KJV: And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.
YLT: And he said to him, 'Why me dost thou call good? no one is good except One -- God; but if thou dost will to enter into the life, keep the commands.'
Darby: And he said to him, What askest thou me concerning goodness? one is good. But if thou wouldest enter into life, keep the commandments.
ASV: And he said unto him, Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments.
| Ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| εἶπεν | He said |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
|
| αὐτῷ | to him |
|
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| Τί | Why |
|
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
|
| με | Me |
|
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| ἐρωτᾷς | ask you |
|
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἐρωτάω Sense: to question. |
|
| περὶ | about |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| τοῦ | what is |
|
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἀγαθοῦ | good |
|
Parse: Adjective, Genitive Neuter Singular Root: ἀγαθός Sense: of good constitution or nature. |
|
| εἷς | Only One |
|
Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
|
| ἀγαθός | good |
|
Parse: Adjective, Nominative Masculine Singular Root: ἀγαθός Sense: of good constitution or nature. |
|
| δὲ | however |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| θέλεις | you desire |
|
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
|
| εἰς | into |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| τὴν | - |
|
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ζωὴν | life |
|
Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
|
| εἰσελθεῖν | to enter |
|
Parse: Verb, Aorist Infinitive Active Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
|
| τήρησον | keep |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: τηρέω Sense: to attend to carefully, take care of. |
|
| ἐντολάς | commandments |
|
Parse: Noun, Accusative Feminine Plural Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
|
Greek Commentary for Matthew 19:17
He had asked Jesus in Matthew 19:16 “what good thing” he should do. He evidently had a light idea of the meaning of αγατος agathos “This was only a teacher‘s way of leading on a pupil” (Bruce). So Jesus explains that “One there is who is good,” one alone who is really good in the absolute sense. [source]
But the true reading is, τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ ; Why askest thou me concerning the good? [source]
But the reading is, εἷς ἐστὶν ὁ ἀγαθός , One there is who is good. The saying of Christ appears especially appropriate in the light of the Rabbinic apothegm, “There is nothing else that is good but the law.” [source]
Reverse Greek Commentary Search for Matthew 19:17
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Compare Matthew 19:17. The renderings of the A. V. and Rev. here are correct. There is no change of reading as in Matthew, where the text was altered to conform it to Mark and Luke. [source]
So Luke 18:19. Matthew 19:17 has it: “Why asketh thou concerning that which is good? “The young ruler was probably sincere and not using mere fulsome compliment, but Jesus challenges him to define his attitude towards him as was proper. Did he mean “good” (αγατος agathos) in the absolute sense as applied to God? The language is not a disclaiming of deity on the part of Jesus. [source]
See on Matthew 19:17. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
The phrase occurs only here and Romans 2:27. Τελεῖν , fulfil, is stronger than the more common word τηρεῖν , observe or keep, which appears in James 2:10. Compare, also, Matthew 19:17; Matthew 23:3; John 14:15, etc. James here speaks of a single commandment, the proper word for which is ἐντολή , while νόμος is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See Romans 13:10; Galatians 5:14. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia )In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. “It was not,” says Gibbon, “before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia )-DIVIDER- and an irrevocable gift of the people were created … .The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited” (“Decline and Fall,” ch. xliv.). -DIVIDER- -DIVIDER- [source]
Rev., better, into. Compare enter into the life, Matthew 28:8; Matthew 19:17. [source]
A phrase peculiar to John and occurring elsewhere only Matthew 19:17; 1 Timothy 6:14. In 1 Corinthians 7:19, we find τήρησις ἐντολῶν thekeeping of the commandments. On τηρέω tokeep, see on 1 Peter 1:5. [source]