KJV: If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
YLT: 'If any one doth come unto me, and doth not hate his own father, and mother, and wife, and children, and brothers, and sisters, and yet even his own life, he is not able to be my disciple;
Darby: If any man come to me, and shall not hate his own father and mother, and wife, and children, and brothers, and sisters, yea, and his own life too, he cannot be my disciple;
ASV: If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| μισεῖ | hates |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μισέω Sense: to hate, pursue with hatred, detest. |
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| πατέρα | father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ἑαυτοῦ | of himself |
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Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| μητέρα | mother |
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Parse: Noun, Accusative Feminine Singular Root: μήτηρ Sense: a mother. |
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| γυναῖκα | wife |
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Parse: Noun, Accusative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| τέκνα | children |
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Parse: Noun, Accusative Neuter Plural Root: τέκνον Sense: offspring, children. |
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| ἀδελφοὺς | brothers |
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Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ἀδελφάς | sisters |
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Parse: Noun, Accusative Feminine Plural Root: ἀδελφή Sense: a full, own sister. |
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| ἔτι | yes |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ψυχὴν | life |
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Parse: Noun, Accusative Feminine Singular Root: ψυχή Sense: breath. |
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| ἑαυτοῦ | of him |
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Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| δύναται | he is able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| εἶναί | to be |
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Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| μαθητής | disciple |
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Parse: Noun, Nominative Masculine Singular Root: μαθητής Sense: a learner, pupil, disciple. |
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Greek Commentary for Luke 14:26
An old and very strong verb μισεω miseō to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Matthew 15:4 proves the opposite. It is only where the element of choice comes in (cf. Matthew 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Matthew 10:37. The ου ou here coalesces with the verb μισει misei in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning “and wife” Jesus has really made a comment on the excuse given in Luke 14:20 (I married a wife and so I am not able to come). [source]
Note τε και te kai both - and. “The τε te (B L) binds all the particulars into one bundle of renuncianda ” (Bruce). Note this same triple group of conjunctions (ετι τε και eti te kai) in Acts 21:28, “And moreover also,” “even going as far as his own life.” Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence “over even the elemental instinct of self-preservation” (Ragg). [source]
Reverse Greek Commentary Search for Luke 14:26
Dative case, says good-bye to all his property, “all his own belongings” (neuter plural participle used as substantive) as named in Luke 14:26. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point. [source]
The second paradox. Present active indicative of απολλυω apolluō This great saying was spoken at various times as in Mark 8:35 (Matthew 16:25; Luke 9:24) and Mark 10:39 (Luke 17:33). See those passages for discussion of πσυχη psuchē (life or soul). For “he that hateth his life” (ο μισων την πσυχην αυτου ho misōn tēn psuchēn autou) see the sharp contrasts in Luke 14:26-35 where μισεω miseō is used of father, mother, wife, children, brothers, sisters, as well as one‘s own life. Clearly μισεω miseō means “hate” when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (πσυχη psuchē each time) here. That is the way to “guard” (πυλαχει phulaxei) life by being true to Christ. This is the second paradox to show Christ‘s philosophy of life. [source]
The expression is intentionally strong as an expression of moral antipathy. Compare Matthew 6:24; Luke 14:26. No idea of malice is implied of course. [source]
This language sounds a bit harsh to us. It is possible that the word μισεω miseō did not always carry the full force of what we mean by “hate.” See Matthew 6:24 where these very verbs (μισεω miseō and αγαπαω agapaō) are contrasted. So also in Luke 14:26 about “hating” (μισεω miseō) one‘s father and mother if coming between one and Christ. So in John 12:25 about “hating” one‘s life. There is no doubt about God‘s preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau. [source]
The children and grandchildren of a widow. Present active imperative third person plural of μαντανω manthanō “Let them keep on learning.” First (πρωτον prōton). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents. To shew piety Present active infinitive with μαντανετωσαν manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
Present active infinitive with μαντανετωσαν manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
“Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). [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]