KJV: But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
YLT: 'And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments,
Darby: And all their works they do to be seen of men: for they make broad their phylacteries and enlarge the borders of their garments,
ASV: But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments ,
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἔργα | deeds |
Parse: Noun, Accusative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ποιοῦσιν | they do |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ποιέω Sense: to make. |
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πρὸς | in order |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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θεαθῆναι | to be seen |
Parse: Verb, Aorist Infinitive Passive Root: θεάομαι Sense: to behold, look upon, view attentively, contemplate (often used of public shows). |
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τοῖς | - |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀνθρώποις | by men |
Parse: Noun, Dative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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πλατύνουσιν | They broaden |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: πλατύνω Sense: to make broad, enlarge. |
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φυλακτήρια | phylacteries |
Parse: Noun, Accusative Neuter Plural Root: φυλακτήριον Sense: a fortified place provided with a garrison, a station for a guard or garrison. |
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μεγαλύνουσιν | enlarge |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: μεγαλύνω Sense: to make great, magnify. |
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κράσπεδα | tassels |
Parse: Noun, Accusative Neuter Plural Root: κράσπεδον Sense: the extremity or prominent part of a thing, edge, skirt, margin. |
Greek Commentary for Matthew 23:5
See note on Matthew 6:1 where this same idiom occurs. Ostentation regulates the conduct of the rabbis. [source]
An adjective from πυλακτηρ πυλασσω phulaktēr τεπιλλιν phulassō (to guard). So a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore μεγαλυνουσιν τα κρασπεδα tephillin or prayer-fillets, small leather cases with four strips of parchment on which were written the words of Exodus 13:1-10, Exodus 13:11-16; Deuteronomy 6:4-9; Deuteronomy 11:13-21. They took literally the words about “a sign unto thy hand,” “a memorial between thine eyes,” and “frontlets.” “That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf‘s tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the tephillin ” (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These tephillin “are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer” (McNeile). “The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience” (Bruce). Hence they made them “broad.” The superstitious would wear them as mere charms to ward off evil.Enlarge the borders (megalunousin ta kraspeda). In Matthew 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Numbers 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see note on Numbers 9:20). They made a virtue of the size of the fringes also. “Such things were useful as reminders; they were fatal when they were regarded as charms” (Plummer). [source]
In Matthew 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Numbers 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see note on Numbers 9:20). They made a virtue of the size of the fringes also. “Such things were useful as reminders; they were fatal when they were regarded as charms” (Plummer). [source]
See Matthew 6:1, where the same word occurs. The scribes and Pharisees deport themselves with a view to being contemplated as actors in a theatre; so that men may fix their gaze upon them admiringly. [source]
Phylacteries, called by the Rabbis tephillinprayer-fillets, were worn on the left arm, toward the heart, and on the forehead. They were capsules containing on parchment these four passages of Scripture: Exodus 13:1-10; Exodus 13:11-16; Deuteronomy 6:4-9; Deuteronomy 11:13-21. That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these slips was to be tied up with well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the Rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a Sabbath. They profanely imagined that God wore the tephillinThe Greek word transcribed phylacteries in our versions is from φυλάσσω , to watch or guard. It means originally a guarded post, afort; then, generally, a safeguard or preservative, and therefore an amulet. Sir J. Cheke renders guards. They were treated as such by the Rabbis. It is said, for instance, that the courtiers of a certain king, intending to kill a Rabbi, were deterred by seeing that the straps of his phylacteries shone like bands of fire. It was also said that they prevented all hostile demons from injuring any Israelite. See on Matthew 9:20, for borders. [source]
Reverse Greek Commentary Search for Matthew 23:5
Compare Luke 9:32; 2 Peter 2:16; 1 John 1:1; 1 John 4:14. See on Matthew 11:7; see on Matthew 23:5. The word denotes calm, continuous contemplation of an object which remains before the spectator. [source]
Only here, 2 Corinthians 6:13, and Matthew 23:5, where it is used of widening the phylacteries. From πλατύς broadQuite common in the Septuagint, and with various shades of meaning, but usually rendered enlarge. Of worldly prosperity, “waxed fat,” Deuteronomy 32:15; compare Genesis 9:27. Of pride, Deuteronomy 11:16. Of deliverance in distress, Psalm 4:1. Expand with joy, Psalm 119:32. The idea of enlargement of heart in the sense of increased breadth of sympathy and understanding, as here, is also expressed in the Old Testament by other words, as concerning Solomon, to whom God gave largeness of heart, Sept., χύμα outpouringCompare Isaiah 60:5. [source]
Perfect passive indicative of old verb πλατυνω platunō to broaden, from πλατυς platus broad. In N T. only here and Matthew 23:5 (cf. phylacteries). Hence his freedom of speech for “out of the abundance of the heart the mouth speaks” (Matthew 12:34). [source]