Matthew 19:13

Matthew 19:13 in Multiple Translations

Berean Standard Bible BSB

Then the little children were brought to Jesus for Him to place His hands on them and pray for them. And the disciples rebuked those who brought them.

King James Version KJV

¶ Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

American Standard Version ASV

Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them.

Bible in Basic English BBE

Then some people took little children to him, so that he might put his hands on them in blessing: and the disciples said sharp words to them.

Free Bible Version FBV

The people brought little children to him so he could bless them and pray for them. But the disciples told them not to.

Geneva Bible 1599 GNV

Then were brought to him litle children, that he should put his hands on them, and pray: and the disciples rebuked them.

Young's Literal Translation YLT

Then were brought near to him children that he might put hands on them and pray, and the disciples rebuked them.

World English Bible WEB

Then little children were brought to him that he should lay his hands on them and pray; and the disciples rebuked them.

Noah Webster Bible WBS

Then were brought to him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

Douay-Rheims 1899 DRV

Then were little children presented to him, that he should impose hands upon them and pray. And the disciples rebuked them.

Translation for Translators T4T

Then some children were brought {some people brought their children} to Jesus in order that he might lay his hands on them and pray for them. But we disciples scolded the people for bringing their children to Jesus because we thought that Jesus did not want to take the time to be with children.

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Berean Amplified Bible — Matthew 19:13

BAB

Word Study

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Matthew 19:13 Interlinear (Deep Study)

BIB

GRK τοτε προσηνεχθη αυτω παιδια ινα τας χειρας επιθη αυτοις και προσευξηται οι δε μαθηται επετιμησαν αυτοις

τοτε tote G5119 then Adv

προσηνεχθη prospherō G4374 to bring to Verb-API-3S

αυτω autos G846 it/s/he Pron-DSM

παιδια paidion G3813 child Noun-NPN

ινα hina G2443 in order that/to Conj

τας ho G3588 the/this/who Art-APF

χειρας cheir G5495 hand Noun-APF

επιθη epitithēmi G2007 to put/lay on Verb-2AAS-3S

αυτοις autos G846 it/s/he Pron-DPN

και kai G2532 and Conj

προσευξηται proseuchomai G4336 to pray Verb-ADS-3S

οι ho G3588 the/this/who Art-NPM

δε de G1161 then Conj

μαθηται mathētēs G3101 disciple Noun-NPM

επετιμησαν epitimaō G2008 to rebuke Verb-AAI-3P

αυτοις autos G846 it/s/he Pron-DPM

Greek Word Study

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Greek Word Reference — Matthew 19:13

τοτε tote G5119 "then" Adv

The Greek word for then, used to describe a specific point in time, as seen in Matthew 2:17 and Galatians 4:8. It can refer to concurrent or consequent events, and is often used to introduce a new action or event.

Definition: τότε, demonstr. adv. of time, correlat. of ὅτε, then, at that time; __(a) of concurrent events: Mat.2:17 3:5 and freq., Rom.6:21; before ptcp., Mat.2:16, Gal.4:8; opposite to νῦν, Gal.4:29, Heb.12:26; ὁ τ. κόσμος, 2Pe.3:6; __(b) of consequent events, then, thereupon: Mat.2:7 3:5 4:1 and freq., Luk.11:26; τ. οὖν, Jhn.11:14 19:1, 16 20:8; εὐθέως τ., Act.17:14; ὅτε . . . τ., Mat.13:26 21:1, Jhn.12:16; ἀπὸ τ., Mat.4:17 16:21 26:16, Luk.16:16; __(with) of things future: Mat.24:28, 40 25:1, 31ff.; opposite to ἄρτι, 1Co.13:12; καὶ τ., Mat.7:23, Mrk.13:21, Luk.21:27, 1Co.4:5, al.; ὅταν . . . τ., Mat.9:15, Mrk.2:20, Luk.5:35, 1Th.5:3, al. (more frequently in Mt than in the rest of the NT). (AS)

Usage: Occurs in 156 NT verses. KJV: that time, then See also: 1 Corinthians 4:5; Matthew 7:5; Hebrews 10:7.

προσηνεχθη prospherō G4374 "to bring to" Verb-API-3S

To bring to means to lead or offer something to someone, especially to God, like in Matthew 4:24 where people brought their sick to Jesus. It's about presenting or offering something to someone.

Definition: προσ-φέρω [in LXX chiefly for קָרַב hi. ;] __1. to bring to, lead to: with accusative and dative of person(s), Mat.4:24 8:16 9:2, 32 14:35 17:16, Mrk.2:4 (WH, R, txt.; sc. αὐτόν) Mrk.10:13, Luk.18:15 23:14; pass., Mat.12:22 (act., WH, txt.) Mat.18:24 (προσήχθη, WH) Mat.19:13; with accusative of thing(s), Mat.25:20; id. with dative of person(s), Mat.22:19, Luk.23:36; τ. στόματι, Jhn.19:29; metaphorically, with dative of person(s), to deal with, Heb.12:7 (cl.). __2. to offer: Mat.2:11, Act.8:18; esp. (as frequently in LXX; cf. FlJ, Ant., iii, 9, 3) sacrifices, gifts and prayers to God: absol., before περί (ὑπέρ), Mrk.1:44, Luk.5:14, Heb.5:1, 3 9:7 10:12; pass., Act.21:26; with accusative of thing(s) (δῶρον, θυσίαν, λυτρείαν, προσφοράν), Mat.5:23-24 (aoristic pres.; M, Pr., 247) Mat.8:4, Jhn.16:2, Act.7:42 21:26, Heb.5:1 8:3-4 9:7, 9 10:1-2, 8 10:11-12; δεήσεις τε κ. ἱκετηρίας, Heb.5:7; with accusative of person(s), Heb.11:17 (conative impf.; M, Pr., 129); of Christ, Heb.7:27 (ἀνενέγκας, WH, txt.) Heb.9:14, 25 9:28.† (AS)

Usage: Occurs in 45 NT verses. KJV: bring (to, unto), deal with, do, offer (unto, up), present unto, put to See also: Acts 7:42; John 19:29; Hebrews 5:1.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

παιδια paidion G3813 "child" Noun-NPN

A child refers to a young person, either a boy or girl, who is still in the early stages of development, as seen in Matthew 2:8-9 and Luke 1:59. This term can also be used to describe an immature Christian.

Definition: παιδίον, -ου, τό dimin, of παῖς, [in LXX chiefly for יֶלֶד, also for נַעַר, בֵּן, etc., frequently in To in ref. to full-grown youth ;] a young child, a little one: Mat.2:8-9, 11, ff., Luk.1:59, 66 1:76, 80 2:17, 27 2:40, Jhn.16:21, Heb.11:23; of older children, Mat.18:2, 4-5, Mrk.5:39-41 7:30 9:24, 36, Luk.9:47-48 18:17, Jhn.4:49; in pl., Mat.11:16 14:21 15:38 18:3 19:13-14, Mrk.7:28 10:13 ff., Luk.7:32 11:7 18:16, Heb.2:13-14 Metaphorical, 1Co.14:20. Colloq. in familiar address (as Eng. colloq., "lads "-see M, Pr., 170n and Irish use of "boys"): Jhn.21:5, 1Jn.2:13 Jn 2:18 Jn 3:7 † SYN.: see: παῖς (AS)

Usage: Occurs in 48 NT verses. KJV: (little, young) child, damsel See also: 1 Corinthians 14:20; Mark 5:41; Hebrews 2:13.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χειρας cheir G5495 "hand" Noun-APF

The word for hand in Greek can be literal or figurative, referring to power or instrument, as seen in Matthew 3:12 and 1 Corinthians 16:21. It is often used to describe a means of action or a symbol of authority, and is sometimes used in phrases that are similar to Hebrew constructions.

Definition: χείρ, genitive, χειρος (accusative, χεῖραν, 1Pe.5:6 T), ἡ, [in LXX chiefly for יָד ;] the hand: Mat.3:12, Mrk.3:1, Luk.6:6, al. mult.; ἡ χ., acting subject, Luk.22:21; pl., Act.17:25 20:34, 1Jn.1:1; τ. ἔργα τῶν χ., Act.7:41, Rev.9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., 1Co.16:21, Col.4:18, 2Th.3:17; prepositional phrases, esp. those without art., similar to Heb. constructions (Bl., §32, 4; 40, 9; 46, 9), ἐν χ.; with genitive (Lft., in l.), Gal.3:19; σὺν χ. ἀγγέλου, Act.7:35; διὰ (τῶν) χειρῶν (διὰ χειρός), Mrk.6:2, Act.5:12 7:25, al.; ἐπὶ χειρῶν, Mat.4:6, Luk.4:11; ellipse of χ. (ἡ δεξία, ἀριστερα; Bl., §44, 1), Mat.6:3, al. By meton., for the power or activity of an individual, Mat.17:22, Mrk.9:31, Luk.9:31, Jhn.10:39, Act.12:11, al.; metaphorically, of the activity or power of God: Luk.1:66 23:46, Jhn.10:29, Act.11:21 13:11, al. (AS)

Usage: Occurs in 168 NT verses. KJV: hand See also: 1 Corinthians 4:12; Luke 4:11; 1 Peter 5:6.

επιθη epitithēmi G2007 "to put/lay on" Verb-2AAS-3S

This word means to put or lay something on someone, like in Matthew 27:29 where a crown of thorns was placed on Jesus.

Definition: ἐπι-τίθημι [in LXX for נָתַן, שָׁוָה, etc. ;] __1. to lay, set or place upon: with accusative of thing(s), before ἐπί, with accusative of thing(s), Mat.23:4, Luk.15:5, Jhn.9:6 (WH, txt. Jhn.9:15), Act.15:10 28:3; ἐπί, with genitive of thing(s), Mat.27:29; ἐν, ib.; with dative of person(s), σταυρόν, Luk.23:26; στέφανον, Jhn.19:2; ὄνομα, Mrk.3:16-17; πληγάς, Luk.10:30, Act.16:23; ἐπί with accusative of person(s), Rev.22:18; of the laying on of hands, τ. χεῖρα (-ας), before ἐπί with accusative of person(s), Mat.9:18, Mrk.16:13, Act.8:17 9:17; with dative of person(s), Mat.19:13, 15, Mrk.5:23 6:5 7:32 8:23, Luk.4:40 13:13, Act.6:6 8:19 9:12 13:3 19:6 28:8, 1Ti.5:22. Mid., __(a) to provide: Act.28:10 (RV, put on board; cf. Field, Notes, 149); __(b) to throw oneself upon, attack: with dative of person(s), Act.18:10. __2. to add to: Rev.22:18 (see supr., and cf. Swete, in l).† (AS)

Usage: Occurs in 40 NT verses. KJV: add unto, lade, lay upon, put (up) on, set on (up), + surname, X wound See also: 1 Timothy 5:22; Luke 13:13; Revelation 22:18.

αυτοις autos G846 "it/s/he" Pron-DPN

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προσευξηται proseuchomai G4336 "to pray" Verb-ADS-3S

To pray to God, as Jesus did in Matthew 6:5-7 and Luke 1:10, or to worship Him

Definition: προσ-εύχομαι [in LXX chiefly for פָּלַל hith. ;] to pray (always of prayer to God, or in cl., to gods): absol., Mat.6:5-7, 9 14:23 19:13 26:36, 39 26:41, 44, Mrk.1:35 6:46 11:24-25 13:33 (WH, E, txt., om.) Mrk.14:32, 38-39 Luk.1:10 3:21 5:16 6:12 9:18, 28-29 11:1-2 18:1, 10 22:44 (WH, E, mg., om.), Act.1:24 6:6 9:11 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, 1Co.11:4-5 14:14, 1Th.5:17, 1Ti.2:8, Jas.5:13, 18; before λέγων, Mat.26:39, 42, Luk.22:41; with dative instr., 1Co.11:5 14:14-15; μακρά, Mat.23:14 (WH, R, txt., om.), Mrk.12:40, Luk.20:47; ἐν πνεύματι (ἁγίῳ), Eph.6:18, Ju 20; προσευχῇ π. (a Hebraism, see: προσευχή), Jas.5:17; with accusative of thing(s), Luk.18:11, Rom.8:26; before ἐπί, with accusative of person(s), Jas.5:14; with dative of person(s), Mat.6:6, 1Co.11:13; before περί, with genitive, Act.8:15, Col.1:3 4:3, 1Th.5:25, 2Th.1:11 3:1, Heb.13:18; ὑπέρ, Mat.5:44 Luk.6:28, Col.1:9, Jas.5:16; before ἵνα, Mat.24:20, Mrk.13:18 14:35, Luk.22:46, 1Co.14:13; τοῦτο ἵνα, Php.1:9; with inf., Luk.22:46; before τοῦ, with inf. (Bl., § 71, 3), Jas.5:17.† (AS)

Usage: Occurs in 82 NT verses. KJV: pray (X earnestly, for), make prayer See also: 1 Corinthians 11:4; Luke 6:28; Hebrews 13:18.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

μαθηται mathētēs G3101 "disciple" Noun-NPM

A disciple is a learner or pupil, like the twelve who followed Jesus, as mentioned in Matthew 10:1 and Luke 8:9. This word is used to describe someone who follows a teacher or leader. It is often used in the context of Jesus' teachings.

Definition: μαθητής, -οῦ, ὁ (μανθάνω), [in LXX only as seel. (A) in Jer.13:21 20:11 26(46):9 * ;] a disciple: opposite to διδάσκαλος, Mat.10:24, Luk.6:40; Ἰωάννου, Mat.9:14, Luk.7:18, Jhn.3:25; τ. Φαρισσίων, Mat.22:16, Mrk.2:18, Luk.5:33; Μωυσέως, Jhn.9:28; Ἰησοῦ, Luk.6:17 7:11 19:37, Jhn.6:66 7:3 19:38; esp. the twelve, Mat.10:1 11:1, Mrk.7:17, Luk.8:9, Jo 2:2, al.; later, of Christians generally, Act.6:1, 2 7 9:19, al.; τ. κυρίου, Act.9:1. (AS)

Usage: Occurs in 252 NT verses. KJV: disciple See also: Acts 1:15; John 21:23; Matthew 13:10.

επετιμησαν epitimaō G2008 "to rebuke" Verb-AAI-3P

It means to rebuke or warn someone, like in Matthew 8:26 where Jesus rebukes the storm.

Definition: ἐπι-τιμάω, -ῶ [in LXX for גָּעַר, Gen.37:10, Psa.9:5, Zec.3:2; Sir.11:7, al. ;] __1. to honour. __2. to raise in price __3. to mete out due measure; __(a) to award; __(b) to censure, rebuke, admonish: absol., 2Ti.4:2; with dative, Mat.8:26 17:13 19:13, Mrk.4:39 8:32 10:13, Luk.4:39, 41 8:24 9:21, 42 9:55 17:3 18:15 19:39, Ju 9; before ἵνα, Mat.12:16 16:20 20:31, Mrk.3:12 8:30 10:48, Luk.18:39; before λέγων, λέγει, etc., Mat.16:22, Mrk.1:25 8:33 9:25, Luk.4:35 23:40.† SYN.: ἐλέγχω, q.v (AS)

Usage: Occurs in 29 NT verses. KJV: (straitly) charge, rebuke See also: 2 Timothy 4:2; Mark 1:25; Matthew 20:31.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Matthew 19:13

Show Verse Quote Highlights

Context
Cross References
Matthew 19:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 19:13
Jamieson-Fausset-Brown on Matthew 19:13
Matthew Poole's Commentary on Matthew 19:13
Trapp's Commentary on Matthew 19:13
Ellicott's Commentary on Matthew 19:13
Adam Clarke's Commentary on Matthew 19:13
Cambridge Bible on Matthew 19:13
Barnes' Notes on Matthew 19:13
Whedon's Commentary on Matthew 19:13
Sermons on Matthew 19:13

Context — Jesus Blesses the Children

11“Not everyone can accept this word,” He replied, “but only those to whom it has been given. 12For there are eunuchs who were born that way; others were made that way by men; and still others live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.”

13Then little children were brought to Jesus for Him to place His hands on them and pray for them. And the disciples rebuked those who brought them.

14But Jesus said, “Let the little children come to Me, and do not hinder them! For the kingdom of heaven belongs to such as these.” 15And after He had placed His hands on them, He went on from there.

Cross References

	Reference	Text (BSB)
1	Mark 10:13–16	Now people were bringing the little children to Jesus for Him to place His hands on them, and the disciples rebuked those who brought them. But when Jesus saw this, He was indignant and told them, “Let the little children come to Me, and do not hinder them! For the kingdom of God belongs to such as these. Truly I tell you, anyone who does not receive the kingdom of God like a little child will never enter it.” And He took the children in His arms, placed His hands on them, and blessed them.
2	Luke 18:15–17	Now people were even bringing their babies to Jesus for Him to place His hands on them. And when the disciples saw this, they rebuked those who brought them. But Jesus called the children to Him and said, “Let the little children come to Me, and do not hinder them! For the kingdom of God belongs to such as these. Truly I tell you, anyone who does not receive the kingdom of God like a little child will never enter it.”
3	Matthew 18:2–5	Jesus invited a little child to stand among them. “Truly I tell you,” He said, “unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this little child is the greatest in the kingdom of heaven. And whoever welcomes a little child like this in My name welcomes Me.
4	Acts 2:39	This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”
5	1 Corinthians 7:14	For the unbelieving husband is sanctified through his believing wife, and the unbelieving wife is sanctified through her believing husband. Otherwise your children would be unclean, but now they are holy.
6	Luke 9:54–55	When the disciples James and John saw this, they asked, “Lord, do You want us to call down fire from heaven to consume them?” But Jesus turned and rebuked them.
7	Psalms 115:14–15	May the LORD give you increase, both you and your children. May you be blessed by the LORD, the Maker of heaven and earth.
8	Matthew 20:31	The crowd admonished them to be silent, but they cried out all the louder, “Lord, Son of David, have mercy on us!”
9	Genesis 48:1	Some time later Joseph was told, “Your father is ill.” So he set out with his two sons, Manasseh and Ephraim.
10	Luke 9:49–50	“Master,” said John, “we saw someone driving out demons in Your name, and we tried to stop him, because he does not accompany us.” “Do not stop him,” Jesus replied, “for whoever is not against you is for you.”

Matthew 19:13 Summary

In this verse, people brought their little children to Jesus so He could bless them, but the disciples told them to go away. Jesus showed that children are important to Him and that we should not stop them from coming to Him. This means that Jesus loves and welcomes everyone, no matter how old they are, as seen in Matthew 19:14. We can learn from Jesus' example and show love and care to the children in our lives, just like He did, and remember that God's love is for all people, as stated in John 3:16.

Frequently Asked Questions

Why did the disciples rebuke those who brought the little children to Jesus?

The disciples likely rebuked them because they thought Jesus was too busy with more important matters, as seen in Matthew 19:11-12 where He was discussing difficult teachings, but Jesus showed that children are important to Him, as stated in Matthew 19:14.

What does it mean for Jesus to place His hands on the children and pray for them?

This act symbolizes Jesus' blessing and prayer for the children's well-being, similar to how Jesus healed and blessed others through touch, as seen in Mark 1:41 and Matthew 9:18.

Is this verse saying that only children can come to Jesus?

No, this verse is not saying that only children can come to Jesus, but rather that children are welcome to come to Him, and we should not hinder them, as Jesus says in Matthew 19:14, and this principle can be applied to all people, as stated in Revelation 22:17.

How does this verse relate to the concept of faith and salvation?

This verse shows that faith is not limited to adults, but children can also have faith and come to Jesus, as stated in Matthew 18:6, and Jesus' blessing of the children is a symbol of God's love and desire for all people to come to Him, as seen in John 3:16.

Reflection Questions

What does it mean to 'come to Jesus' like the little children in this verse, and how can I apply this to my own life?
How can I, like Jesus, show love and care to the children in my life, and what does this say about God's heart for them?
In what ways do I hinder others, especially children, from coming to Jesus, and what can I do to change this?
What does Jesus' response to the disciples say about His priorities and values, and how can I align my own priorities with His?

Gill's Exposition on Matthew 19:13

Then were there brought unto him little children,.... It does not appear that they were new born babes; the words used by either of the evangelists do not always signify such, but are sometimes used

Jamieson-Fausset-Brown on Matthew 19:13

Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. For the exposition, see the notes at Luke 18:15-17.

Matthew Poole's Commentary on Matthew 19:13

Mark saith, , and Luke saith, , they were brought that he should touch them. A doubt may from this text arise in the reader’ s mind, for what purpose the parents or nurses did bring these young children to Christ. It was not for baptism, for he baptized none himself, . It is not likely it was for healing; for though our Saviour in such cases did sometimes touch or lay his hand upon the sick persons, yet it is not likely that in that case the disciples would have rebuked them, knowing that their Master used to heal such as were brought to him. It must therefore unquestionably be, that he might bless them. Matthew here saith, that he should put his hands on them, and pray. The putting of hands upon persons when they blessed them, or prayed for a blessing on persons, was a very usual rite and custom amongst the Jews. Without all contradiction the less is blessed of the better. It was a custom amongst the Jews to bring persons to those whom they looked upon as excelling in holiness, to be blessed and commended to God by their prayers, 48:14. The parents or nurses of these children by this act declared that they looked upon Christ as some great Prophet in favour with God, and whose prayers could prevail with God, and whose blessing was considerable as to these little ones. The disciples rebuked them, as thinking they were too troublesome to their Master, and not understanding what children in health had to do with their Master, nor perhaps having before seen such a precedent.

Trapp's Commentary on Matthew 19:13

13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. Ver. 13. Then were there brought unto him little ones] By their parents, careful of their greatest good. We must also present ours, as we can, to Christ. And, 1. By praying for them before, at, and after their birth. 2. By timely bringing them to the ordinance of baptism with faith, and much joy in such a privilege. 3. By training them up in God’ s holy fear; beseeching God to persuade their hearts, as Noah did for his son Japheth. We may speak persuasively, but God only persuades; as Rebekah might cook the venison, but it was Isaac only that gave the blessing. And the disciples rebuked them] They held it a business below their Lord to look upon little ones. But it is not with our God, as with their idol, that had no leisure to attend smaller matters: " Non vacat exiguis rebus ad esse Iovi." Christian children are the Church’ s nursery; the devil seeks to destroy them, as he did the babes of Bethlehem; but Christ hath a gracious respect unto them, and sets them on a rock that is higher than they.

Ellicott's Commentary on Matthew 19:13

(13) Then were there brought unto him little children.—St. Luke (Luke 18:15) uses a word which implies infancy. The fact that they were brought (we may assume by their mothers) indicates that there was something in our Lord’s look and manner that attracted children, and impressed their parents with the feeling that He loved them. That feeling, we may well believe, was deepened by His acts and words when He had taken in His arms the child whom He set before His disciples as a pattern of the true greatness of humility, and taught them that the angels of those little ones beheld the face of His Father (Matthew 18:10). The motives of the disciples in rebuking those that brought them, may, in like manner, be connected with what they had just heard from their Master’s lips. What interest, they might have thought, could He have in these infants, when He had in those words appeared to claim for the “eunuch” life a special dignity and honour? What could the pressing claims of mothers and their children be to Him but a trouble and vexation, interfering with the higher life of meditation and of prayer?

Adam Clarke's Commentary on Matthew 19:13

Verse 13. Then were there brought unto him little children] These are termed by Luke, Lu 18:15, ταβρεφη, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mr 10:16. That he should put his hands] It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or consecration to God - the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicating some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few, are put under the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing.

Cambridge Bible on Matthew 19:13

13–15. Little Children are brought to Christ Mark 10:13-16. Luke 18:15-17. In Luke the incident is placed immediately after the parable of the Pharisee and Publican; there it is an illustration of humility. Here, and in Mark, the connection between the purity of married life and the love of little children cannot be overlooked.

Barnes' Notes on Matthew 19:13

Then were brought little children - See also Mark 10:13-16; Luke 18:15-17.

Whedon's Commentary on Matthew 19:13

13. Were there brought unto him little children — They were so young, not only as to be brought, but to be taken by the Saviour in his arms.

Sermons on Matthew 19:13

	Sermon	Description
	(The Foundation and the Building) a 'Very Good' Marriage by Zac Poonen	In this sermon, the preacher uses the analogy of a small boat in a vast ocean to describe the challenges and uncertainties of the world we live in. He emphasizes the importance of
	Evangelising the Men and Women of Tomorrow - Today by Ian Paisley	In this sermon, the preacher emphasizes the importance of reaching out to people and persuading them to come to Christ. He encourages the congregation to have a passion for the sou
	What Good Deed Must I Do to Have Eternal Life? by Thabiti Anyabwile	Thabiti Anyabwile emphasizes that eternal life cannot be earned through good deeds or wealth, but is a gift from God that belongs to the humble and insignificant, like children. He
	Laying on of Hands by Anton Bosch	Anton Bosch discusses the principle of the laying on of hands, tracing its origins from the Old Testament where Jacob blessed Joseph's sons, Ephraim and Manasseh, by crossing his h
	Homily 62 on Matthew by St. John Chrysostom	John Chrysostom preaches on the teachings of Jesus in Matthew 19, where Jesus emphasizes the importance of marriage and the sanctity of the union between a man and a woman. Despite
	All Is Changed When Jesus Comes to Stay by Paris Reidhead	Paris Reidhead emphasizes that everything changes when Jesus comes into our lives, highlighting the necessity of approaching Him with childlike faith and total surrender. He illust
	Apostleship - Part 3 by Norman Grubb	In this sermon, the speaker reflects on a challenging time in his life when he and his wife were left with only eight dollars for the whole month. Despite the difficulties, they we