KJV: And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.
YLT: 'And whoever may not receive you nor hear your words, coming forth from that house or city, shake off the dust of your feet,
Darby: And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or city, shake off the dust of your feet.
ASV: And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet.
ὃς | whoever |
Parse: Personal / Relative Pronoun, Nominative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ἂν | - |
Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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δέξηται | will receive |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: δέχομαι Sense: to take with the hand. |
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μηδὲ | nor |
Parse: Conjunction Root: μηδέ Sense: and not, but not, nor, not. |
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ἀκούσῃ | will hear |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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λόγους | words |
Parse: Noun, Accusative Masculine Plural Root: λόγος Sense: of speech. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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ἐξερχόμενοι | going forth |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
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ἔξω | out |
Parse: Preposition Root: ἔξω Sense: without, out of doors. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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οἰκίας | house |
Parse: Noun, Genitive Feminine Singular Root: οἰκία Sense: a house. |
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πόλεως | city |
Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
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ἐκείνης | that |
Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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ἐκτινάξατε | shake off |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἐκτινάσσω Sense: to shake off so that something adhering shall fall. |
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κονιορτὸν | dust |
Parse: Noun, Accusative Masculine Singular Root: κονιορτός Sense: raised dust, flying dust. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ποδῶν | feet |
Parse: Noun, Genitive Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
Greek Commentary for Matthew 10:14
Shake out, a rather violent gesture of disfavour. The Jews had violent prejudices against the smallest particles of Gentile dust, not as a purveyor of disease of which they did not know, but because it was regarded as the putrescence of death. If the apostles were mistreated by a host or hostess, they were to be treated as if they were Gentiles (cf. Matthew 18:17; Acts 18:6). Here again we have a restriction that was for this special tour with its peculiar perils. [source]
“The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered.” The apostles, therefore, were not only to leave the house or city which should refuse to receive them, “but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off” (Edersheim, “Jewish Social Life in the Days of Christ”). The symbolic act indicated that the apostles and their Lord regarded them not only as unclean, but as entirely responsible for their uncleanness. See Acts 18:6. [source]
Reverse Greek Commentary Search for Matthew 10:14
The Greek indicates more distinctly the simultaneousness of the entrance and the salutation: as ye are entering. Rev., as ye enter. So of the departure, as ye are going forth ( ἐξερχόμενοι , Matthew 10:14). [source]
See on Matthew 10:14. [source]
Old word from κονις konis dust, and ορνυμι ornumi to stir up. We have seen it already in Matthew 10:14; Luke 9:5. Dust is a plague in the east. Shake off even that. [source]
Indefinite relative plural with αν an and present middle subjunctive and the negative μη mē Here Matthew 10:14 has the singular (whosoever) and Mark 6:11 has “whatsoever place.” [source]
See on Matthew 10:14. [source]
First aorist middle (indirect) participle of εκτινασσω ektinassō to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in Acts 18:6 and the active imperative with the dust of the feet in Mark 6:11 (Luke 10:11 has απομασσομετα apomassometha). and Matthew 10:14 (command of Jesus). It is a dramatic gesture that forbids further intercourse. “As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling” (Furneaux). [source]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]