KJV: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
YLT: so let your light shine before men, that they may see your good works, and may glorify your Father who is in the heavens.
Darby: Let your light thus shine before men, so that they may see your upright works, and glorify your Father who is in the heavens.
ASV: Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
| οὕτως | Thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| λαμψάτω | let shine |
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Parse: Verb, Aorist Imperative Active, 3rd Person Singular Root: ἐπιλάμπω Sense: to shine. |
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| φῶς | light |
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Parse: Noun, Nominative Neuter Singular Root: φῶς Sense: light. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ἔμπροσθεν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπων | men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| ἴδωσιν | they may see |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| ὑμῶν | your |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| καλὰ | good |
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Parse: Adjective, Accusative Neuter Plural Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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| ἔργα | works |
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Parse: Noun, Accusative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| δοξάσωσιν | they should glorify |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: δοξάζω Sense: to think, suppose, be of opinion. |
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| πατέρα | Father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανοῖς | heavens |
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Parse: Noun, Dative 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 5:16
The adverb points backward to the lamp-stand. Thus men are to let their light shine, not to glorify themselves, but “your Father in heaven.” Light shines to see others by, not to call attention to itself. [source]
Often misconceived, as if the meaning were, “Let your light shine in such a way that men may see,” etc. Standing at the beginning of the sentence, it points back to the illustration just used. “So,” even as that lamp just mentioned, let your light shine. Wycliffe has apparently caught this correct sense: So shine your light before men. [source]
Reverse Greek Commentary Search for Matthew 5:16
In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Here Mark 4:21 has the more definite figure “under the bushel” as has Matthew 5:15.Under the bed (υποκατω κλινης hupokatō klinēs). Here Mark 4:21 has the regular υπο την κλινην hupo tēn klinēn instead of the late compound υποκατω hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand.May see the light In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Light itself; not a lamp. Children of light. See Matthew 5:16. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
Final conjunction with δοχασωσιν doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
See on Matthew 5:15. We are at once reminded of the seven-branched candlestick of the tabernacle (Exodus 25:31; Hebrews 9:2; compare Zechariah 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand, the several lampstands are bearers of the light (Matthew 5:14, Matthew 5:16), “holding forth the word of life” (Philemon 2:15, Philemon 2:16). The epithet golden, so common in Revelation, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Thus, golden in the Zend Avesta is throughout synonymous with heavenly or divine. Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isaiah 13:12; Lamentations 4:2; 2 Timothy 2:20; Job 36:19). It is used metaphorically of Christian character (Revelation 3:18). In the Earthly Paradise, Dante describes trees like gold.“A little farther on, seven trees of goldIn semblance the long space still intervening Between ourselves and them did counterfeit.”“Purgatorio,” xxix., 43-45 [source]