Ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δ’ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. (Matthew 5:19)
Whoever therefore breaks one of these least commandments and teaches others to do the same will be called least in the kingdom of the heavens; but whoever does and teaches them, this one will be called great in the kingdom of the heavens.
This verse from the Sermon on the Mount is not just a theological assertion—it is a linguistic masterpiece. It balances two parallel clauses about the “least” and the “great” in the Kingdom of Heaven, using carefully chosen moods, conjunctions, and rhetorical structure to elevate moral responsibility. A closer look reveals how Koine Greek elegantly encapsulates covenantal hierarchy, pedagogical transmission, and eschatological reward. Let us explore how this verse could have sounded in Classical Attic—and what the differences reveal about the grammar of grace.
Koine Greek Grammar and Syntax Breakdown
The verse begins with the indefinite relative clause “ὃς ἐὰν,” a typical Koine structure for general conditions or third-class conditional statements. The presence of the subjunctive verbs λύσῃ and διδάξῃ reflects hypothetical actions with real-world implications. The phrase “τούτων τῶν ἐλαχίστων” employs a partitive genitive within a nested genitive structure—emphasizing the hierarchy of commandments.
The verb κληθήσεται is future passive indicative, expressing divine evaluation—“will be called.” The repetition of ἐν τῇ βασιλείᾳ τῶν οὐρανῶν creates semantic bracketing and a chiastic structure. Note how οὗτος introduces emphasis in the second half, elevating the subject who both acts and teaches. The participle chain in “ποιήσῃ καὶ διδάξῃ” intensifies moral obedience. The contrast between ἐλάχιστος and μέγας is not just lexical but syntactic: it mirrors the didactic logic of reversal found throughout the Gospel of Matthew.
Hypothetical Classical Greek Reconstruction
A Classical Athenian author might rephrase the core conditional structure using different grammatical conventions. Consider the following potential reconstruction:
- Mood Shift: The Classical optative “ποιήσει” might be replaced with future indicative, but “ἄν” usage would remain with subjunctive/optative for potential conditions.
- Vocabulary: “παραβῇ” (to transgress) replaces “λύσῃ,” fitting Classical legal diction.
- Register: “νόμων” is used instead of “ἐντολῶν” to reflect Athenian civic/legal norms.
- Particles: “ὅστις ἄν” replaces “ὃς ἐὰν” as the Classical equivalent for indefinite relative clauses.
- Judgment Vocabulary: “νομισθήσεται” (to be considered) replaces “κληθήσεται,” reflecting philosophical rather than divine evaluation.
- Word Order: More rigid SVO (subject–verb–object) order and fronting for emphasis would be typical in Classical prose.
This Classical version is more elaborate, philosophically abstract, and distant in tone. It presumes an elite audience familiar with judicial and ethical discourse. It lacks the divine immediacy and accessible intimacy of the Koine original.
Theological and Semantic Implications
The Koine structure in Matthew 5:19 emphasizes both accessibility and urgency. The use of the subjunctive and the future passive expresses both the contingency of human choice and the certainty of divine evaluation. Koine’s choice of “ἐντολῶν” over “νόμων” shifts the domain from civic law to divine commandments—more intimate, covenantal, and relational.
Moreover, the use of ἐλάχιστος and μέγας introduces a Gospel paradox: those who appear least in society may be greatest in the Kingdom. The Koine phrasing allows this ambiguity to flourish. Theological nuance is also visible in how “διδάξῃ οὕτως” precedes judgment—teaching others to break commandments incurs responsibility.
Compared to Classical Greek, which prefers philosophical distancing and legal rigor, the Koine is rhetorically more direct. It reflects a missional goal: to reach both Jew and Gentile, scholar and shepherd. The theology embedded in the syntax supports the ethical demand of the text while avoiding elitism.
Koine vs Classical Comparison Table
| Linguistic Feature | Koine Usage (NT) | Classical Preference |
|---|---|---|
| Indefinite Relative Clauses | ὃς ἐὰν with subjunctive | ὅστις ἄν with subjunctive/optative |
| Judgment Verbs | κληθήσεται – “will be called” | νομισθήσεται – “will be considered” |
| Lexical Domain for Law | ἐντολή – divine command | νόμος – civic/legal statute |
| Evaluation Terminology | μέγας / ἐλάχιστος – spiritual status | ἐντίμως / ὀλίγιστος – societal honor |
| Clause Rhythm | Parallelism with repetition for emphasis | Balanced hypotaxis with particles |
Echoes in the Syntax of the Kingdom
Koine Greek, in the hands of the Evangelist, becomes more than a language of the marketplace—it becomes the language of mercy, justice, and divine expectation. The verbal structures in this verse choreograph a moral dance: to break and teach wrongly leads to being called least; to do and teach rightly leads to greatness. But “greatness” and “leastness” are not measured by syllogisms or rhetoric—they are measured by covenantal loyalty.
The Classical Greek version, while more ornate and intellectually elevated, loses some of the immediacy. Where Attic precision seeks intellectual clarity, Koine invites transformation. The use of the future passive voice in Koine allows God to be the unseen agent of judgment—elegant, omniscient, and just.
In the syntax of Koine, we find a kingdom ethic that surpasses grammatical forms. Its ellipses are echoes; its particles, pulses of divine breath. It reminds us that grammar is not neutral—it is theological. And in this theology, every clause can bear the weight of eternity.
Matthew 5:19 reminds us: what we do with language—both teaching and transgressing—may determine our position in a kingdom that is both near and eternal. Thus, the call is not merely to parse, but to obey and proclaim, with syntax shaped by sanctity.
