KJV: But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
YLT: And that in the good ground: These are they, who in an upright and good heart, having heard the word, do retain it, and bear fruit in continuance.
Darby: But that in the good ground, these are they who in an honest and good heart, having heard the word keep it, and bring forth fruit with patience.
ASV: And that in the good ground, these are such as in an honest and good heart, having heard the word, hold it fast, and bring forth fruit with patience.
Τὸ | That |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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καλῇ | good |
Parse: Adjective, Dative Feminine Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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γῇ | soil |
Parse: Noun, Dative Feminine Singular Root: γῆ Sense: arable land. |
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οὗτοί | these |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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οἵτινες | those |
Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅστις Sense: whoever, whatever, who. |
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καρδίᾳ | a heart |
Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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καλῇ | worthy |
Parse: Adjective, Dative Feminine Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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ἀγαθῇ | good |
Parse: Adjective, Dative Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
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ἀκούσαντες | having heard |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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κατέχουσιν | keep [it] |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: κατέχω Sense: to hold back, detain, retain. |
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καρποφοροῦσιν | bring forth fruit |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: καρποφορέω Sense: to bear fruit. |
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ὑπομονῇ | perseverance |
Parse: Noun, Dative Feminine Singular Root: ὑπομονή Sense: steadfastness, constancy, endurance. |
Greek Commentary for Luke 8:15
Peculiar to Luke. In Luke 8:8 the land So Luke uses both adjectives of the heart. The Greeks used καλος κ αγατος kalos k' agathos of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as “good and true,” “sound and good,” “right and good,” no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word “honest” here is like the Latin honestus (fair, noble). The words are to be connected with “hold fast” That is the proof of spiritual life. [source]
There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience. [source]
Which denotes them as belonging to a class. Hence Rev., rightly, such as. [source]
Peculiar to Luke. Honest; lit., fair, noble. Honest, not in the popular sense, but in the sense of the Latin honestus ; noble, virtuous, worthy. [source]
Much better Rev., hold it fast, giving the force of the compound verb. [source]
Or in patience. Peculiar to Luke. In contrast with fall away, Luke 8:13. [source]
Reverse Greek Commentary Search for Luke 8:15
Same word in Matthew 13:23 and Luke 8:15. Mark gives the order from thirty, sixty, to a hundred, while Matthew 13:23 has it reversed. [source]
Matthew 18:5 has “one such little child” and Luke 9:48 “this little child.” It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark 10:33-45; Matthew 20:20-28) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark 10:13-16; Matthew 19:13-15; Luke 8:15-17). The child was used as a rebuke to the apostles. [source]
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος agathos but καλος kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ huper here (over, in behalf of, instead of), but in the papyri υπερ huper is the usual preposition for substitution rather than αντι anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
Only here and Acts 7:45. See on keep, Luke 8:15. It denotes a permanent possession. [source]
The contrast is twofold: between having and not having, and between temporary and permanent having, or having and keeping. Compare Luke 8:15; 1 Corinthians 15:2; 1 Thessalonians 5:21; Hebrews 3:6. [source]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
Your boldness of Hebrews 10:35. Recompense of reward Late double compound, like μισταποδοτης misthapodotēs (Hebrews 11:6), from μιστος misthos (reward, wages) and αποδιδωμι apodidōmi to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26. Of patience Old word for remaining under trial (Luke 8:15). This was the call of the hour then as now. Having done the will of God This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. That ye may receive the promise (ινα κομισηστε την επαγγελιαν hina komisēsthe tēn epaggelian) Purpose clause with ινα hina and the first aorist middle subjunctive of κομιζω komizō old verb to carry (Luke 7:37), in the middle to get back one‘s own (Matthew 25:27), to receive. See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ. [source]