KJV: And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
YLT: 'And that which fell to the thorns: These are they who have heard, and going forth, through anxieties, and riches, and pleasures of life, are choked, and bear not to completion.
Darby: But that that fell where the thorns were, these are they who having heard go away and are choked under cares and riches and pleasures of life, and bring no fruit to perfection.
ASV: And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
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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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἀκάνθας | thorns |
Parse: Noun, Accusative Feminine Plural Root: ἄκανθα Sense: thorn, bramble. |
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πεσόν | having fallen |
Parse: Verb, Aorist Participle Active, Nominative Neuter Singular Root: πίπτω Sense: to descend from a higher place to a lower. |
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οὗτοί | these |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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οἱ | those |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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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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ὑπὸ | under |
Parse: Preposition Root: ὑπό Sense: by, under. |
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μεριμνῶν | cares |
Parse: Noun, Genitive Feminine Plural Root: μέριμνα Sense: care, anxiety. |
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πλούτου | riches |
Parse: Noun, Genitive Masculine Singular Root: πλοῦτος Sense: riches, wealth. |
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ἡδονῶν | pleasures |
Parse: Noun, Genitive Feminine Plural Root: ἡδονή Sense: pleasure. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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βίου | of life |
Parse: Noun, Genitive Masculine Singular Root: βίος Sense: life. |
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πορευόμενοι | moving along |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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συμπνίγονται | are choked |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: συμπνίγω Sense: to choke utterly. |
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τελεσφοροῦσιν | do mature |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: τελεσφορέω Sense: to bring to (perfection or) maturity. |
Greek Commentary for Luke 8:14
Present passive indicative of this powerfully vivid compound verb συνπνιγω sunpnigō used in Mark 4:19; Matthew 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit “as they go on their way” (πορευομενοι poreuomenoi). [source]
Compound verb common in the late writers To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T. [source]
The present participle. Much better Rev., “they that have heard, and as they go on their way are choked,” etc.Choked with ( ὕπο , under)Implying the impulse under which they pursue their course. [source]
Only here in New Testament. Matthew and Mark have, it becometh unfruitful. The verb literally means to bring to an end or accomplishment. [source]
Implying the impulse under which they pursue their course. [source]
Reverse Greek Commentary Search for Luke 8:14
The cognate noun is μέριμνα , care, which was formerly derived from μερίς , a part; μερίζω , to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, “careth for the things of the Lord” (1 Corinthians 7:32). “That the members should have the same care one for another” (1 Corinthians 12:25). “Who will care for your state?” (Philemon 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matthew 13:22; compare Luke 8:14). Of Martha; “Thou art careful ” (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare (“Hamlet”):“The native hue of resolutionIs sicklied o'er with the pale cast of thought. ” And Bacon (Henry VII.): “Hawis, an alderman of London, was put in trouble, and died with thought and anguish.” Somers' “Tracts” (in Queen Elizabeth's reign): “Queen Catherine Parr died rather of thought. ” The word has entirely lost this meaning. Bishop Lightfoot (“On a Fresh Revision of the New Testament”) says: “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in 1 Peter 5:7, where the A. V. ignores the distinction between the two kinds of care. “Casting all your care ( μέριμναν , Rev., anxiety )-DIVIDER- upon Him, for He careth ( αὐτῷ μέλει )-DIVIDER- for you,” with a fatherly, tender, and provident care.”-DIVIDER- [source]
All the passions or longings, sensual, worldly, “pleasures of this life” (ηδονων του βιου hēdonōn tou biou) as Luke has it (Luke 8:14), the world of sense drowning the world of spirit. The word επιτυμια epithumia is not evil in itself. One can yearn (this word) for what is high and holy (Luke 22:15; Philemon 1:23). [source]
The second aorist active indicative of διαιρεω diaireō an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and 1 Corinthians 12:11. The elder son got his share also of the “substance” or property or estate (της ουσιας tēs ousias), “the living” (τον βιον ton bion) as in Mark 12:44, not “life” as in Luke 8:14. [source]
Imperfect active, she was dying. Matthew 9:18 has it that she has just died.Thronged (συνεπνιγον sunepnigon). Imperfect active of συμπνιγω sumpnigō to press together, the verb used of the thorns choking the growing grain (Luke 8:14). It was a jam. [source]
Imperfect active of συμπνιγω sumpnigō to press together, the verb used of the thorns choking the growing grain (Luke 8:14). It was a jam. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
υπεροχη Huperochē is old word (from υπεροχος huperochos and this from υπερ huper and εχω echō), but in N.T. only here and 1 Corinthians 2:1. That we may lead (ινα διαγωμεν hina diagōmen). Purpose clause with present active subjunctive of διαγω diagō an old and common verb, but in N.T. only here and Titus 3:3. Tranquil Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Better, affairs of life. Not as A.V. verse implies, in contrast with the affairs of the next life, but simply the ordinary occupations of life. In N.T., βίος means either means of subsistence, as Mark 12:44; Luke 8:43; 1 John 3:17; or course of life, as Luke 8:14. Βίος PoHim who hath chosen him to be a soldier ( τῷ στρατολογήσαντι )N.T.oolxx. Better, enrolled him as a soldier. [source]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις hēdonais poikilais). “Pleasures” (ηδοναις hēdonais from ηδομαι hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Present passive participle of πλαναω planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις hēdonais poikilais). “Pleasures” (ηδοναις hēdonais from ηδομαι hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Purpose clause with εις το eis to (negative μη mē) and the first aorist (for the Attic second aorist βιωναι biōnai) active infinitive of βιοω bioō old verb, to spend a life (from βιος bios course of life, Luke 8:14), here only in N.T. [source]