KJV: Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
YLT: Happy those persecuted for righteousness' sake -- because theirs is the reign of the heavens.
Darby: Blessed they who are persecuted on account of righteousness, for theirs is the kingdom of the heavens.
ASV: Blessed are they that have been persecuted for righteousness'sake: for theirs is the kingdom of heaven.
| Μακάριοι | Blessed [are] |
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Parse: Adjective, Nominative Masculine Plural Root: μακάριος Sense: blessed, happy. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δεδιωγμένοι | having been persecuted |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: διώκω Sense: to make to run or flee, put to flight, drive away. |
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| ἕνεκεν | on account of |
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Parse: Preposition Root: εἵνεκεν Sense: on account of, for the sake of, for. |
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| δικαιοσύνης | righteousness |
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Parse: Noun, Genitive Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
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| αὐτῶν | theirs |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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Greek Commentary for Matthew 5:10
Posing as persecuted is a favourite stunt. The kingdom of heaven belongs only to those who suffer for the sake of goodness, not who are guilty of wrong. [source]
Reverse Greek Commentary Search for Matthew 5:10
The English word “blessed” is more exactly represented by the Greek verbal ευλογητοι eulogētoi as in Luke 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος eulogēmenos as in Luke 1:42 of Mary by Elizabeth and in Matthew 21:9. Both forms come from ευλογεω eulogeō to speak well of The Greek word here English has thus ennobled “blessed” to a higher rank than “happy.” But “happy” is what Jesus said and the Braid Scots New Testament dares to say “Happy” each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Revelation 14:13. Already in the Old Testament the Septuagint uses it of moral quality. “Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love” (Vincent). Jesus takes this word “happy” and puts it in this rich environment. “This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult” (Bruce). It is a pity that we have not kept the word “happy” to the high and holy plane where Jesus placed it. “If you know these things, happy “Happy And Paul applies this adjective to God, “according to the gospel of the glory of the happy The term “Beatitudes” (Latin beatus) comes close to the meaning of Christ here by οτι makarioi It will repay one to make a careful study of all the “beatitudes” in the New Testament where this word is employed. It occurs nine times here (Matthew 5:3-11), though the beatitudes in Matthew 5:10 and Matthew 5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, “for” That is of small moment. “The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces “ (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. [source]
So that ye have fallen from the faith and missed the inheritance of suffering and the rich fruitage of your spiritual gifts. See Matthew 5:10-12; Romans 8:17; 2 Corinthians 4:17. [source]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
Condition of first class with ει ei and present active indicative of υποπερω hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη lupē (grief).For conscience toward God (δια συνειδησιν τεου dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου Theou (God) is objective genitive. For συνειδησις suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
Present active participle of πασχω paschō and the common adverb αδικως adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
First-class condition with ει ei and future active indicative of υπομενω hupomenō for which see James 1:12. Same condition also in next sentence Present active participle of αμαρτανω hamartanō (continued repetition).And are buffeted for it Present passive participle of κολαπιζω kolaphizō late word (from κολαπος kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες agathopoiountes). Present active participle of αγατοποιεω agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα para) God (as God looks at it).” [source]
Present passive participle of κολαπιζω kolaphizō late word (from κολαπος kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες agathopoiountes). Present active participle of αγατοποιεω agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα para) God (as God looks at it).” [source]
First aorist active participle of διωκω diōkō to pursue, to chase, hostile pursuit here as in Matthew 5:10.; Matthew 10:23, etc. John now, after the “voice” in Revelation 12:10-13, returns to the narrative in Revelation 12:9. The child was caught away in Revelation 12:5, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since a.d. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. [source]