Lexicon
Why
Τί (Ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's Greek 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.
do you look at
βλέπεις (blepeis)
Verb - Present Indicative Active - 2nd Person Singular
Strong's Greek 991: (primarily physical), I look, see, perceive, discern. A primary verb; to look at.
the
τὸ (to)
Article - Accusative 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.
speck
κάρφος (karphos)
Noun - Accusative Neuter Singular
Strong's Greek 2595: A dry stalk, chip of wood, twig, splinter, chaff. From karpho; a dry twig or straw.
in
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.
your
σου (sou)
Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.
brother’s
ἀδελφοῦ (adelphou)
Noun - Genitive Masculine Singular
Strong's Greek 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.
eye,
ὀφθαλμῷ (ophthalmō)
Noun - Dative Masculine Singular
Strong's Greek 3788: The eye; fig: the mind's eye. From optanomai; the eye; by implication, vision; figuratively, envy.
but
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.
fail
οὐ (ou)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.
to notice
κατανοεῖς (katanoeis)
Verb - Present Indicative Active - 2nd Person Singular
Strong's Greek 2657: To take note of, perceive, consider carefully, discern, detect, make account of. From kata and noieo; to observe fully.
[the] beam
δοκὸν (dokon)
Noun - Accusative Feminine Singular
Strong's Greek 1385: A beam or spar of timber. From dechomai; a stick of timber.
in
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.
your [own]
σῷ (sō)
Personal / Possessive Pronoun - Dative Masculine 2nd Person Singular
Strong's Greek 4674: Yours, thy, thine. From su; thine.
eye?
ὀφθαλμῷ (ophthalmō)
Noun - Dative Masculine Singular
Strong's Greek 3788: The eye; fig: the mind's eye. From optanomai; the eye; by implication, vision; figuratively, envy.
Ellicott's Commentary for English Readers
(3) Why beholdest thou the mote . . .?--The Greek noun so translated means a "stalk" or "twig" rather than one of the fine particles of dust floating in the sun to which we attach the word "mote." The illustration seems to have been a familiar one among the Jews, and a proverb all but verbally identical is found as a saying of Rabbi Tarphon. Like illustrations have been found in the proverbs and satires of every country, all teaching that men are keen-sighted as to the faults of others, blind as to their own. The Gracchi complain of sedition, and Clodius accuses others of adultery. We all need the wish--
"Oh, wad some Power the giftie gie us,
To see oursels as others see us!"
But considerest.--There is the same contrast as between "seeing" and "considering" in
Matthew 6:26;
Matthew 6:28. Our own faults require the careful scrutiny which we never give them: the faults of others we should be content to glance at.
Pulpit Commentary
Verses 3-5. - The heinousness of censoriousness as a hindrance to one's self and to one's work for others. Verse 3. - Parallel passage:
Luke 6:41. And why - when it is so contrary to common sense - beholdest thou the mote, etc.? A Jewish proverbial saying, e.g. Talm. Bab., 'Bab. Bathra,' 15b, Rabbi Jochanan ( third century A.D.),expounding
Ruth 1:1, says, "A generation which when under judgment (שנשפט) judgeth its judges. When one saith to a man, Cast out the mote out of thine eyes, he saith (in answer), Cast out the beam out of thine eyes." In Talm. Bab., 'Erach.,' 16b, "Out of thy teeth" seems to be the right reading. In these verses the "eye" is usually taken as belonging solely to the illustration, and as not itself representing any one object. It may be so, but it has been used so recently (
Matthew 6:22) of the spiritual sense that it is more natural to take it so here. In this case the thought of the passage is of faults existing in a man's spiritual sense hindering his spiritual vision. The censorious man sees any fault, however small, readily enough in others, but does not see the much greater fault which he himself as a matter of fact has - his own censoriousness. This censoriousness is not a slight, but a great hindrance to his own spiritual vision, much more to his being of use in removing hindrances from the eye of another. The mote; τὸ κάρδος; Latt. festucam; any small vegetable body. The English word is from the Anglo-Saxon mot, "a small particle" (cf. further
Luke 6:41, note). Observe that our Lord allows that there is something wrong with the brother's spiritual vision, just as he allows that the unmerciful servant had a real debt owing to him. That is in thy brother's eye (
Matthew 5:22, note). Our Lord is here speaking of the relation of believers to fellow-believers. He tacitly contrasts the censoriousness of the Pharisees towards fellow-Jews (
John 7:49). But considerest not (οὐ κατανοεῖς). With any attention of mind; contrast
Romans 4:19 (Abraham gave earnest consideration to his own age, and yet believed). The beam. So huge a piece of wood is there in thine own eye. That is in thine own eye. The order of the Greek lays still more emphasis on the fact that, though in thy very own eye there is a beam, thou payest no regard to that (cf. ver. 5, note).
Matthew 7:3 Commentaries
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