Matthew Chapter 5 verse 21 Holy Bible

ASV Matthew 5:21

Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
read chapter 5 in ASV

BBE Matthew 5:21

You have knowledge that it was said in old times, You may not put to death; and, Whoever puts to death will be in danger of being judged:
read chapter 5 in BBE

DARBY Matthew 5:21

Ye have heard that it was said to the ancients, Thou shalt not kill; but whosoever shall kill shall be subject to the judgment.
read chapter 5 in DARBY

KJV Matthew 5:21

Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
read chapter 5 in KJV

WBT Matthew 5:21


read chapter 5 in WBT

WEB Matthew 5:21

"You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.'
read chapter 5 in WEB

YLT Matthew 5:21

`Ye heard that it was said to the ancients: Thou shalt not kill, and whoever may kill shall be in danger of the judgment;
read chapter 5 in YLT

Pulpit Commentary

Pulpit CommentaryVerses 21-48. - (a) Our Lord is still concerned with the relation of himself and his followers to the religion of the day, of which the Old Testament (ver. 17), and more especially the Law (ver. 18), was the accepted standard. But after having spoken of the need of careful attention to (vers. 17,18), and observance of (ver. 19), even the least commands of the Law, he goes on to point out the far-reaching character of these commands, whether they are such as we should call more (vers. 21, 27, 81) or less (vers. 33, 38, 43) impotent. It is essential to notice that our Lord refers to these commands, not merely as statements contained in the Law, but as part of the religion of the day, and that he contrasts their true bearing on life and conduct with that false bearing on this which was commonly predicated of them. By this it is not meant that our Lord was only opposing such narrow glosses and interpretations as had arisen at various times during the centuries after the promulgation of the Law (for these were for the most part perfectly natural and legitimate developments of the earliest possible interpretations of it), still less that he was thinking only of the worst of the misrepresentations of its commands, comparatively recently made by the Pharisees; but that he was now going back, beyond this so far natural and normal development of the earliest interpretations, to the first principles underlying the revelation contained in the Law. While the Jews, not unnaturally, clung to the primary, but temporary, meaning of the Law as a revelation of God's will for them as a nation, our Lord was now about to expound its commands as a revelation of God's permanent will for them and all men as men. Our Lord was now, that is to say, wishing to do more than merely cut off the excrescences that, chiefly through the Pharisaic party, had grown up round the Law, but less than root up the Law itself. He rather cuts down the whole growth that had been, notwithstanding some mere excrescences, the right and proper outcome of the Law in its original environment, in order that, in fresh environment, which corresponded better to its nature, the Law might produce a growth still more right and proper. Verses 21-26. - The sixth commandment. Verses 21-24 Matthew only; vers. 25, 26 have parts common to Luke. Verse 21. - Ye have heard (ἠκούσατε, frequentative aorist). Our Lord does not say, "ye have read" (cf. Matthew 21:42), for he was not now speaking to the learned classes, but to a large audience many of whom were probably unable to read. "Ye have heard," i.e. from your teachers whose teaching claims to be the substance of the Law. So, probably, even in John 12:34, where the multitude say that they "have heard out of the Law that the Christ abideth for ever," which, since this is hardly expressed in so many words in the Old Testament, must mean that the instructions they have received on this subject truly represent the substance of its teaching. So here our Lord says, "You have heard from your teachers (cf. Romans 2:18) that the substance of the sixth commandment is so-and-so." It is thus quite intelligible that in some of these utterances there should be found added to (vers. 21, 43) or intermingled with (ver. 33) the words of a passage of Scripture, other words which are either taken from Scripture, but from another place in it (perhaps ver. 33), or do not occur in Scripture at all, but merely help to form a compendious statement of a definite interpretation (here and ver. 43). It must remain doubtful whether our Lord himself formulated these statements of the popular teaching, or quoted them verbally as current. If the latter, as is perhaps more likely, there remains the at present still more insoluble question whether they were only oral or (cf. the case of the 'Didaehe') had already been committed to writing (cf. in this connexion Bishop Westcott, 'Hebr.,' p. 480). That it was said by them of old time (ὅτι ἐῥῤέθη τοῖς ἀρχαίοις). By; Revised Version, to. Similarly ver. 33. Although "by" may be defended (cf. Madvig, § 39 g), "to" (Wickliffe and Tyndale downwards) is certainly right, because (a) it is the common usage with a passive verb; (b) it is the constant usage with ἐῥῤέθη in the New Testament (e.g. Romans 9:12, 26); (c) the parallelism with ἐγὼ δέ κ.τ.λ., is more exact; . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(21) By them of old time.--There is no reasonable doubt that the marginal reading, to them of old time, is right. The construction is identical with that of Romans 9:12; Romans 9:26; Galatians 3:16; Revelation 6:11; Revelation 9:4. Two questions present themselves for answer: (1) Who were "they of old time"? (2) Who was the speaker of the words quoted? (1) The words are very general, and, as interpreted by the use of "old time" in Acts 15:21, seem to point to the time when synagogues began to be established, i.e., after the return from Babylon. (2) The impersonal form, the contrast between "it was said," and "I say unto you," the tone of authority imposing a new law for that which it supersedes, seem conclusive against referring the words, even when they are found in the Law, to that Law as given by God through Moses. Stress is laid on the words "Ye heard that it was said." "This was the report of the Law given you by your teachers in school and synagogue. I give you another and truer report. Not what you so heard, but what I now say unto you is the true completion of the Law and the Prophets, and therefore the abiding law of my kingdom." . . .