KJV: Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
YLT: 'Ye heard that it was said: Thou shalt love thy neighbour, and shalt hate thine enemy;
Darby: Ye have heard that it has been said, Thou shalt love thy neighbour and hate thine enemy.
ASV: Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy:
| Ἠκούσατε | You have heard |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐρρέθη | it was said |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: λέγω Sense: to utter, speak, say. |
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| Ἀγαπήσεις | You shall love |
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Parse: Verb, Future Indicative Active, 2nd Person Singular Root: ἀγαπάω Sense: of persons. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| πλησίον | neighbor |
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Parse: Adverb Root: πλησίον Sense: a neighbour. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| μισήσεις | shall hate |
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Parse: Verb, Future Indicative Active, 2nd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
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| ἐχθρόν | enemy |
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Parse: Adjective, Accusative Masculine Singular Root: ἐχθρός Sense: hated, odious, hateful. |
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Greek Commentary for Matthew 5:43
This phrase is not in Leviticus 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Romans 12:20 quotes Proverbs 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word “neighbour” is “nigh-bor,” one who is nigh or near like the Greek word πλησιον plēsion here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Luke 10:29.). [source]
Reverse Greek Commentary Search for Matthew 5:43
These quotations (Matthew 5:21, Matthew 5:27, Matthew 5:33) from the Decalogue (Exodus 20 and Deuteronomy 5) are from the Septuagint and use ου ou and the future indicative (volitive future, common Greek idiom). In Matthew 5:43 the positive form, volitive future, occurs In Matthew 5:41 the third person (δοτω dotō) singular second aorist active imperative is used. In Matthew 5:38 no verb occurs. [source]
See on sa40" translation="">Matthew 5:43.sa40 [source]
See on Matthew 5:43. [source]
There is a contrast in this use of αλλα alla like that in Matthew 5:44. This is the only one of the many examples given by Matthew 5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, αλλα alla could be coordinating or paratactic conjunction as in 2 Corinthians 7:11 rather than adversative as apparently here. See notes on Matthew 5:43. Love of enemies is in the O.T., but Jesus ennobles the word, αγαπαω agapaō and uses it of love for one‘s enemies. [source]
See on Matthew 5:43. [source]
Paul does not attempt to give them all. It is summed up (ανακεπαλαιουται anakephalaioutai). Present passive indicative of ανακεπαλαιοω anakephalaioō late literary word or “rhetorical term” (ανα κεπαλαιον anaκεπαλαιον kephalaion head or chief as in Hebrews 8:1). Not in the papyri, but εν τωι kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. Namely See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
See βασιλικος νομος to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου basilikos nomos (royal law). Thy neighbour (Πλησιον ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
First aorist (constative) active indicative of ακουω akouō As in Matthew 5:21, Matthew 5:27, Matthew 5:33, Matthew 5:38, Matthew 5:43. Ropes suggests in the synagogues.Of Job (Ιωβ Iōb). Job did complain, but he refused to renounce God (Job 1:21; Job 2:10; Job 13:15; Job 16:19; Job 19:25.). He had become a stock illustration of loyal endurance.Ye have seen Second aorist (constative) active indicative of οραω horaō In Job‘s case.The end of the Lord (το τελος κυριου to telos kuriou). The conclusion wrought by the Lord in Job‘s case (Job 42:12).Full of pity Late and rare compound “Very kind.”Merciful (οικτειρω oiktirmōn). Late and rare adjective (from oikteirō to pity), in N.T. only here and Luke 6:36. [source]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]