KJV: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
YLT: and he sent unto the husbandmen at the due time a servant, that from the husbandmen he may receive from the fruit of the vineyard,
Darby: And he sent a bondman to the husbandmen at the season, that he might receive from the husbandmen of the fruit of the vineyard.
ASV: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard.
| ἀπέστειλεν | he sent |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| γεωργοὺς | farmers |
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Parse: Noun, Accusative Masculine Plural Root: γεωργός Sense: a husbandman, tiller of the soil, a vine dresser. |
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| τῷ | at the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καιρῷ | due time |
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Parse: Noun, Dative Masculine Singular Root: καιρός Sense: due measure. |
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| δοῦλον | a servant |
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Parse: Noun, Accusative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| γεωργῶν | farmers |
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Parse: Noun, Genitive Masculine Plural Root: γεωργός Sense: a husbandman, tiller of the soil, a vine dresser. |
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| λάβῃ | he might receive |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| καρπῶν | fruit |
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Parse: Noun, Genitive Masculine Plural Root: καρπός Sense: fruit. |
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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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| ἀμπελῶνος | vineyard |
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Parse: Noun, Genitive Masculine Singular Root: ἀμπελών Sense: a vineyard. |
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Greek Commentary for Mark 12:2
For fruits as in the end of the sentence. [source]
Bondslave. Matthew has plural. That he might receive (ινα λαβηι hina labēi). Purpose clause with second aorist subjunctive. Matthew has infinitive λαβειν labein purpose also. Wounded in the head An old verb (κεπαλαιω kephalaiō), to bring under heads (κεπαλη kephalē), to summarize. Then to hit on the head. Only here in the N.T. [source]
Purpose clause with second aorist subjunctive. Matthew has infinitive λαβειν labein purpose also. [source]
An old verb (κεπαλαιω kephalaiō), to bring under heads (κεπαλη kephalē), to summarize. Then to hit on the head. Only here in the N.T. [source]
Or, literally, from ( ἀπὸ ) the fruits, showing that the rent was to be paid in kind.sa40 [source]
Reverse Greek Commentary Search for Mark 12:2
“There were three modes of dealing with land. According to one of these, the laborers employed received a certain portion of the fruits, say a third or a fourth of the produce. The other two modes were, either that the tenant paid a money-rent to the proprietor, or else that he agreed to give the owner a definite amount of the produce, whether the harvest had been good or bad. Such leases were given by the year or for life; sometimes the lease was even hereditary, passing from father to son. There can scarcely be a doubt that it is the latter kind of lease which is referred to in the parable: the lessees being bound to give the owner a certain amount of fruits in their season” (Edersheim, “Life and Times of Jesus”). Compare Matthew 21:34, and Mark 12:2, “that he might receive of the fruits” ( ἀπὸ τῶν καρπῶν )i1. [source]
The positive adjective is sometimes as high in rank as the superlative. See μεγας megas in Matthew 5:19 in contrast with ελαχιστος elachistos The superlative μεγιστος megistos occurs in the N.T. only in 2 Peter 1:4. Possibly this scribe wishes to know which commandment stood first (Mark 12:28) with Jesus. “The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue” (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem. [source]
Matthew has τριβολῶν , thistles. The word occurs only once outside of Luke's writings, in Mark 12:26, where it is used as the familiar title of a section of the Pentateuch. Luke also uses it in the same way (Luke 20:37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our Lord's: “A farmer could never make a bramble bear grapes.” It is the word employed by the Septuagint for the bush out of which God spoke to Moses. [source]
Wrong. Render as Rev., in the place concerning the bush. See on sa40" translation="">Mark 12:26.sa40 [source]
See on Mark 12:2. [source]
First aorist participle, no longer passive in idea. The lawyer‘s answer is first from the Shema (Deuteronomy 6:3; Deuteronomy 11:13) which was written on the phylacteries. The second part is from Leviticus 19:18 and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark 12:28-34; Matthew 22:34-40) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man‘s four powers (heart, soul, strength, mind) here as in Mark 12:30. [source]
Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exodus 3:6) Jesus skilfully uses as a proof of the resurrection. See Matthew 22:32 and Mark 12:26. [source]
The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mark 12:28-34; Matthew 27:34-40). Luke does not give this incident which makes it plain that by “they say” The construction with λεγουσιν legousin is the usual infinitive and the accusative in indirect discourse. By “the Christ” (τον Χριστον ton Christon) “the Messiah” is meant. [source]
Old word, quoted from the lxx in Mark 12:26; Luke 20:37 (from Exodus 3:6) about the burning bush that Moses saw, and by Stephen (Acts 7:30, Acts 7:35) referring to the same incident. Nowhere else in the N.T. “Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient” (Vincent).Gather (βατου trugōsin). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18.Grapes Cluster of grapes. [source]
Rev., better, leadeth astray. See on Mark 12:24; see on Judges 1:13. [source]
Genitive absolute with present middle participle of προσερχομαι proserchomai A voice of the Lord (πωνη κυριου phōnē kuriou). Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. Trembled Literally, becoming tremulous or terrified. The adjective εντρομος entromos Imperfect active, was not daring, negative conative imperfect. [source]
Here the angel of Jehovah of Acts 7:30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark 12:26; Matthew 22:32; Luke 20:37.) that God here describes himself as the God of the living. [source]
Wrong; though Rev. has retained it: of Elijah, with in in margin; probably in order to avoid the awkward circumlocution in the passage treating of Elijah, or the ambiguous in Elijah. See on in the bush, Mark 12:26. Thucydides (i. 9) says: “Homer, in 'The handing down of the sceptre,' said,” etc.; i.e., in the passage describing the transmission of the sceptre in the second book of the Iliad. A common form of quotation in the rabbinical writings. The passage cited is 1 Kings 19:10, 1 Kings 19:14. [source]
“Know ye not?” Why keep the old English “wot”? Of Elijah (εν Ελειαι en Eleiāi). “In the case of Elijah.” Cf. “in the bush” (Mark 12:26). He pleadeth See Romans 8:27. Εντυγχανω Entugchanō means to happen on one and so to converse with (Acts 25:24), to plead for (Romans 8:27, Romans 8:34), to plead against as here with κατα kata but the “against” is in κατα kata f0). [source]
“In the case of Elijah.” Cf. “in the bush” (Mark 12:26). [source]
For the phrase see 1 Corinthians 6:9; 1 Corinthians 15:33; James 1:16. Deceive is a secondary sense; the primary meaning being lead astray. See on Mark 12:24. The connection of the exhortation may be with the entire section from Galatians 6:1(Eadie and Sieffert), but is more probably with Galatians 6:6. The Galatians are not to think that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would bring them under bondage to the law. [source]
The phrase only here. “Angels in heaven or the heavens,” Matthew 22:30; Mark 12:25; Mark 13:32. “Angels of the heavens,” Matthew 24:36. [source]
i.e., as commonly understood, ye were like straying sheep. But the ye were should be construed with the participle going astray, the verb and the participle together denoting habitual action or condition. Render, as Rev., ye were going astray like sheep. See on Mark 12:24. [source]
“The straight way” of 1 Samuel 12:23 (cf. Matthew 7:13. for this use of οδος hodos), “the way of truth” (2 Peter 2:2).They went astray (επλανητησαν eplanēthēsan). First aorist passive indicative of πλαναω planaō like Mark 12:24.The way of Balaam Associative instrumental case after εχακολουτησαντες exakolouthēsantes for which verb see 2 Peter 1:16; 2 Peter 2:2. These false teachers, as shown in 2 Peter 2:13, followed the way of Balaam, “who loved the hire of wrong-doing” (ος μιστον αδικιας ηγαπησεν hos misthon adikias ēgapēsen). [source]
First aorist passive indicative of πλαναω planaō like Mark 12:24. [source]
Subfinal use of ινα hina in apposition with εντολη entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
Either God or Christ. See Mark 12:29-31 for this old commandment (1 John 2:7.). [source]
The best texts read καὶ διδάσκει andshe teacheth and seduceth. So Rev. For seduceth see on err, Mark 12:24, and see on deceiver and error, Matthew 27:63, Matthew 27:64. The word πλανᾶν toseduce is found oftener in Revelation than elsewhere in the New Testament. It never means mere error as such, but fundamental departure from the truth. [source]
Or led astray. See on Mark 12:24. [source]
Fifth instance in these verses of ου μη ou mē with the aorist subjunctive, here the active of παινω phainō as in Revelation 8:12. It is not known whether Rome had street lights or not.The voice of the bridegroom and of the bride (πωνη νυμπιου και νυμπης phōnē numphiou kai numphēs). See John 3:29; Jeremiah 7:34; Jeremiah 16:9. “Even the occasional flash of the torches carried by bridal processions (Matthew 25:1.) is seen no more” (Swete). The sixth instance of ου μη ou mē in Revelation 18:21-23, occurs with ακουστηι akousthēi (third instance of ακουστηι akousthēi two in Revelation 18:22).Were the princes of the earth For μεγισταν megistān see Revelation 6:15; Mark 6:21. “Thy merchants were the grandees” once, but now these merchant princes are gone.With thy sorcery (εν τηι παρμακιαι σου en tēi pharmakiāi sou). Εν En (instrumental use) and the locative case of παρμακια pharmakia old word (from παρμακευω pharmakeuō to prepare drugs, from παρμακον pharmakon sorcery, Revelation 9:21), in N.T. only here and Galatians 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.Were deceived First aorist passive indicative of πλαναω planaō These charlatans always find plenty of victims. See Mark 12:24. [source]
First aorist passive indicative of πλαναω planaō These charlatans always find plenty of victims. See Mark 12:24. [source]
For μεγισταν megistān see Revelation 6:15; Mark 6:21. “Thy merchants were the grandees” once, but now these merchant princes are gone.With thy sorcery (εν τηι παρμακιαι σου en tēi pharmakiāi sou). Εν En (instrumental use) and the locative case of παρμακια pharmakia old word (from παρμακευω pharmakeuō to prepare drugs, from παρμακον pharmakon sorcery, Revelation 9:21), in N.T. only here and Galatians 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.Were deceived First aorist passive indicative of πλαναω planaō These charlatans always find plenty of victims. See Mark 12:24. [source]