KJV: Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.
YLT: Then the chief priest rent his garments, saying, -- 'He hath spoken evil; what need have we yet of witnesses? lo, now ye heard his evil speaking;
Darby: Then the high priest rent his clothes, saying, He has blasphemed: what need have we any more of witnesses? behold, now ye have heard the blasphemy.
ASV: Then the high priest rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy:
| ἀρχιερεὺς | high priest |
|
Parse: Noun, Nominative Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
|
| διέρρηξεν | tears |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διαρήγνυμι Sense: to break asunder, burst through, rend asunder. |
|
| ἱμάτια | garments |
|
Parse: Noun, Accusative Neuter Plural Root: ἱμάτιον Sense: a garment (of any sort). |
|
| αὐτοῦ | of him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| λέγων | saying |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
|
| Ἐβλασφήμησεν | He has blasphemed |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
|
| τί | why |
|
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
|
| ἔτι | any more |
|
Parse: Adverb Root: ἔτι Sense: yet, still. |
|
| χρείαν | need |
|
Parse: Noun, Accusative Feminine Singular Root: χρεία Sense: necessity, need. |
|
| ἔχομεν | have we |
|
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
| μαρτύρων | of witnesses |
|
Parse: Noun, Genitive Masculine Plural Root: μάρτυς Sense: a witness. |
|
| ἴδε | Behold |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
|
| νῦν | now |
|
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
|
| ἠκούσατε | you have heard |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
|
| βλασφημίαν | blasphemy |
|
Parse: Noun, Accusative Feminine Singular Root: βλασφημία Sense: slander, detraction, speech injurious, to another’s good name. |
|
Greek Commentary for Matthew 26:65
There was no need of witnesses now, for Jesus had incriminated himself by claiming under oath to be the Messiah, the Son of God. Now it would not be blasphemy for the real Messiah to make such a claim, but it was intolerable to admit that Jesus could be the Messiah of Jewish hope. At the beginning of Christ‘s ministry he occasionally used the word Messiah of himself, but he soon ceased, for it was plain that it would create trouble. The people would take it in the sense of a political revolutionist who would throw off the Roman yoke. If he declined that role, the Pharisees would have none of him for that was the kind of a Messiah that they desired. But the hour has now come. At the Triumphal Entry Jesus let the Galilean crowds hail him as Messiah, knowing what the effect would be. Now the hour has struck. He has made his claim and has defied the High Priest. [source]
Reverse Greek Commentary Search for Matthew 26:65
The imperative in the singular number, though the company of his followers is addressed. This construction, however, is not uncommon. See Matthew 26:65; Acts 13:46. [source]
Second aorist active with usual negative of the participle. As a matter of fact the Sanhedrin did charge Jesus with blasphemy, but could not prove it (Matthew 26:65; Matthew 27:24; Luke 23:22). At this time no Gospel had probably been written, but Paul knew that Jesus was innocent. He uses this same idiom about his own innocence (Acts 28:18). [source]
Such elaborate preparation “with the multitudes” First aorist active participle from διαρρηγνυμι diarrēgnumi old verb to rend in two. Like the high priest in Matthew 26:65 as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! [source]
Second aorist active of συνεχω sunechō to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. Matthew 26:65). [source]
In the gospels this word, of which blaspheme is a transcript, has, as in the Septuagint, the special sense of treating the name of God with scorn. So Matthew 9:3; Matthew 26:65; John 10:36. In the epistles frequently as here, with the classical meaning of slandering or defaming. [source]
Interjectional use of αγε age (from αγω agō) as in James 5:1 (only N.T. instances) with a plural verb (οι λεγοντες hoi legontes present active articular participle, ye that say) as is common in ancient Greek like ιδε νυν ηκουσατε ide nun ēkousate (Matthew 26:65). [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]