Matthew 5:14

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Exegetical Study of Matthew 5:14: Interpretations of Plural Pronouns and the Verb κειμένη

This exegetical study of Matthew 5:14: Interpretations of Plural Pronouns and the Verb κειμένη is based on a b-greek discussion from Tue Dec 7 19:26:52 1999.

The initial query focused on the interpretation of the second person plural pronoun ὑμεῖς in Matthew 5:14 (“You are the light of the world”). The discussion questioned whether such plural pronouns should be understood exclusively as corporate commands or assertions applying only to a community, or if they can also apply to individuals within that community. The original post noted a lack of clear grammatical guidance on this distinction. Subsequently, the discussion evolved to address the grammatical function and semantic implications of the participle κειμένη in the same verse, specifically whether it should be understood as a deponent verb or as functioning idiomatically as a perfect passive.

The central exegetical issues concern, firstly, the scope of the address in ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου, namely whether the declaration of being ‘the light of the world’ is solely a collective identity or extends to individual believers. Secondly, the grammatical function and semantic implication of the participle κειμένη in οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη present a critical interpretive challenge. Specifically, the debate centers on whether κειμένη is a deponent verb merely indicating location, or if it functions idiomatically as a perfect passive, implying deliberate placement or establishment by an external agent. This second point carries significant theological implications for understanding the intentionality behind the disciples’ role as ‘light’.

Greek text (Nestle 1904)

ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη.

Key differences with SBLGNT (2010):

• There are no significant textual differences in Matthew 5:14 between the Nestle 1904 edition and the SBLGNT (2010) edition. The text remains stable for the words under investigation.

**Textual criticism (NA28):** The text of Matthew 5:14 is well-attested and exhibits no significant variants in the NA28 critical apparatus that would alter the interpretation of ὑμεῖς or κειμένη. The readings are consistent across major manuscript traditions.

**Lexical notes:**

• KITTEL (Theological Dictionary of the New Testament):
  • φῶς (Vol. IX, pp. 310-358): The term “light” in this context refers to a divine gift, revelation, and the essence of God. Believers, by participating in Christ who is the ultimate light, become manifestations of God’s saving power. This implies both a corporate identity for the community of faith and a personal embodiment of this light by individuals.
  • κεῖμαι (Vol. III, pp. 651-654): Generally means “to lie, be laid, situated.” Kittel acknowledges its capacity to function as a perfect passive equivalent of τίθημι in certain contexts, thereby suggesting a deliberate act of placing or establishing. This supports the interpretation of κειμένη as “deliberately situated” rather than merely “lying.”
• BDAG (Bauer, Danker, Arndt, Gingrich Lexicon):
  • ὑμεῖς: The second person nominative plural of σύ (“you”). The lexical entry itself does not specify collective versus individual application; this nuance is contextually determined.
  • φῶς: “Light” is used metaphorically for moral and spiritual enlightenment and purity. “The light of the world” refers to those who manifest God’s truth and righteousness.
  • κεῖμαι: BDAG lists two primary senses: 1) “to lie, be placed, situated.” 2) “to be laid down, deposited (often as perfect passive of τίθημι).” For Matthew 5:14, BDAG explicitly notes “a city set (laid) on a hill,” confirming the idiomatic perfect passive sense.
  • τίθημι: “to put, place, lay.” The perfect passive of τίθημι is semantically linked to κεῖμαι, which often functions to express this perfect passive state.

Translation Variants

The interpretation of Matthew 5:14 hinges on two primary grammatical and rhetorical considerations: the scope of the second person plural pronoun ὑμεῖς and the precise semantic force of the present participle κειμένη.

Concerning ὑμεῖς (“you,” plural):

• Grammatical Analysis: This is a second person nominative plural pronoun, serving as the subject of the copulative verb ἐστε (“are”). Syntactically, it addresses the group of disciples gathered before Jesus.
• Rhetorical Analysis: The plural form inherently suggests a corporate identity, emphasizing the collective body of disciples as distinct from the world. However, the absence of an explicit intensifier such as ἕκαστος (“each one”) does not definitively preclude individual application. While the declaration applies to the community, the qualities implied by being “the light of the world” are typically manifested through the actions and character of individual members. Therefore, the corporate identity serves as the foundation for individual responsibility and expression.

Concerning κειμένη (“lying/situated/placed”):

• Grammatical Analysis: This is a present middle/passive participle, nominative singular feminine, agreeing with πόλις (“city”). Its form is middle/passive, but its semantic function is debated.
• Rhetorical Analysis:
  • If interpreted as a simple deponent (a verb with middle/passive morphology but active or intransitive meaning), it signifies “a city lying on a hill,” emphasizing its inherent, visible location without reference to an external agent. This stresses the natural conspicuousness of the city.
  • If interpreted as functioning idiomatically as a perfect passive of τίθημι (“to put, place”), it conveys “a city having been placed/set on a hill.” This interpretation introduces the nuance of an intentional act of placement, potentially by divine agency. This semantic depth allows for a theological reading wherein the city’s (and the disciples’) prominence is not accidental but divinely purposed, thereby strengthening the call to shine forth intentionally. This aligns with the lexical data from Kittel and BDAG.

Conclusions and Translation Suggestions

The analysis suggests that the address in Matthew 5:14 is primarily corporate, referring to the disciples as a unified body, with individual responsibility implied within this collective identity. The verb κειμένη, while morphologically middle/passive, carries the idiomatic force of a perfect passive of τίθημι, thus implying deliberate placement rather than mere natural positioning. This nuance is crucial for understanding the intentionality behind the disciples’ prominent role in the world.

Based on this exegetical assessment, the following translation suggestions are offered:

1. “You are the light of the world. A city lying on a hill cannot be hidden.”

   Explanation: This translation prioritizes the direct, intransitive meaning of κεῖμαι as a verb of state, focusing on the inherent, natural visibility of the city without explicit reference to its placement by an external agent. It maintains a deponent interpretation.

2. “You are the light of the world. A city set on a hill cannot be hidden.”

   Explanation: This rendering captures the idiomatic sense of κειμένη as functioning like a perfect passive of τίθημι, suggesting that the city’s (and the disciples’) prominent position is not accidental but intentionally established, possibly by God.

3. “You are the light of the world; a city that has been positioned on a hill cannot be hidden.”

   Explanation: This translation foregrounds the perfect passive semantic force of κειμένη more explicitly, clearly communicating a state resulting from a prior action of deliberate placement, thus allowing for the theological implication of divine intentionality without departing from the nuanced grammatical function.

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