KJV: For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
YLT: for out of the heart come forth evil thoughts, murders, adulteries, whoredoms, thefts, false witnessings, evil speakings:
Darby: For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witnessings, blasphemies;
ASV: For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings:
ἐκ | Out of |
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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καρδίας | heart |
Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
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ἐξέρχονται | come forth |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
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διαλογισμοὶ | thoughts |
Parse: Noun, Nominative Masculine Plural Root: διαλογισμός Sense: the thinking of a man deliberating with himself. |
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πονηροί | evil |
Parse: Adjective, Nominative Masculine Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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φόνοι | murders |
Parse: Noun, Nominative Masculine Plural Root: φόνος Sense: murder, slaughter. |
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μοιχεῖαι | adulteries |
Parse: Noun, Nominative Feminine Plural Root: μοιχεία Sense: adultery. |
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πορνεῖαι | sexual immorality |
Parse: Noun, Nominative Feminine Plural Root: πορνεία Sense: illicit sexual intercourse. |
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κλοπαί | thefts |
Parse: Noun, Nominative Feminine Plural Root: κλοπή Sense: theft. |
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ψευδομαρτυρίαι | false testimonies |
Parse: Noun, Nominative Feminine Plural Root: ψευδομαρτυρία Sense: false witness, false testimony. |
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βλασφημίαι | slanders |
Parse: Noun, Nominative Feminine Plural Root: βλασφημία Sense: slander, detraction, speech injurious, to another’s good name. |
Greek Commentary for Matthew 15:19
Compare Plato. “For all good and evil, whether in the body or in human nature, originates, as he declared, in the soul, and overflows from thence, as from the head into the eyes; and therefore, if the head and body are to be well, you must begin by curing the soul. That is the first thing” (“Charmides,” 157). [source]
Lit., reasonings (compare Mark 9:33, Rev.), or disputings (Philemon 2:14), like the captious questioning of the Pharisees about washing hands. [source]
Reverse Greek Commentary Search for Matthew 15:19
Plural. Rev., wickedness. From πονεῖν , to toil. The adjective πονμρός means, first, oppressed by toils; then in bad case or plight, from which it runs into the sense of morally bad. This conception seems to have been associated by the high-born with the life of the lower, laboring, slavish class; just as our word knave (like the German knabe from which it is derived) originally meant simply a boy or a servant-lad. As πόνος means hard, vigorous labor, battle for instance, so the adjective πονμρός , in a moral sense, indicates active wickedness. So Jeremy Taylor: “Aptness to do shrewd turns, to delight in mischiefs and tragedies; a loving to trouble one's neighbor and do him ill offices.” Πονμρός , therefore, is dangerous, destructive. Satan is called ὁ πονηρός , the wicked one. Κακός , evil (see evil thoughts, Mark 7:21), characterizes evil rather as defect: “That which is not such as, according to its nature, destination, and idea it might be or ought to be” (Cremer). Hence of incapacity in war; of cowardice ( κακία ) κακὸς δοῦλος , the evil servant, in Matthew 24:48, is a servant wanting in proper fidelity and diligence. Thus the thoughts are styled evil, as being that which, in their nature and purpose, they ought not to be. Matthew, however (Matthew 15:19), calls these thoughts πονηροί , the thoughts in action, taking shape in purpose. Both adjectives occur in Revelation 16:2. [source]
See on James 2:4; and Matthew 15:19. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Rev., better, reasonings. See on Matthew 15:19; see on Mark 7:21; see on James 2:4. [source]
See on Mark 7:21. It is doubtful whether disputings is a legitimate meaning. The kindred verb διαλογίζομαι is invariably used in the sense of to reason or discuss, either with another or in one's own mind, Matthew 16:7; Matthew 21:25; Mark 2:6; Luke 12:17. The noun is sometimes rendered thoughts, as Matthew 15:19; Mark 7:21; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See 1 Timothy 2:8. Better here questionings or doubtings. See on Romans 14:1. The murmuring is the moral, the doubting the intellectual rebellion against God. [source]
Descriptive genitive as in James 1:25. Διαλογισμος Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι ponēroi) and Mark 7:21 (κακοι kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος dipsuchos They are guilty of partiality (a divided mind) as between the two strangers. [source]