν | to go in |
Parse: Verb, Aorist Infinitive Active Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
Greek Commentary for Matthew 23:13
This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew 6:2, Matthew 6:5, Matthew 6:16; Matthew 7:5), then in Matthew 15:7 and Matthew 22:18. Here it appears “with terrific iteration” (Bruce) save in the third of the seven woes (Matthew 23:13, Matthew 23:15, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29). The verb in the active The MSS. that insert it put it either before Matthew 23:13 or after Matthew 23:13. Plummer cites these seven woes as another example of Matthew‘s fondness for the number seven, more fancy than fact for Matthew‘s Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). [source]
In Luke 11:52 the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in Literally, before. These door-keepers of the kingdom slam it shut in men‘s faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in. [source]
Literally, before. These door-keepers of the kingdom slam it shut in men‘s faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in. [source]
Reverse Greek Commentary Search for Matthew 23:13
This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew 6:2, Matthew 6:5, Matthew 6:16; Matthew 7:5), then in Matthew 15:7 and Matthew 22:18. Here it appears “with terrific iteration” (Bruce) save in the third of the seven woes (Matthew 23:13, Matthew 23:15, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29). The verb in the active The MSS. that insert it put it either before Matthew 23:13 or after Matthew 23:13. Plummer cites these seven woes as another example of Matthew‘s fondness for the number seven, more fancy than fact for Matthew‘s Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). [source]
Comparative adjective like our “further out,” the darkness outside the limits of the lighted palace, one of the figures for hell or punishment (Matthew 23:13; Matthew 25:30). The repeated article makes it bolder and more impressive, “the darkness the outside,” there where the wailing and gnashing of teeth is heard in the thick blackness of night. [source]
Periphrastic past perfect indicative passive. A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts. Σκυλλω Skullō occurs in the papyri in sense of plunder, concern, vexation. “Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (Matthew 23:13), laden with the burdens which the Pharisees laid upon them (Matthew 23:3). Εριμμενοι Erimmenoi denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds” (Allen): This perfect passive participle from ριπτω rhiptō to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion (εσπλαγχνιστη esplagchnisthē). [source]
Lit., feigning. Rev., which feigned. Only here in New Testament. See on hypocr ites, Matthew 23:13. [source]
See on hypocrites, Matthew 23:13. [source]
Genitive absolute with επισυναχτεισων episunachtheisōn (first aorist passive participle feminine plural because of μυριαδων muriadōn), a double compound late verb, επισυναγω episunagō to gather together unto. The word “myriads” is probably hyperbolical as in Acts 21:20, but in the sense of ten thousand, as in Acts 19:19, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus.Insomuch that they trode one upon another (ωστε καταπατειν αλληλους hōste katapatein allēlous). The imagination must complete the picture of this jam.Unto his disciples first of all This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο prosechete heautois apo). Put your mind (νουν noun understood) for yourselves (dative) and avoid (απο apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο prosechete heautois apo). Put your mind (νουν noun understood) for yourselves (dative) and avoid (απο apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
Better, as Rev., judge. Condemn is κατακρίνω , not used by John (Matthew 20:18; Mark 10:33, etc.). The verb κρίνω means, originally, to separate. So Homer, of Ceres separating the grain from the chaff (“Iliad,” v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, Matthew 23:13. [source]
Rev., without hypocrisy. See on hypocrites, Matthew 23:13. [source]
Strong expressions of partisan hatred exerting itself for mutual injury. Δάκνειν tobite, N.T.oIn lxx metaphorically, Micah 3:5; Habakkuk 2:7. For κατεσθίειν devourcomp. Matthew 23:13; 2 Corinthians 11:20; Revelation 11:5. [source]
Wrong. Rend., through the hypocrisy of men that speak lies. Ὑποκρίσις hypocrisyonce in Paul, Galatians 2:13, see note. See also on Matthew 23:13. The phrase ἐν ὑποκρίσει only here. Ψευδολόγος speakinglies, N.T.oolxx. Rare in Class. [source]