KJV: And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
YLT: And this Writing did ye not read: A stone that the builders rejected, it did become the head of a corner:
Darby: Have ye not even read this scripture, The stone which they that builded rejected, this has become the corner-stone:
ASV: Have ye not read even this scripture: The stone which the builders rejected, The same was made the head of the corner;
| οὐδὲ | Not even |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| γραφὴν | Scripture |
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Parse: Noun, Accusative Feminine Singular Root: γραφή Sense: a writing, thing written. |
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| ταύτην | this |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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| ἀνέγνωτε | have you read |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἀναγινώσκω Sense: to distinguish between, to recognise, to know accurately, to acknowledge. |
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| Λίθον | [The] stone |
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Parse: Noun, Accusative Masculine Singular Root: λίθος Sense: a stone. |
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| ἀπεδοκίμασαν | rejected |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀποδοκιμάζω Sense: to disapprove, reject, repudiate. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οἰκοδομοῦντες | building |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: οἰκοδομέω Sense: to build a house, erect a building. |
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| Οὗτος | this |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| ἐγενήθη | has become |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| κεφαλὴν | chief |
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Parse: Noun, Accusative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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| γωνίας | corner |
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Parse: Noun, Genitive Feminine Singular Root: γωνία Sense: corner. |
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Greek Commentary for Mark 12:10
This passage of scripture (Luke 4:21; John 19:37; Acts 1:16). It is a quotation from Psalm 118:22. See Matthew 21:42 for discussion. [source]
A passage of scripture: hence frequently this scripture; another scripture; the same scripture. Luke 4:21; John 19:37; Acts 1:16. [source]
Reverse Greek Commentary Search for Mark 12:10
So Luke. It was a straight shot, this parable of the Rejected Stone (Mark 12:10.) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew 21:43-45). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King‘s Son before going (Matthew 22:1-14). [source]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Notice that ἐπίοτευσαν , believed, is used here with the simple dative, and not with the preposition εἰς , into (see on John 1:12). The meaning is, therefore, they believed that the Scripture was true. On γραφή , a passage or section of Scripture, see on Mark 12:10. In John, as elsewhere, the word almost always refers to a particular passage cited in the context. The only two exceptions are John 17:12; John 20:9. For the Old Testament, as a whole, John always uses the plural αἱ γραφαί . The passage referred to here is probably Psalm 16:10. Compare Acts 2:27, Acts 2:31; Acts 13:35. [source]
See close of note on John 5:47, and see on Mark 12:10. [source]
Dative case with πιστυετε pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι hai hagiai graphai Γραπη Graphē is used also for a single passage (Mark 12:10), but βιβλιον biblion for a book or roll (Luke 4:17) or βιβλος biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις hoi grammateis) made copies according to the letter (κατα το γραμμα kata to gramma). [source]
Strictly, the contents of the passage. See on Mark 12:10; and 1 Peter 2:6. [source]
The best texts substitute the. See on Mark 12:10. [source]
See on 1 Timothy 5:18. The particular passage cited below. See on Mark 12:10; see on John 2:22; see on John 5:47footnote. [source]
Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
See on Mark 12:10. Properly, apassage of scripture. [source]
The best texts reject the article. Γραφή means a passage of scripture. See on Mark 12:10. Hence Rev., in scripture; margin, in a scripture. [source]
This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders Here he quotes it again to the same purpose. [source]
Dative present active participle again of απιστεω apisteō opposite of πιστευω pisteuō (Luke 24:11).Was made the head of the corner (εγενητη εις κεπαλην γωνιας egenēthē eis kephalēn gōnias). This verse is from Psalm 118:22 with evident allusion to Isaiah 28:16 (κεπαλην γωνιασακρογωνιαιον kephalēn gōnias =οι οικοδομουντες akrogōniaion). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalm 118:22 and applies the rejection of the stone by the builders (hoi oikodomountes the experts) to the Sanhedrin‘s conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose. [source]
Showing that Paul's epistles were ranked as scripture. See on Mark 12:10. [source]