KJV: No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
YLT: 'And no one doth put a patch of undressed cloth on an old garment, for its filling up doth take from the garment, and a worse rent is made.
Darby: But no one puts a patch of new cloth on an old garment, for its filling up takes from the garment and a worse rent takes place.
ASV: And no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up taketh from the garment, and a worse rent is made.
| Οὐδεὶς | No one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐπιβάλλει | puts |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐπιβάλλω Sense: to cast upon, to lay upon. |
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| ἐπίβλημα | a patch |
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Parse: Noun, Accusative Neuter Singular Root: ἐπίβλημα Sense: that which is thrown or put upon a thing, or that which is added to it. |
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| ῥάκους | of cloth |
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Parse: Noun, Genitive Neuter Singular Root: ῥάκος Sense: a piece torn off. |
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| ἀγνάφου | unshrunk |
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Parse: Adjective, Genitive Neuter Singular Root: ἄγναφος Sense: unmilled, unfulled, undressed, unprocessed, new. |
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| ἱματίῳ | clothing |
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Parse: Noun, Dative Neuter Singular Root: ἱμάτιον Sense: a garment (of any sort). |
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| παλαιῷ | old |
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Parse: Adjective, Dative Neuter Singular Root: παλαιός Sense: old, ancient. |
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| αἴρει | tears away |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: αἴρω Sense: to raise up, elevate, lift up. |
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| πλήρωμα | patch |
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Parse: Noun, Accusative Neuter Singular Root: πλήρωμα Sense: that which is (has been) filled. |
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| αὐτοῦ | of it |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἱματίου | garment |
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Parse: Noun, Genitive Neuter Singular Root: ἱμάτιον Sense: a garment (of any sort). |
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| χεῖρον | a worse |
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Parse: Adjective, Nominative Neuter Singular, Comparative Root: χείρων Sense: worse. |
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| σχίσμα | tear |
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Parse: Noun, Nominative Neuter Singular Root: σχίσμα Sense: a rent. |
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| γίνεται | emerges |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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Greek Commentary for Matthew 9:16
An unfulled, raw piece of woollen cloth that will shrink when wet and tear a bigger hole than ever. [source]
Our word “schism.” The “patch” (πληρωμα plērōma filling up) thus does more harm than good. [source]
” (πληρωμα plērōma filling up) thus does more harm than good. [source]
From ἀ , not, and γνάπτω , to card or comb wool; hence to dress or full cloth. Therefore Rev. renders more correctly undressed cloth, which would shrink when wet, and tear loose from the old piece. Wyc. renders rude. Jesus thus pictures the combination of the old forms of piety peculiar to John and his disciples with the new religious life emanating from himself, as the patching of an old garment with a piece of unfulled cloth, which would stretch and tear loose from the old fabric and make a worse rent than before. [source]
Reverse Greek Commentary Search for Matthew 9:16
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 13:3-811), 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 (1714215382_7) 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]
Here only in the N.T. or elsewhere, though the uncompounded verb ραπτω rhaptō (to sew) is common enough, sews upon: in Matthew 9:16 and Luke 5:37 use επιβαλλει epiballei put upon or clap upon. [source]
So Matthew 9:16 when Mark 2:21 has επιραπτει epiraptei (sews on). The word for “piece” or “patch” (επιβλημα epiblēma) in all the three Gospels is from the verb επιβαλλω epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος kainos (fresh), νεος neos (new), and παλαιος palaios (old). [source]
Future active indicative. So the best MSS.Will not agree (ου συμπωνησει ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
This in Luke alone. Common verb. Used of splitting rocks (Matthew 27:51). Our word schism comes from it.Putteth it (επιβαλλει epiballei). So Matthew 9:16 when Mark 2:21 has επιραπτει epiraptei (sews on). The word for “piece” or “patch” (επιβλημα epiblēma) in all the three Gospels is from the verb επιβαλλω epiballō to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Matthew 9:16 and Mark 2:21 for distinction between καινος kainos (fresh), νεος neos (new), and παλαιος palaios (old).He will rend the new Future active indicative. So the best MSS.Will not agree (ου συμπωνησει ou sumphōnēsei). Future active indicative. So the best manuscripts again.With the old Associative instrumental case. Instead of this phrase in Luke, Mark 2:21; Matthew 9:16 have “a worse rent” (χειρον σχισμα cheiron schisma). [source]
A clear split. See Matthew 9:16 for the word from σχιζω schizō to rend. Used again in John 9:16; John 10:19. [source]
See on John 1:16. The word may mean that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28; Matthew 9:16; Mark 6:43); that which is filled (Ephesians 1:23); possibly the act of filling (Romans 13:10), though this is doubtful. Here in the first sense: the fullness of their number contrasted with the diminution. They will belong as an integral whole to the people of God. [source]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; 1 Corinthians 6:1-119. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1714215382_64), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). [source]
Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER- -DIVIDER- The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]