KJV: And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
YLT: and he was teaching, saying to them, 'Hath it not been written -- My house a house of prayer shall be called for all the nations, and ye did make it a den of robbers?'
Darby: And he taught saying to them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers.
ASV: And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers.
| ἐδίδασκεν | He began teaching |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: διδάσκω Sense: to teach. |
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| ἔλεγεν | was saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| γέγραπται | has it been written |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οἶκός | house |
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Parse: Noun, Nominative Masculine Singular Root: οἶκος Sense: a house. |
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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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| οἶκος | a house |
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Parse: Noun, Nominative Masculine Singular Root: οἶκος Sense: a house. |
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| προσευχῆς | of prayer |
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Parse: Noun, Genitive Feminine Singular Root: προσευχή Sense: prayer addressed to God. |
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| κληθήσεται | will be called |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: καλέω Sense: to call. |
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| πᾶσιν | for all |
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Parse: Adjective, Dative Neuter Plural Root: πᾶς Sense: individually. |
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| ἔθνεσιν | nations |
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Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πεποιήκατε | have made |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: ποιέω Sense: to make. |
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| Σπήλαιον | a den |
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Parse: Noun, Accusative Neuter Singular Root: σπήλαιον Sense: a cave, den. |
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| λῃστῶν | of robbers |
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Parse: Noun, Genitive Masculine Plural Root: ἀρχιλῃστής Sense: a robber, plunderer, freebooter, brigand. |
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Greek Commentary for Mark 11:17
Mark alone has this phrase from Isaiah 56:7; Jeremiah 7:11. The people as well as the temple authorities were guilty of graft, extortion, and desecration of the house of prayer. Jesus assumes and exercises Messianic authority and dares to smite this political and financial abuse. Some people deny the right of the preacher to denounce such abuses in business and politics even when they invade the realm of morals and religion. But Jesus did not hesitate. [source]
Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations ( πᾶσιν τοῖς ἔθνεσιν )Thieves ( λῃστῶν )Rev., correctly, robbers. See on Matthew 21:13; and Matthew 26:55; and John 10:1, John 10:8. From ληίς or λεία , booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης , or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveller to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves. [source]
Rev., correctly, robbers. See on Matthew 21:13; and Matthew 26:55; and John 10:1, John 10:8. From ληίς or λεία , booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the κλέπτης , or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveller to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves. [source]
Reverse Greek Commentary Search for Mark 11:17
Rev., better, robber. See on Matthew 26:55, and sa40" translation="">Mark 11:17.sa40 [source]
See on Matthew 26:55; and Luke 10:30; sa40" translation="">Mark 11:17.sa40 [source]
See on Matthew 26:55; Luke 10:30; Mark 11:17. [source]
See on Matthew 26:55; see on Mark 11:17; see on Luke 10:30. Matthew calls him a “notable prisoner” (Matthew 27:16). Mark states that he had made insurrection, and had committed murder (Mark 15:7), speaking of the insurrection as a well-known event. Luke says, “for some insurrection ( στάσιν τινὰ ) that had arisen in the city, and for murder” (Luke 23:19). Writing for Gentiles, Luke would not refer to the event as something familiar. Bandits of this kind were numerous in the neighborhood of Jerusalem under the Roman dominion. Their leaders were well known. Josephus describes them by the same word which Matthew uses, ἐπίσημοι , notable. Their depredations were often committed under patriotic pretenses, so that Barabbas might have had influential friends among the people. [source]
For the distinction see on Mark 11:17. There is a climax in the order of the words; one who will gain his end by craft, and, if that will not suffice, by violence. [source]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια parabolē but εις την αυλην των προβατων paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη eis tēn aulēn tōn probatōn). Originally αω aulē (from αναβαινων aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω anabainōn). Present active participle of αλλαχοτεν anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν allachothen). Rare word for old εκεινος allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης ekeinos). “That one” just described. Is a thief and a robber (κλεπτω kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι kleptō to steal, κλεπτης lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]