KJV: Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
YLT: nor do they light a lamp, and put it under the measure, but on the lamp-stand, and it shineth to all those in the house;
Darby: Nor do men light a lamp and put it under the bushel, but upon the lamp-stand, and it shines for all who are in the house.
ASV: Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house.
| οὐδὲ | Nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| καίουσιν | do they light |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: καίω Sense: to set on fire, light, burning. |
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| λύχνον | a lamp |
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Parse: Noun, Accusative Masculine Singular Root: λύχνος Sense: a lamp, candle, that is placed on a stand or candlestick. |
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| τιθέασιν | put |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: τίθημι Sense: to set, put, place. |
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| ὑπὸ | under |
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Parse: Preposition Root: ὑπό Sense: by, under. |
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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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| μόδιον | a basket |
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Parse: Noun, Accusative Masculine Singular Root: μόδιος Sense: a dry measure holding 6 sextarii (or /6 of the Attic medimnus), about a peck (9 litres). |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| λυχνίαν | lampstand |
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Parse: Noun, Accusative Feminine Singular Root: λυχνία Sense: a (candlestick) lamp stand, candelabrum. |
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| λάμπει | it shines |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐπιλάμπω Sense: to shine. |
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| πᾶσιν | for all |
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Parse: Adjective, Dative Masculine Plural Root: πᾶς Sense: individually. |
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| τοῖς | those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οἰκίᾳ | house |
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Parse: Noun, Dative Feminine Singular Root: οἰκία Sense: a house. |
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Greek Commentary for Matthew 5:15
Not a bushel. “The figure is taken from lowly cottage life. There was a projecting stone in the wall on which the lamp was set. The house consisted of a single room, so that the tiny light sufficed for all” (Bruce). It was not put under the bushel (the only one in the room) save to put it out or to hide it. The bushel was an earthenware grain measure. [source]
” (την λυχνιαν tēn luchnian), not “candlestick.” It is “lamp-stand” in each of the twelve examples in the Bible. There was the one lamp-stand for the single room. [source]
Rev., rightly, “the bushel;” since the definite article is designed to indicate a familiar object - the grain-measure which is found in every house. [source]
Rev., the stand. Also a part of the furniture of every house, and commonly but one in the house: hence the article. The word, which occurs four times in the Gospels and eight times elsewhere, means, in every ease, not a candlestick, but a lamp-stand. In Hebrews 9:2, the golden “candlestick” of the tabernacle is called λυχνία ; but in the description of this article (Exodus 25:31, Exodus 25:39), we read, “Thou shalt make the seven lamps thereof;” and in Zechariah 4:2, where the imagery is drawn from the sanctuary, we have a “candlestick” with a bowl on the top of it, “and his seven lamps thereon, and seven pipes (for the oil) to the lamps which are upon the top thereof.” [source]
Reverse Greek Commentary Search for Matthew 5:15
The Latin modius. One of Mark's Latin words. See on Matthew 5:15. The modius was nearer a peck than a bushel. [source]
Rev., correctly, stand; i.e., lampstand. See on Matthew 5:15. [source]
Correctly, as Rev.,a stand. See on Matthew 5:15. [source]
See on Matthew 5:15. [source]
Properly stand. See on Matthew 5:15. [source]
A crypt (same word) or hidden place from κρυπτω kruptō to hide. Late and rare word and here only in the N.T. These other words (lamp, λυχνον luchnon bushel, μοδιον modion stand, λυχνιαν luchnian) have all been discussed previously (see note on Matthew 5:15). [source]
Here Mark 4:21 has the more definite figure “under the bushel” as has Matthew 5:15.Under the bed (υποκατω κλινης hupokatō klinēs). Here Mark 4:21 has the regular υπο την κλινην hupo tēn klinēn instead of the late compound υποκατω hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand.May see the light In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Here Mark 4:21 has the regular υπο την κλινην hupo tēn klinēn instead of the late compound υποκατω hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
Like a lamp in the heart (cf. Matthew 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. To give the light (προς πωτισμον pros phōtismon). For the illumination. In the face of Jesus Christ The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον prosōpon f0). [source]
Rend. lampstand. See on Matthew 5:15; see on Revelation 1:12. Description in Exodus 25:31-37. Comp. Zechariah 4:1-14. [source]
Predicate accusative of the comparative adjective βεβαιος bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God‘s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ‘s deity than the Transfiguration.Whereunto (ωι hōi). Dative of the relative referring to “the prophetic word made more sure.”That ye take heed Present active participle with νουν noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15). [source]
Present active participle with νουν noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
The origin of our lamp, but, properly, a torch; the word for lamp being λύχνος , a hand-lamp filled with oil (Matthew 5:15; Luke 8:16; John 5:35). See on Matthew 25:1. Trench says: “The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose.” [source]
See on Matthew 5:15. We are at once reminded of the seven-branched candlestick of the tabernacle (Exodus 25:31; Hebrews 9:2; compare Zechariah 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand, the several lampstands are bearers of the light (Matthew 5:14, Matthew 5:16), “holding forth the word of life” (Philemon 2:15, Philemon 2:16). The epithet golden, so common in Revelation, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Thus, golden in the Zend Avesta is throughout synonymous with heavenly or divine. Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isaiah 13:12; Lamentations 4:2; 2 Timothy 2:20; Job 36:19). It is used metaphorically of Christian character (Revelation 3:18). In the Earthly Paradise, Dante describes trees like gold.“A little farther on, seven trees of goldIn semblance the long space still intervening Between ourselves and them did counterfeit.”“Purgatorio,” xxix., 43-45 [source]
First aorist active participle of επιστρεπω epistrephō from which also επεστρεπσα epestrepsa just before, for which verb see Acts 15:36; Acts 16:18.Seven golden candlesticks (επτα λυχνιας χρυσας hepta luchnias chrusas). See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
Old word (Matthew 5:15), again in Revelation 22:5. [source]