Matthew 23:18
New International Version
You also say, 'If anyone swears by the altar, it means nothing; but anyone who swears by the gift on the altar is bound by that oath.'

New Living Translation
And you say that to swear 'by the altar' is not binding, but to swear 'by the gifts on the altar' is binding.

English Standard Version
And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’

Berean Study Bible
And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’

Berean Literal Bible
And you say, 'Whoever shall swear by the altar, it is nothing; but whoever shall swear by the gift that is upon it is bound by his oath.'

New American Standard Bible
"And, 'Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.'

King James Bible
And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

Christian Standard Bible
Also, 'Whoever takes an oath by the altar, it means nothing; but whoever takes an oath by the gift that is on it is bound by his oath.'

Contemporary English Version
You also teach that it doesn't matter if a person swears by the altar. But you say it does matter if someone swears by the gift on the altar.

Good News Translation
You also teach, 'If someone swears by the altar, he isn't bound by his vow; but if he swears by the gift on the altar, he is bound.'

Holman Christian Standard Bible
Also, Whoever takes an oath by the altar, it means nothing. But whoever takes an oath by the gift that is on it is bound by his oath.'

International Standard Version
Again you say, 'Whoever swears an oath by the altar is excused, but whoever swears by the gift that is on it must keep his oath.'

NET Bible
And, 'Whoever swears by the altar is bound by nothing. But if anyone swears by the gift on it he is bound by the oath.'

New Heart English Bible
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'

Aramaic Bible in Plain English
And,'Whoever swears by the altar, it is nothing',but 'Whoever swears by the offering upon it, he is liable.'

GOD'S WORD® Translation
Again you say, 'To swear an oath by the altar doesn't mean a thing. But to swear an oath by the gift on the altar means a person must keep his oath.'

New American Standard 1977
“And, ‘Whoever swears by the altar, that is nothing, but whoever swears by the offering upon it, he is obligated.’

Jubilee Bible 2000
And, Whosoever shall swear by the altar, it is nothing; but whosoever swears by the gift that is upon it, he is a debtor.

King James 2000 Bible
And, Whosoever shall swear by the altar, it is nothing; but whosoever swears by the gift that is upon it, he is bound.

American King James Version
And, Whoever shall swear by the altar, it is nothing; but whoever swears by the gift that is on it, he is guilty.

American Standard Version
And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.

Douay-Rheims Bible
And whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, is a debtor.

Darby Bible Translation
And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it is a debtor.

English Revised Version
And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is a debtor.

Webster's Bible Translation
And whoever shall swear by the altar, it is nothing; but whoever sweareth by the gift that is upon it, he is guilty.

Weymouth New Testament
And you say, "'Whoever swears by the altar, it is nothing; but whoever swears by the offering lying on it is bound by the oath.'

World English Bible
'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?'

Young's Literal Translation
'And, whoever may swear by the altar, it is nothing; but whoever may swear by the gift that is upon it -- is debtor!
Study Bible
Woes to Scribes and Pharisees
17You blind fools! Which is greater: the gold, or the temple that makes it sacred? 18And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’ 19You blind men! Which is greater: the gift, or the altar that makes it sacred?…
Cross References
Matthew 23:16
Woe to you, blind guides! You say, 'If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.'

Matthew 23:17
You blind fools! Which is greater: the gold, or the temple that makes it sacred?

Matthew 23:19
You blind men! Which is greater: the gift, or the altar that makes it sacred?

Treasury of Scripture

And, Whoever shall swear by the altar, it is nothing; but whoever swears by the gift that is on it, he is guilty.

guilty.

Matthew 23:15
Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

or bound.







Lexicon
And [you say],
καί (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

‘If anyone
Ὃς (Hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's Greek 3739: Who, which, what, that.

swears
ὀμόσῃ (omosē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's Greek 3660: A prolonged form of a primary, but obsolete omo, for which another prolonged form omoo is used in certain tenses; to swear, i.e. Take oath.

by
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῷ (tō)
Article - Dative Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

altar,
θυσιαστηρίῳ (thysiastēriō)
Noun - Dative Neuter Singular
Strong's Greek 2379: An altar (for sacrifice). From a derivative of thusia; a place of sacrifice, i.e. An altar.

it means
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

nothing;
οὐδέν (ouden)
Adjective - Nominative Neuter Singular
Strong's Greek 3762: No one, none, nothing.

but
δ’ (d’)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

if anyone
ὃς (hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's Greek 3739: Who, which, what, that.

swears
ὀμόσῃ (omosē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's Greek 3660: A prolonged form of a primary, but obsolete omo, for which another prolonged form omoo is used in certain tenses; to swear, i.e. Take oath.

by
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῷ (tō)
Article - Dative Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

gift
δώρῳ (dōrō)
Noun - Dative Neuter Singular
Strong's Greek 1435: A gift, present. A present; specially, a sacrifice.

on
ἐπάνω (epanō)
Preposition
Strong's Greek 1883: From epi and ano; up above, i.e. Over or on.

it,
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Neuter 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

he is bound by his oath.’
ὀφείλει (opheilei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 3784: Or, its prolonged form opheileo probably from the base of ophelos; to owe; figuratively, to be under obligation; morally, to fail in duty.
Verse 18. - By the altar. The great altar of burnt offerings, according to the Mosaic ritual, was consecrated and dedicated with most remarkable solemnities, as the centre of sacrificial worship (see Exodus 29:36, etc.; Exodus 30:28,29; Numbers 7:10, etc.). The gift that is upon it. The victim, which, as being offered by themselves, was counted more worthy than the altar of God which sanctified the gift. This is, indeed, an instance of sight blinded by self-righteousness. He is guilty; ὀφείλει: he is a debtor, as ver. 16. Others see here the principle that the validity of oaths was differentiated by the nearness to the Person of God of the things by which they were taken. This, too, opened up large opportunities of evasion. 23:13-33 The scribes and Pharisees were enemies to the gospel of Christ, and therefore to the salvation of the souls of men. It is bad to keep away from Christ ourselves, but worse also to keep others from him. Yet it is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety will be reckoned double iniquity. They were very busy to turn souls to be of their party. Not for the glory of God and the good of souls, but that they might have the credit and advantage of making converts. Gain being their godliness, by a thousand devices they made religion give way to their worldly interests. They were very strict and precise in smaller matters of the law, but careless and loose in weightier matters. It is not the scrupling a little sin that Christ here reproves; if it be a sin, though but a gnat, it must be strained out; but the doing that, and then swallowing a camel, or, committing a greater sin. While they would seem to be godly, they were neither sober nor righteous. We are really, what we are inwardly. Outward motives may keep the outside clean, while the inside is filthy; but if the heart and spirit be made new, there will be newness of life; here we must begin with ourselves. The righteousness of the scribes and Pharisees was like the ornaments of a grave, or dressing up a dead body, only for show. The deceitfulness of sinners' hearts appears in that they go down the streams of the sins of their own day, while they fancy that they should have opposed the sins of former days. We sometimes think, if we had lived when Christ was upon earth, that we should not have despised and rejected him, as men then did; yet Christ in his Spirit, in his word, in his ministers, is still no better treated. And it is just with God to give those up to their hearts' lusts, who obstinately persist in gratifying them. Christ gives men their true characters.
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