KJV: Now the parable is this: The seed is the word of God.
YLT: 'And this is the simile: The seed is the word of God,
Darby: But the parable is this: The seed is the word of God.
ASV: Now the parable is this: The seed is the word of God.
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| αὕτη | this |
|
Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
|
| παραβολή | parable |
|
Parse: Noun, Nominative Feminine Singular Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
|
| σπόρος | seed |
|
Parse: Noun, Nominative Masculine Singular Root: σπόρος Sense: a sowing. |
|
| λόγος | word |
|
Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
Greek Commentary for Luke 8:11
Means this. Jesus now proceeds to interpret his own parable. [source]
The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11, Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:31 we have “the will of God,” and in Matthew 12:46 “the will of my Father” where Luke 8:21 has “the word of God.” This seems to show that Luke has the subjective genitive here and means the word that comes from God. [source]
According to its interpretation. [source]
Reverse Greek Commentary Search for Luke 8:11
More precise than either Matthew or Luke. Compare Matthew 13:19; Luke 8:11. [source]
Not put thus clearly and simply in Matthew 13:19 or Luke 8:11. [source]
The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11, Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:31 we have “the will of God,” and in Matthew 12:46 “the will of my Father” where Luke 8:21 has “the word of God.” This seems to show that Luke has the subjective genitive here and means the word that comes from God. [source]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
Accusative case after the passive participle περιβεβλημενος peribeblēmenos Perfect passive participle of ραντιζω rantizō in the predicate accusative case agreeing with ιματιον himation A Q here read βεβαμμενον bebammenon (perfect passive participle of βαπτω baptō to dip). Probably ρεραντισμενον rerantismenon (sprinkled) is correct, because the picture comes from Isaiah 63:3, where Aquila and Symmachus use ραντιζω rantizō The use of βεβαμμενον bebammenon (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ‘s enemies with which his raiment Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]
Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]