KJV: Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
YLT: Nor do they put new wine into old skins, and if not -- the skins burst, and the wine doth run out, and the skins are destroyed, but they put new wine into new skins, and both are preserved together.'
Darby: Nor do men put new wine into old skins, otherwise the skins burst and the wine is poured out, and the skins will be destroyed; but they put new wine into new skins, and both are preserved together.
ASV: Neither do men put new wine into old wine-skins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wine-skins, and both are preserved.
Οὐδὲ | Nor |
Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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βάλλουσιν | pour they |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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οἶνον | wine |
Parse: Noun, Accusative Masculine Singular Root: οἶνος Sense: wine. |
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νέον | new |
Parse: Adjective, Accusative Masculine Singular Root: νέος Sense: recently born, young, youthful. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἀσκοὺς | wineskins |
Parse: Noun, Accusative Masculine Plural Root: ἀσκός Sense: a leathern bag or bottle, in which water or wine was kept. |
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παλαιούς | old |
Parse: Adjective, Accusative Masculine Plural Root: παλαιός Sense: old, ancient. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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μή¦γε | lest |
Parse: Particle Root: εἰ Sense: otherwise, but if not. |
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ῥήγνυνται | are burst |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ῥάσσω Sense: to rend, burst or break asunder, break up, break through. |
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ἀσκοί | wineskins |
Parse: Noun, Nominative Masculine Plural Root: ἀσκός Sense: a leathern bag or bottle, in which water or wine was kept. |
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οἶνος | wine |
Parse: Noun, Nominative Masculine Singular Root: οἶνος Sense: wine. |
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ἐκχεῖται | is poured out |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐκχέω Sense: to pour out, shed forth. |
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ἀσκοὶ | wineskins |
Parse: Noun, Nominative Masculine Plural Root: ἀσκός Sense: a leathern bag or bottle, in which water or wine was kept. |
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ἀπόλλυνται | are destroyed |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ἀπόλλυμι Sense: to destroy. |
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βάλλουσιν | they pour |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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καινούς | new |
Parse: Adjective, Accusative Masculine Plural Root: καινός Sense: new. |
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ἀμφότεροι | both |
Parse: Adjective, Nominative Masculine Plural Root: ἀμφότεροι Sense: both of two, both the one and the other. |
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συντηροῦνται | are preserved |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: συντηρέω Sense: to preserve (a thing from perishing or being lost). |
Greek Commentary for Matthew 9:17
Not glass “bottles” but wineskins used as bottles as is true in Palestine yet, goatskins with the rough part inside. “Our word bottle originally carried the true meaning, being a bottle of leather. In Spanish bota means a leather bottle, a boot, and a butt. In Spain wine is still brought to market in pig-skins “ (Vincent). The new wine will ferment and crack the dried-up old skins. [source]
(εκχειται ekcheitai), poured out.sa120 [source]
Rev., rightly, wine-skin,, though our word bottle originally carried the true meaning, being a bottle of leather. In Spanish, bota means a leather bottle, a boot, and a butt. In Spain wine is still brought to market in pig-skins. In the East, goat-skins are commonly used, with the rough side inward. When old, they break under the fermentation of the wine. [source]
Reverse Greek Commentary Search for Matthew 9:17
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
A mistranslation. Rev., kept him safe. Peculiar to Mark. Compare Matthew 9:17, are preserved; Luke 2:19, kept; σύν , closely; τηρεῖν , to preserve or keep, as the result of guarding. See on John 17:12, and reserved, 1 Peter 1:4. [source]
Rev., wine-skins. See on Matthew 9:17. [source]
First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομαι apekduomai for which see note on Colossians 2:15. The απο apo has the perfective sense (wholly), “having stripped clean off.” The same metaphor as αποτεστε apothesthe in Colossians 3:8. The old man (τον παλαιον αντρωπον ton palaion anthrōpon). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος Palaios is ancient in contrast with νεος neos (young, new) as in Matthew 9:17 or καινος kainos (fresh, unused) as in Matthew 13:52. With his doings Practice must square with profession. [source]
Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος Palaios is ancient in contrast with νεος neos (young, new) as in Matthew 9:17 or καινος kainos (fresh, unused) as in Matthew 13:52. [source]
Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER- -DIVIDER- The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]