KJV: And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
YLT: And why dost thou behold the mote that is in thy brother's eye, and the beam that is in thine own eye dost not consider?
Darby: But why lookest thou on the mote that is in the eye of thy brother, but observest not the beam that is in thine eye?
ASV: And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
| Τί | Why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βλέπεις | do you look at |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| κάρφος | splinter |
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Parse: Noun, Accusative Neuter Singular Root: κάρφος Sense: a dry stalk or twig, a straw. |
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| τὸ | that [is] |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀφθαλμῷ | eye |
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Parse: Noun, Dative Masculine Singular Root: ὀφθαλμός Sense: the eye. |
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| ἀδελφοῦ | brother |
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Parse: Noun, Genitive Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐν | the in |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| σῷ | your [own] |
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Parse: Personal / Possessive Pronoun, Dative Masculine 2nd Person Singular Root: σός Sense: thy, thine. |
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| δοκὸν | beam |
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Parse: Noun, Accusative Feminine Singular Root: δοκός Sense: a beam. |
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| κατανοεῖς | notice |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: κατανοέω Sense: to perceive, remark, observe, understand. |
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Greek Commentary for Matthew 7:3
Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate. [source]
A log on which planks in the house rest (so papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely. Probably a current proverb quoted by Jesus like our people in glass houses throwing stones. Tholuck quotes an Arabic proverb: “How seest thou the splinter in thy brother‘s eye, and seest not the cross-beam in thine eye?” [source]
Staring at from without, as one who does not see clearly. [source]
A stronger word, apprehendest from within, what is already there. [source]
A.V. and Rev. The word mote, however, suggests dust; whereas the figure is that of a minute chip or splinter, of the same material with the beam. Wyc. renders festu, with the explanation, a little mote. In explaining the passage it is well to remember that the obstruction to sight is of the same material in both cases. The man with a great beam in his eye, who therefore can see nothing accurately, proposes to remove the little splinter from his brother's eye, a delicate operation, requiring clear sight. The figure of a splinter to represent something painful or annoying is a common oriental one. Tholuck (“Sermon on the Mount”) quotes from the Arabic several passages in point, and one which is literally our Lord's saying: “How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine eye?” [source]
A log, joist, rafter; indicating a great fault. [source]
Reverse Greek Commentary Search for Matthew 7:3
The preposition διά , through, giving the sense of thoroughness. Compare the simple verb βλέπεις , (beholdest ) Matthew 7:3. With the beam in thine eye thou starest at thy brother's little failing. Pull out the beam; then thou shalt see clearly, not only the fault itself, but how to help thy brother get rid of it. [source]
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια paroimia a saying by the way (John 10:6; John 16:25, John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (Matthew 13:18-23) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17). [source]
Only here and Luke 6:42 and Mark 8:25 in the New Testament. Look through, penetrate in contrast to βλεπεις blepeis to gaze at, in Matthew 7:3. Get the log out of your eye and you will see clearly how to help the brother get the splinter out (εκβαλειν ekbalein) of his eye. [source]
See on Matthew 7:3. [source]
See on considerest, Matthew 7:3. [source]
See on Matthew 7:3. [source]
See notes on Matthew 7:3-5 for discussion of these words in this parabolic proverb kin to several of ours today. [source]
Both ὁράω and βλέπω denote the physical act of seeing, the former seeing in general, the latter the single look. The perception indicated by βλέπω is more outward; the perception of sense as distinguished from mental discernment, which is prominent in ὁράω . A look told the Baptist that the Mightier One had come. See on John 1:18, and see on Matthew 7:3. [source]
See on Matthew 7:3. Compare Luke 12:24, Luke 12:27. [source]
Attentively. See on Matthew 7:3. [source]
See on Matthew 7:3; Luke 22:24, Luke 22:27. [source]
See on Matthew 7:3; see on Acts 3:11. [source]