Matthew Chapter 15 verse 5 Holy Bible

ASV Matthew 15:5

But ye say, whosoever shall say to his father or his mother, That wherewith thou mightest have been profited by me is given `to God';
read chapter 15 in ASV

BBE Matthew 15:5

But you say, If a man says to his father or his mother, That by which you might have had profit from me is given to God;
read chapter 15 in BBE

DARBY Matthew 15:5

But *ye* say, Whosoever shall say to his father or mother, It is a gift, whatsoever [it be] by which [received] from me thou wouldest be profited:
read chapter 15 in DARBY

KJV Matthew 15:5

But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;
read chapter 15 in KJV

WBT Matthew 15:5


read chapter 15 in WBT

WEB Matthew 15:5

But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God,"
read chapter 15 in WEB

YLT Matthew 15:5

but ye say, Whoever may say to father or mother, An offering `is' whatever thou mayest be profited by me; --
read chapter 15 in YLT

Pulpit Commentary

Pulpit CommentaryVerse 5. - But ye say. In direct contradiction to what "God commanded" It is a gift, etc. This is better rendered, That wherewith, thou mightest have been benefited by me is Corban; i.e. is given, dedicated to God. The vow to consecrate his savings, even at death, to the temple absolved a man from the duty of succouring his parents. It was further ruled that if a son, from any motive whatever, pronounced any aid to his parents to be corban, he was thenceforward precluded from affording them help, the claims of the commandment and of natural affection and charity being superseded by the vow. He seems to have been allowed to expend the money thus saved on himself or any other object except his father and mother. So gross an evasion of a common duty could not be placed in the same category as the omission of unnecessary washings.

Ellicott's Commentary

Ellicott's Commentary for English Readers(5) It is a gift.--St. Mark (Mark 7:11) gives the Hebrew term, Corban, which was literally applied to that which had been consecrated--theoretically to God, practically to the service or ornamentation of the Temple. In Matthew 27:6, the treasury of the Temple is itself called the Corban. The casuistry of the scribes in this matter seems at first so monstrous that it would be hard to understand how it could have approved itself to any intelligent interpreters of the Law, were it not that the teaching of scholastic and Jesuit moralists presents instances, not less striking, of perverted ingenuity. The train of thought which led them to so startling a conclusion would seem to have been this: to divert to lower human uses that which has been consecrated to God is sacrilege, and therefore a man who turned all his property into a Corban was bound not to expend it on the support even of his nearest relations. But the time of fulfilling the vow of consecration was left to his own discretion, and no one had a right to call him to account for delay. With this loophole, the Corban practice became an easy method of evading natural obligations. It might be pleaded in bar of the claims of nearest relationship, and yet all the while the man might retain the usufruct of his property, and defer the fulfilment of his vow to the last hour of life. It would seem, indeed, that this casuistry went still further, and that the consecration might be only relative, as stopping the claims of this or that person, and expiring when they passed away.