The ancient Greek word "ἀντίστημι" ≈ "stand against" and means, literally, "in place of standing".

• "ἀντῐ" ≈ "in place of" (used twice in the preceding verse)
• "ῐ̔́στημῐ" ≈ "stand".
• "αντι" ≈ "in place of" and "στη" ≈ "stand" and "ναι" ≈ "yes".

A prefix is often added to the word "stand", in many languages, to obtain an abstract word that does not appear to have a direct relationship to the parts. Do you "understand"?

☐ ... do not resist the evil ...
☐ ... do not stand in place of the evil ...
☐ ... do not stand in the way of the evil ...

[Don't get under the wheel. Understand?]

Play on words often use the constituent parts of the word, even if the meaning of the entire word is not (nor never may have been) based on the individual parts.

• "αντιστηναι" ≈ "resist, stand in place" (as written).
• "αντι" ≈ "in place of" (as in the previous verse).
• "στη" ≈ "stand, continue".
• "ναι" ≈ "yes" (as in two verses before)

• "στη" ≈ "stand, continue".

The word for "shadow" is used in Matthew 5:39 as a play on words with "right" (see below).

• "δεξιά" ≈ "right (hand side)" (feminine)
• "δε" ≈ "but (not)" and • "σκιά" ≈ "shadow".

The ancient Greek word "ἀνθίστημι" ≈ "stand against" and means, literally, "in place of standing" with one is "standing against".

The ancient Greek word "ἀνθίστημι" ≈ "stand against" and means, literally, "in place of standing".

Jesus tends not to use the Greek word for "wisdom" in a good sense. Rather, Jesus uses the Greek word for "prudent" that is, nevertheless, often translated as "wisdom".

Paul (and Luke, a Greek) tend to use the word "wisdom" in the sense that Greeks would understand.

Aristotle calls "Sophists", based on the Greek word for "wisdom", those who use their "cleverness" to deceive others, teaching others these techniques for money.

More: A prudent approach to a wise understanding

More: Aristotle

Stephen had been talking.

The ancient Greek word "ἀνθίστημι" ≈ "stand against" and means, literally, "in place of standing" with one is "standing against".

Luke is using the word in an "offensive" sense rather than a "defensive" sense.

Jesus tends not to use the Greek word for "wisdom" in a good sense. Rather, Jesus uses the Greek word for "prudent" that is, nevertheless, often translated as "wisdom".

More: A prudent approach to a wise understanding

The ancient Greek word "ἀνθίστημι" ≈ "stand against" and means, literally, "in place of standing" with one is "standing against".

Paul uses the base word at the end of the verse.

• "ἀνθίστημι" ≈ "stand against".
• "ἀντῐ" ≈ "in place of".
• "στήναι" ≈ "stand".

The Greek for "evil" is in the dative case so it is "the evil" or "(with respect to) the evil" and not just "evil" in general.

Note that not "standing against" "evil" does not mean that one is "supporting" or "advocating" "evil". One is just a bystander, neither condoning nor supporting nor participating in "evil".

Discuss: Should one actively "go to war" or "crusade" against what is considered an "evil"? Once the double meanings, play on words, and code word meanings in this verse are used, this question should be more clear.

More: Psalms 1: Here come the pigs

Discuss:

• Does the "evil" ever stand in the way of sinners wanting to repent? (pigs)
• What happens when you get in the "way" of the "adversary"? (snakes, birds)



More: Psalms 1: Here come the pigs

More: Matthew 5:25-26 Adversarial agreement

• "ὅστις" ≈ "whoever".
• "ὀστέον" ≈ "bone".
• "hostis" ≈ "enemy" (Latin)

Discuss:

• Does the religious establishment "oppress" believers as in a "yoke of compulsion"?
• Might the religious establishment be the "whosoever"?
• Does Jesus ever compare the religious establishment with "bones"?

The Greek word translated as "whosoever" is used in this exact form 16 times in Matthew, 15 by Jesus. and just 10 other times in the GNT.

The ancient Greek word "ῤαπίζω" ≈ "beat" (whip, lash, etc.) which can be on a person, an animal, an athlete who starts too soon in what today is called a false start. The slap as on the face is from the GNT, the last of four definitions in the Cambridge Greek Lexicon. A figurative meaning can mean playing the harp as might relate to a siege engine.

The athlete connection is interesting as the Greek translated as "cheek" could be a play on words to an "athletic competition".

Another play on words may be with the Latin word "rapidus" ≈ "rapid, quick, swift" which, through French, is the source of the English word "rapid". A play on words of "ὅστις" ≈ "whoever" with the Latin "hostis" ≈ "enemy" is back two words in this verse.

• "ῥάπισμα" ≈ "slap with the palm".

The English saying "strike gold" means to have success finding gold (by following some way or path). One is not actually hitting or slapping the gold. The Lucky Strike Gold cigarettes used this idea as a marketing slogan (hit, slug). Like, it was a slogan for striking gold!

There are a number of verses in the GNT and LXX (Septuagint) that use the word that appears to be "beat" but these have the letter "σ" (sigma) for "with the palms".

These accounts were written long after Jesus spoke Matthew 5:39. The later written text may have been influenced by what Jesus said.

There are a number of verses in the GNT and LXX that use the word that appears to be "beat" but these have the letter "σ" (sigma) for "with the palms". Only one other verses uses the letter "ζ" (zeta).

The context of this verse makes the meaning somewhat unclear.

Aristotle is describing the sound of thunder and flash of lightning. Then (omitted) he will observe that the light precedes the sound when at a distance.

• The Greek word for "struck" is the word used in Matthew for "smite" or "slap".
• The Greek word for "striker" is the word used in Luke for "smite".
• It appears that the translation of the other "strike" has been influenced in some way, perhaps by the GNT. Otherwise, the same word could have been used for both "strikes".

The first "strike" by the air is more of a movement or path into the air.

The second "strike" is the "lightning" that does have an obvious "strike".

The word translated as "gives out" is the Greek word of "let go" and often translated as "forgive" in the GNT.

Aristotle continues describing the sound of thunder and appearance of lightning.

In the surrounding text (omitted) Aristotle uses other words for "strike" many times but the word for "beat" or "slap" only two times.

The main point of the three Aristotle passages is that Aristotle uses two other Greek words many times for "hit" or "strike" or "blow" but uses the word in question only three times.

The ancient Greek word "ῥαπίζς" ≈ "beat (with a stick), lash, bash". A related word is "ῥάπισμα" ≈ "slap, blow".

A play on words may be with the Latin word "rapidus" ≈ "rapid, quick, swift" which, through French, is the source of the English word "rapid". Here are some possible Greek play on words.

• "ῥαπτός" ≈ "stitched (of a tunic)"
• "ῥάπτω" ≈ "sew together, stitch".

The next verse will reference garments twice and some of those are one seam garments.

Note: I could needle you with some sew-sew jokes that would seam to leave you in stitches - but don't knit pick.

A play on words of "ὅστις" ≈ "whoever" with Latin "ὀστέον" ≈ "bone" is back two words in this verse.

The ancient Greek word "σιαγών" ≈ "jaw, jawbone".

The Latin word "maxilla" ≈ "jaw, jawbone, lower part of the face" and is the source of the English medical term "maxilla"

The English word "cheek" comes from the more general Middle English word "cheke" ≈ "cheek, jaw".

The English word "jaw" comes, through French, from the Vulgar (common) Latin word "gauta" ≈ "jaw" where the hard "g" sound softened over time. With an English word for "jaw", the "cheke" word narrowed in meaning to just the "cheek".

The ancient Greek word "ἀγωνα" ≈ "gathering, contest, competition".

The ancient Greek word "σιαγών" ≈ "jaw, jawbone".

The ancient Greek word "ἀγωνα" ≈ "gathering, contest, competition".

The ancient Greek word "σιαγών" ≈ "jaw, jawbone".

• "σιαγών" ≈ "jaw, jawbone" and "σιαγονα" ≈ "jaw, jawbone" (as used)
• "σοι" ≈ "(to) you" (dative) and "σου" ≈ "your" (genitive)
• "ἀγωνα" ≈ "gathering, contest, competition" and "αγονία" ≈ "contest, competition" (athletics, war, etc.) as in the English word "agony".

A play on words might be the following. A similar English phrases are "to strike out" (not as in baseball but) as "into the fray" or "into the jawbone"


A "jawbone" is an "offensive" weapon. Jesus promotes "passive" responses rather than "active" actions, other than "good works".

The ancient Greek word "σιαγών" ≈ "jaw, jawbone".

This word appears only here and in the corresponding verse in Luke. It does appear many times in the LXX, especially in the book of Judges and the story of Samson.

In the story of Samson, the "jawbone" was used as an offensive weapon. Some interesting things in the next few verses in Matthew.

• Samson "took" the "jawbone". The "cloak" will be "taken". Same Greek word for "take".
• A "thousand" men will be slain by the "jawbone". In two verses, the word for Roman "mile" of one "thousand" paces will be used.

Dextrose is a simple sugar that usually comes from corn or wheat. Chemically, it is considered right-handed.
The English word "dextrose" comes from the Latin word "dexter" ≈ "right" which is cognate with the ancient Greek word "δεξιά" ≈ "right (hand side)" (feminine).

Related English words are "dexterity" and "ambidextrous".

The ancient Greek word "δεξιά" ≈ "right (hand side)" (feminine)

Most people are right-handed. If you hit with your right hand, it is easiest to hit the left cheek/jawbone. To hit the right cheek/jawbone may be more of a slap or backhand than a hit. There may be a play on words here.

• "δεξιά" ≈ "right (hand side)" (feminine)
• "δε" ≈ "but (not)" and "σκιά" ≈ "shadow".

Jesus appears to have used a similar play on words back in verse 13 about the "salt" being "ineffective" or "not strong" or "not even a shadow".

The ancient Greek word "στρέφω" ≈ "turn, direct, twist" and is related to the English word "strap" as "fasten". The modern Greek word "στρέφω" (STREH-fo) ≈ "turn, direct".

In "turning" the "cheek" one is acting "passively". In Greek, the word for "passive" is often translated as "suffering".

More: Active and passive actions

Matthew reports the following.
Luke reports what people remembered some twenty or more years later. The double meanings and play on words in Matthew tend to be lost. Translators later back-patch the words and ideas from Luke into Matthew.

The ancient Greek word "τύπος" ≈ "blow, pressing, mark, figure" and is the source of the English word "type" as in printing, computer programming languages, etc.

The double meaning in Matthew of "smite" as a "hit" or a "false start" (in a race) is remembered in Luke as the more limited meaning of "hit". The word translated as "smite" in Luke is the source of the English word "type" as something that is "struck" as in movable "type" striking with ink onto paper to make an impression.

The double meaning in Matthew of "turn" changed to a literal "offer".

Luke then switches the order of "tunic" as "cloke" and "garment" as "coat" which ruins the reasoning and symmetry of the corresponding verses in Matthew.

Jesus appears to be making a play on words with "beat" (as "move" or "slap") and "right" (as "but a shadow") and "jawbone" (as "contest" or "competition") as in following one path when "turning" to another path might be a better way to go. Why then did Jesus not say this more directly. Here are some ways he could have "hit on" or "made in impression" way in English using "slogans".

• "It's a slap in the face to go the wrong way".
• "It's a slap on the wrist (bone)", not quite "slapstick comedy".
• "Strike gold by striking out the right way".
• "Pound the pavement" and "keep on the beat", "it will blow by".
• "Hit the road" (Jack), "and don't you come back no more".
• Did Jesus provide a "blow by blow" commentary?

Back in the "salt" verses, the "pigs" or "bad salt" did their own "pounding" or "treading", a "dreaded" thing to consider.

More: Matthew 5:13: Salt of the earth