KJV: And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
YLT: 'But, if thy right eye doth cause thee to stumble, pluck it out and cast from thee, for it is good to thee that one of thy members may perish, and not thy whole body be cast to gehenna.
Darby: But if thy right eye be a snare to thee, pluck it out and cast it from thee: for it is profitable for thee that one of thy members perish, and not thy whole body be cast into hell.
ASV: And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body be cast into hell.
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὀφθαλμός | eye |
Parse: Noun, Nominative Masculine Singular Root: ὀφθαλμός Sense: the eye. |
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σου | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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δεξιὸς | right |
Parse: Adjective, Nominative Masculine Singular Root: δεξιός Sense: the right, the right hand. |
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σκανδαλίζει | causes to stumble |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: σκανδαλίζω Sense: to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend. |
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ἔξελε | pluck out |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἐξαιρέω Sense: to pluck out, draw out, i. |
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βάλε | cast [it] |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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συμφέρει | it is better |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: συμφέρω Sense: to bear or bring together. |
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γάρ | indeed |
Parse: Conjunction Root: γάρ Sense: for. |
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σοι | for you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἀπόληται | should perish |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: ἀπόλλυμι Sense: to destroy. |
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ἓν | one |
Parse: Adjective, Nominative Neuter Singular Root: εἷς Sense: one. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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μελῶν | members |
Parse: Noun, Genitive Neuter Plural Root: μέλος Sense: a member, limb: a member of the human body. |
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σῶμά | body |
Parse: Noun, Nominative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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βληθῇ | should be cast |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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γέενναν | hell |
Parse: Noun, Accusative Feminine Singular Root: γέεννα Sense: Hell is the place of the future punishment call “Gehenna” or “Gehenna of fire”. |
Greek Commentary for Matthew 5:29
This is far better than the Authorized Version “Offend thee.” Braid Scots has it rightly “ensnare ye.” It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive (σκανδαλον skandalon from σκανδαλητρον skandalēthron) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: Non oculum, sed scandalizentem oculum. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that “the words scandal and slander are both derived from σκανδαλον skandalon And Wyc. renders, ‹if thy right eye slander thee.‘”Certainly slander is a scandal and a stumbling-block, a trap, and a snare. [source]
Reverse Greek Commentary Search for Matthew 5:29
Rev., better, stumbling-block. See on Matthew 5:29. Not, thou art offensive, but thou art in my way. Dr. Morison, “Thou art not, as before, a noble block, lying in its right position as a massive foundation-stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go - lying as a stone of stumbling.” [source]
See on Matthew 5:29. Rev., shall find none occasion of stumbling. Compare Wyc., shall not be slandered. [source]
First aorist passive. “Were caused to stumble,” “have taken offence” (Moffatt), “have turned against you” (Weymouth), “were shocked” (Goodspeed), “War ill-pleased” (Braid Scots). They took umbrage at the public rebuke and at such a scorpion sting in it all. It cut to the quick because it was true. It showed in the glowering countenances of the Pharisees so plainly that the disciples were uneasy. See note on Matthew 5:29. [source]
Gulping or drinking down the camel. An oriental hyperbole like that in Matthew 19:24. See also Matthew 5:29, Matthew 5:30; Matthew 17:20; Matthew 21:21. Both insects and camels were ceremonially unclean (Leviticus 11:4, Leviticus 11:20, Leviticus 11:23, Leviticus 11:42). “He that kills a flea on the Sabbath is as guilty as if he killed a camel” (Jer. Shabb. 107). [source]
In Matthew 18:8 and Matthew 18:9 we have one of the dualities or doublets in Matthew ( Matthew 5:29-30 ). Jesus repeated his pungent sayings many times. Instead of εις γεενναν eis geennan ( Matthew 5:29 ) we have εις το πυρ το αιωνιον eis to pur to aiōnion and at the end of Matthew 18:9 του πυρος tou puros is added to την γεενναν tēn geennan This is the first use in Matthew of αιωνιος aiōnios We have it again in Matthew 19:16 , Matthew 19:29 with ζοη zoē in Matthew 25:41 with πυρ pur in Matthew 25:46 with κολασιν kolasin and ζοην zoēn The word means ageless, without beginning or end as of God ( Romans 16:26 ), without beginning as in Romans 16:25 , without end as here and often. The effort to make it mean “ αεονιαν aeonian ” fire will make it mean “ αεονιαν aeonian ” life also. If the punishment is limited, ipso facto the life is shortened. In Matthew 18:9 also μονοπταλμον monophthalmon occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koiné . Literally one-eyed. Here only and Mark 9:47 in the New Testament. [source]
See on Matthew 5:29. Tynd., hurt. [source]
This word “throws the only flash which falls on the continuous tenor of the first thirty years, from infancy to manhood, of the life of Christ” (Farrar, “Messages of the Books”)They were offendedSee on Matthew 5:29. Tynd., hurt. [source]
Rev., shall find none occasion of stumbling. See on Matthew 5:29. Note also the conditional not ( μὴ ): “shall not find, whatever may occur.” [source]
See on offend, Matthew 5:29; and compare on Matthew 16:23. [source]
This genitive articular infinitive is not easy to explain. In Acts 10:25 there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, Grammar, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives -Τα σκανδαλα Ta skandala is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For σκανδαλον skandalon (a trap) See note on Matthew 5:29; and the note on Matthew 16:23. It is here only in Luke. The positive form of this saying appears in Matthew 18:7. [source]
Rev., cause to stumble. See on Matthew 5:29. Wyc., slandereth you. [source]
Rev., made to stumble. In this Gospel only here and John 6:61. See on Matthew 5:29. Wyc, be not slandered. [source]
Ταπος Taphos (grave) presents the notion of burial Jesus claims not only the power of life (spiritual) and of judgment, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out A general judgment and a general bodily resurrection we have here for both good and bad as in Matthew 25:46; Acts 24:15; 2 Corinthians 5:10 and as often implied in the words of Jesus (Matthew 5:29.; Matthew 10:28; Luke 11:32). In John 6:39 Jesus asserts that he will raise up the righteous. [source]
Second perfect active participle of οιδα oida See John 2:25 for this supernatural insight into men‘s minds. Murmured Present active indicative retained in indirect discourse. See John 6:41 for γογγυζω gogguzō At this “Concerning this word.” Cause to stumble Common Synoptic verb from σκανδαλον skandalon for which see Matthew 5:29. In John again only in John 16:1. [source]
See on Matthew 5:29; see on Matthew 16:23. [source]
See on Matthew 5:29. Rev., maketh to stumble. [source]
Late verb (lxx and N.T.) to set a trap-stick (Matthew 5:29) or stumbling-block like προσκομμα proskomma in 1 Corinthians 8:9 (cf. Romans 14:13, Romans 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught. I will eat no flesh for evermore (ου μη παγω κρεα εις τον αιωνα ou mē phagō krea eis ton aiōna). The strong double negative ου μη ou mē with the second aorist subjunctive. Here Paul has flesh (κρεα krea) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Romans 14:21. This is Paul‘s principle of love (1 Corinthians 8:2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul‘s ideal of love. [source]
Comp. 1 Corinthians 1:23. For offense, see on offend, Matthew 5:29. [source]
The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει itis expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely: [source]
See on offend, Matthew 5:29. For the image in John, see John 6:61; John 11:9; John 16:1; Revelation 2:14. The meaning is not that he gives no occasion of stumbling to others, but that there is none in his own way. See John 11:9, John 11:10. [source]
See on offend, Matthew 5:29, and see on offense, Matthew 16:23. [source]