KJV: But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
YLT: but I -- I say to you, not to swear at all; neither by the heaven, because it is the throne of God,
Darby: But I say unto you, Do not swear at all; neither by the heaven, because it is the throne of God;
ASV: but I say unto you, swear not at all; neither by the heaven, for it is the throne of God;
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| λέγω | say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ὀμόσαι | to swear |
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Parse: Verb, Aorist Infinitive Active Root: ὄμνυμι Sense: to swear. |
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| ὅλως | at all |
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Parse: Adverb Root: ὅλως Sense: wholly, altogether. |
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| μήτε | neither |
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Parse: Conjunction Root: μήτε Sense: and not, neither … nor, not so. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῷ | heaven |
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Parse: Noun, Dative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| θρόνος | [the] throne |
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Parse: Noun, Nominative Masculine Singular Root: θρόνος Sense: a throne seat. |
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| ἐστὶν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Matthew 5:34
More exactly “not to swear at all” (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1 Thessalonians 5:27; 1 Corinthians 15:31). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular “cuss-words” and excuse themselves because they do not use the more flagrant forms. [source]
Reverse Greek Commentary Search for Matthew 5:34
Second aorist passive subjunctive in prohibition. “This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord‘s commands (see Matthew 5:32, Matthew 5:34, Matthew 5:38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving” (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up. [source]
Literally, wholly, altogether, like Latin omnino and Greek παντως pantōs (1 Corinthians 9:22). So papyri have it for “really” and also for “generally” or “everywhere” as is possible here. See also 1 Corinthians 6:7. With a negative it has the sense of “not at all” as in 1 Corinthians 15:29; Matthew 5:34 the only N.T. examples, though a common word. [source]
No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew 5:34-37). It is not out of place here. See the same phrase in 1 Peter 4:8. Robinson (Ephesians, p. 279) cites like examples from the papyri at the close of letters. Here it means “But especially” (Ropes). [source]
This use of εν en after ομνυω omnuō instead of the usual accusative (James 5:12) is like the Hebrew (Matthew 5:34, Matthew 5:36). “The living one for ages of ages” is a common phrase in the Apocalypse for God as eternally existing (Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 15:7). This oath proves that this angel is not Christ.Who created (ος εκτισεν hos ektisen). First aorist active indicative of κτιζω ktizō a reference to God‘s creative activity as seen in Genesis 1:1.; Exodus 20:11; Isaiah 37:16; Isaiah 42:5; Psalm 33:6; Psalm 145:6, etc.That there shall be time no longer Future indicative indirect discourse with οτι hoti But this does not mean that χρονος chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10). [source]
Imperfect middle of κειμαι keimai old verb, used as passive of τιτημι tithēmi As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1.; Ezekiel 1:26-28; Daniel 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.Upon the throne (Επι epi ton thronon). επι του τρονου Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]