KJV: And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
YLT: And he said, 'To you it hath been given to know the secrets of the reign of God, and to the rest in similes; that seeing they may not see, and hearing they may not understand.
Darby: And he said, To you it is given to know the mysteries of the kingdom of God, but to the rest in parables, in order that seeing they may not see, and hearing they may not understand.
ASV: And he said, Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables; that seeing they may not see, and hearing they may not understand.
Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Ὑμῖν | To you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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δέδοται | it has been given |
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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γνῶναι | to know |
Parse: Verb, Aorist Infinitive Active Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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μυστήρια | mysteries |
Parse: Noun, Accusative Neuter Plural Root: μυστήριον Sense: hidden thing, secret, mystery. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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βασιλείας | kingdom |
Parse: Noun, Genitive Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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λοιποῖς | [the] rest |
Parse: Adjective, Dative Masculine Plural Root: λοιπός Sense: remaining, the rest. |
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ἐν | [it is] in |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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παραβολαῖς | parables |
Parse: Noun, Dative Feminine Plural Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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Βλέποντες | Seeing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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βλέπωσιν | may they see |
Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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ἀκούοντες | hearing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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συνιῶσιν | may they understand |
Parse: Verb, Present Subjunctive Active, 3rd Person Plural Root: συνίημι Sense: to set or bring together. |
Greek Commentary for Luke 8:10
See for this word on Matthew 13:11; Mark 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. [source]
Here Mark 4:11 also has hina while Matthew 13:13 has ινα hoti (because). On the so-called causal use of ινα hina as here equal to οτι hoti see note on Matthew 13:13 and note on Mark 4:11. Plummer sensibly argues that there is truth both in the causal ινα hoti of Matthew and the final οτι hina of Mark and Matthew. “But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the οτι hina and the ινα hoti Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable in order that they may see without seeing and hear without hearing.” Only for “hearing” Luke has “understand” ινα suniōsin present subjunctive from a late omega form οτι suniō instead of the -συνιωσιν mi verb συνιω suniēmi f0). [source]
they may see without seeing and hear without hearing.” Only for “hearing” Luke has “understand” ινα suniōsin present subjunctive from a late omega form οτι suniō instead of the -συνιωσιν mi verb συνιω suniēmi f0). [source]
See on Matthew 13:11. [source]
See on understanding, the kindred noun, Mark 12:33. [source]
Reverse Greek Commentary Search for Luke 8:10
Second aorist active infinitive of γινωσκω ginōskō The word μυστηριον mustērion is from μυστης mustēs one initiated, and that from μυεω mueō The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans 16:25; 1 Corinthians 2:7, etc.). In Philemon 4:12 Paul says: “I have learned the secret or been initiated” So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels μυστηριον mustērion is used only here and in the parallel passages (Mark 4:11; Luke 8:10). [source]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν suniousin is an omega verb form (συνιω suniō) rather than the μι mi verb (συνιημι suniēmi) as is common in the Koiné. [source]
The two latter words are peculiar to Mark. The phrase means those outside of our circle. Its sense is always determined by the contrast to it. Thus, 1 Corinthians 5:12, 1 Corinthians 5:13, it is non-Christians in contrast with me. Colossians 4:5, Christians contrasted with people of the world. Compare 1 Thessalonians 4:12; 1 Timothy 3:7. Matthew (Matthew 13:11), with less precision, uses simply ἐκείνοις (to them), the pronoun of remote reference. Luke 8:10, τοῖς λοιποῖς (to the rest )i1. [source]
See notes on Matthew 13:11 for word mustērion Here (Mark 4:11; Matthew 13:11; Luke 8:10) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word to know (μυστηριον gnōnai), but Mark‘s presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God‘s kingdom and it will come gradually to these men. [source]
Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Luke 8:10 has “to the rest” Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.That (εκεινοις hina). Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα hina is given the causative use of ινα hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα hina is given the causative use of ινα hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26. [source]
Perfect active indicative of τυπλοω tuphloō old causative verb to make blind (from τυπλος tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω pōroō a late causative verb (from πωρος pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη hina mē instead of μηποτε mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν sunōsin where John has νοησωσιν noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι kai iasomai), “And I should heal them.” John has here στραπωσιν straphōsin (second aorist passive subjunctive of στρεπω strephō) while Matthew reads επιστρεπσωσιν epistrepsōsin (first aorist active of επιστρεπω epistrephō). [source]
Second aorist active imperative instead of the old form ειπε eipe The quotation is from Isaiah 6:9, Isaiah 6:10. This very passage is quoted by Jesus (Matthew 13:14, Matthew 13:15; Mark 4:12; Luke 8:10) in explanation of his use of parables and in John 12:40 the very point made by Paul here, “the disbelief of the Jews in Jesus” (Page). See note on Matthew 13:14 for discussion of the language used. Here the first time (“go to this people and say”) does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah. [source]