KJV: A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
YLT: 'The sower went forth to sow his seed, and in his sowing some indeed fell beside the way, and it was trodden down, and the fowls of the heaven did devour it.
Darby: The sower went out to sow his seed; and as he sowed, some fell along the way, and it was trodden under foot, and the birds of the heaven devoured it up;
ASV: The sower went forth to sow his seed: and as he sowed, some fell by the way side; and it was trodden under foot, and the birds of the heaven devoured it.
| Ἐξῆλθεν | Went out |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| σπείρων | sowing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| σπεῖραι | to sow |
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Parse: Verb, Aorist Infinitive Active Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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| σπόρον | seed |
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Parse: Noun, Accusative Masculine Singular Root: σπόρος Sense: a sowing. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| σπείρειν | sowing |
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Parse: Verb, Present Infinitive Active Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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| αὐτὸν | of him |
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Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὃ | some |
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Parse: Personal / Relative Pronoun, Nominative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| ἔπεσεν | fell |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πίπτω Sense: to descend from a higher place to a lower. |
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| παρὰ | along |
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Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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| ὁδόν | road |
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Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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| κατεπατήθη | it was trampled upon |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: καταπατέω Sense: to tread down, trample under foot, to trample on. |
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| πετεινὰ | birds |
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Parse: Noun, Nominative Neuter Plural Root: πετεινόν Sense: flying, winged. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανοῦ | air |
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Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| κατέφαγεν | devoured |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κατεσθίω Sense: to consume by eating, to eat up, devour. |
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Greek Commentary for Luke 8:5
Peculiar to Luke. [source]
First aorist passive indicative of καταπατεω katapateō Peculiar to Luke here. Of the heavens (του ουρανου tou ouranou). Added in Luke. [source]
Added in Luke. [source]
See on Matthew 13:3. [source]
Peculiar to Luke. [source]
See on Matthew 13:4. [source]
A rendering which would apply better to standing grain. Render, as Rev., trodden under foot. Peculiar to Luke. [source]
Reverse Greek Commentary Search for Luke 8:5
This is from the reading ἀκούσας , (Luke 8:50). The correct reading is παρακούσας , which may be rendered either not heeding, as Rev. (compare Matthew 18:17), or over -hearing, as Rev. in margin, which, on the whole, seems the more natural. Disregarding would be more appropriate if the message had been addressed to Jesus himself; but it was addressed to the ruler. Jesus overheard it. The present participle, λαλούμενον , being spoken, seems to fall in with this. [source]
This is the sense in Matthew 18:17 and uniformly so in the lxx. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. “Jesus might overhear what was said and disregard its import” (Bruce). Certainly he ignored the conclusion of the messengers. The present participle λαλουμενον laloumenon suits best the idea of overhearing. Both Mark and Luke 8:50 have “Fear not, only believe” This to the ruler of the synagogue (tōi archisunagōgōi) who had remained and to whom the messenger had spoken. [source]
“They jeered at him” (Weymouth). Note imperfect tense. They kept it up. And note also κατ kaṫ (perfective use). Exactly the same words in Matthew 9:24 and Luke 8:53. The loud laughter was ill suited to the solemn occasion. But Jesus on his part (αυτος δε autos de) took charge of the situation. [source]
. These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets the simple words into Greek for those who did not know Aramaic (το κορασιον εγειρε to korasion κορασιων egeire), that is, Damsel, arise. Mark uses the diminutive κορη korasiōn a little girl, from η παισ εγειρε korē girl. Braid Scots has it: “Lassie, wauken.” Luke 8:5-9 has it κρατησας της χειρος Hē pais egeire Maiden, arise. All three Gospels mention the fact that Jesus took her by the hand, a touch of life (kratēsas tēs cheiros), giving confidence and help. [source]
The age mentioned by Mark alone and here as explanation that she was old enough to walk.Amazed (εχεστησαν exestēsan). We have had this word before in Matthew 12:23 and Mark 2:12, which see. Here the word is repeated in the substantive in the associative instrumental case (εκστασει μεγαληι ekstasei megalēi), with a great ecstasy, especially on the part of the parents (Luke 8:56), and no wonder. [source]
We have had this word before in Matthew 12:23 and Mark 2:12, which see. Here the word is repeated in the substantive in the associative instrumental case (εκστασει μεγαληι ekstasei megalēi), with a great ecstasy, especially on the part of the parents (Luke 8:56), and no wonder. [source]
Certainly not to wake up the dead, but to make it plain to all that she rose in response to his elevated tone of voice. Some think that the remark of Jesus in Luke 8:52 (Mark 5:39; Matthew 9:24) proves that she was not really dead, but only in a trance. It matters little. The touch of Christ‘s hand and the power of his voice restored her to life. [source]
In the same sense in which Christ said, “The damsel is not dead, but sleepeth” (Luke 8:52). [source]
Kindly touch in Lysias, ut fiduciam adolescentis confirmaret (Bengel). Note genitive with the second aorist middle (indirect, to himself) of επιλαμβανω epilambanō as in Luke 8:54 with κρατησας kratēsas which see. How old the young man (νεανιας neanias) was we do not know, but it is the very word used of Paul in Acts 7:58 when he helped in the killing of Stephen, a young man in the twenties probably. See also Acts 20:9 of Eutychus. He is termed νεανισκος neaniskos in Acts 23:22. [source]
Second aorist (effective) active participle of ekball a rather strong word, perhaps with some difficulty. Cf. Mark 5:40 which incident Peter may have recalled. The words are not genuine in Luke 8:54. Peter‘s praying alone reminds one of Elijah (1 Kings 17:20) and the widow‘s son and Elisha for the Shunammite‘s son (2 Kings 4:33). [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
The verb means to arrange, appoint, prescribe. Of appointing the twelve, Matthew 11:1; of enjoining certain acts, Luke 8:55; Luke 17:10; 1 Corinthians 7:17; of the decree of Claudius, Acts 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it. [source]
Whether we are alive or dead at Christ's appearing. Comp. Romans 14:9. Καθεύδειν in N.T. always literally of sleep, except here, and possibly Ephesians 5:14. In Mark 5:39; Luke 8:52, it is contrasted with death. In lxx in the sense of death, Psalm 87:5; Daniel 12:2; 2 Samuel 7:12. [source]
First aorist active imperative of πεντεω pentheō old verb from πεντος penthos (mourning, James 4:9), as in Matthew 5:4. Often in N.T. joined as here with κλαιω klaiō to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet.Weep (κλαυσατε klausate). First aorist active imperative of κλαιω klaiō (γελως gelōs). Old word from Homer down, only here in N.T. as γελαω gelaō to laugh (opposite of κλαιω klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24).Be turned Second aorist passive imperative of μετατρεπω metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness (κατηπειαν katēpheian). Old word from κατηπης katēphēs (of a downcast look, from κατα kata παη phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
First aorist active imperative of κλαιω klaiō Old word from Homer down, only here in N.T. as γελαω gelaō to laugh (opposite of κλαιω klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24). [source]
Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9. [source]
Future middle of οραω horaō a reminiscence of Zechariah 12:10 according to the text of Theodotion (Aquila and Symmachus) rather than the lxx and like that of Matthew 24:30 (similar combination of Daniel and Zechariah) and Matthew 26:64. This picture of the victorious Christ in his return occurs also in Revelation 14:14, Revelation 14:18-20; Revelation 19:11-21; Revelation 20:7-10.And they which (και οιτινες kai hoitines). “And the very ones who,” Romans and Jews, all who shared in this act.Pierced First aorist active indicative of εκκεντεω ekkenteō late compound (Aristotle, Polybius, lxx), from εκ ek and κεντεω kenteō (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).Shall mourn (κοπσονται kopsontai). Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9.Tribes Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
First aorist active indicative of εκκεντεω ekkenteō late compound (Aristotle, Polybius, lxx), from εκ ek and κεντεω kenteō (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).Shall mourn (κοπσονται kopsontai). Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9.Tribes Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
Future direct middle of κοπτω koptō old verb, to beat, to cut, middle to beat oneself (Revelation 1:7). For combination with κλαιω klaiō as here see Luke 8:52. See Revelation 17:2; Revelation 18:3, Revelation 18:7 for οι πορνευσαντες και στρηνιασαντες hoi porneusantes kai strēniasantes).When they look upon (οταν βλεπωσιν hotan blepōsin). Indefinite temporal clause with οταν hotan and the present active subjunctive of βλεπω blepō smoke of her burning (τον καπνον της πυρωσεως αυτης ton kapnon tēs purōseōs autēs). Πυρωσις Purōsis is an old word (from πυροω puroō to burn), in N.T. only 1 Peter 4:12; Revelation 18:9, Revelation 18:18. See Revelation 18:8 for other plagues on Rome, but fire seems to be the worst (Revelation 17:16; Revelation 18:8, Revelation 18:9, Revelation 18:17; Revelation 19:3). [source]