The Meaning of Mark 4:2 Explained

Mark 4:2

KJV: And he taught them many things by parables, and said unto them in his doctrine,

YLT: and he taught them many things in similes, and he said to them in his teaching:

Darby: And he taught them many things in parables. And he said to them in his doctrine,

ASV: And he taught them many things in parables, and said unto them in his teaching,

KJV Reverse Interlinear

And  he taught  them  many things  by  parables,  and  said  unto them  in  his  doctrine, 

What does Mark 4:2 Mean?

Context Summary

Mark 4:1-9 - Brother To All Who Will
The Pharisees circulated this infamous charge-not because they believed it, but to satisfy the questions that were being asked on all sides. What they affirmed they knew to be untrue; but for selfish reasons they would not confess what they really thought. Such denial of truth is a deadly and unpardonable sin, because it injures the sensitiveness of conscience and produces moral death.
Family ties, Mark 3:31-35. The family of Jesus needed to be taught, though with the utmost delicacy, that they must not attempt to control His public ministry. All who love God and do His will are welcomed into the divine family circle and become blood relations of the Son of God.
The sower, Mark 4:1-9. Note the perils of the hearer, that you may guard against the waste of precious seed. There is a grave peril in the effect of light, fanciful, wandering thoughts. There is great peril also in a mere emotional response-the "straightway springing up" which has no root, because the heart is hard. There is danger lest the cares of the poor, the riches of the wealthy, and the too eager pursuit of things by other classes may drain away the strength of the soul, so that the Word of God shall be a slender stalk, without an ear or fruit. It is not enough to hear the Word, we must accept it and bear fruit; otherwise the plowing, sowing, and all the operations of nature are in vain. Live up to what you know. Obedience is the key to understanding. [source]

Chapter Summary: Mark 4

1  The parable of the sower,
14  and the meaning thereof
21  We must communicate the light of our knowledge to others
26  The parable of the seed growing secretly;
30  and of the mustard seed
35  Jesus stills the storm on the sea

Greek Commentary for Mark 4:2

He taught them [εδιδασκεν αυτους]
Imperfect tense describing it as going on. [source]
In parables [εν παραβολαις]
As in Mark 3:23, only here more extended parables. See notes in Matthew 13 for discussion concerning Christ‘s use of parables. Eight are given there, one (the Lamp both in Mark 4:21 and Luke 8:16 (both Sower and the Lamp in Luke), one alone in Mark 4:26-29 (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in Mark 4:1-34 (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (Mark 4:34) “without a parable spake he not unto them,” clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew 13:34) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said:Hearken (Ακουετε — Akouete). It is significant that even Jesus had to ask people to listen when he spoke. See also Mark 4:9. [source]
Hearken [Ακουετε]
It is significant that even Jesus had to ask people to listen when he spoke. See also Mark 4:9. [source]

Reverse Greek Commentary Search for Mark 4:2

Matthew 13:3 Many things in parables [πολλα εν παραβολαις]
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια — paroimia a saying by the way (John 10:6; John 16:25, John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (Matthew 13:18-23) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17). [source]
Mark 12:1 He began to speak unto them in parables [ηρχατο αυτοις εν παραβολαις λαλειν]
Mark‘s common idiom again. He does not mean that this was the beginning of Christ‘s use of parables See note on Mark 4:2), but simply that his teaching on this occasion took the parabolic turn. “The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them” (Bruce). Mark does not give the Parable of the Two Sons (Matthew 21:28-32) nor that of the Marriage Feast of the King‘s Son (Matthew 22:1-14). He gives here the Parable of the Wicked Husbandmen. Also in Matthew 21:33-46 and Luke 20:9-19. See discussion in Matthew. Matthew 21:33 calls the man “a householder” (οικοδεσποτης — oikodespotēs). [source]
Mark 4:2 In parables [εν παραβολαις]
As in Mark 3:23, only here more extended parables. See notes in Matthew 13 for discussion concerning Christ‘s use of parables. Eight are given there, one (the Lamp both in Mark 4:21 and Luke 8:16 (both Sower and the Lamp in Luke), one alone in Mark 4:26-29 (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in Mark 4:1-34 (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (Mark 4:34) “without a parable spake he not unto them,” clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew 13:34) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said:Hearken (Ακουετε — Akouete). It is significant that even Jesus had to ask people to listen when he spoke. See also Mark 4:9. [source]
Luke 8:16 Candle [λύχνον]
Rev., properly, lamp. See on Mark 4:21. [source]
Luke 8:17 Nothing is secret - manifest []
Correctly rendered in A. V., but not so the parallel passage, Mark 4:22, on which see note. [source]
Luke 8:4 By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
Luke 8:17 That shall not be known [ο ου μη γνωστηι]
Peculiar to Luke. First aorist passive subjunctive of γινωσκω — ginōskō with the strong double negative ου μη — ou mē See note on Mark 4:22 for discussion of krupton and apokruphon f0). [source]
Luke 8:18 How ye hear [πως ακουετε]
The manner of hearing. Mark 4:24 has “what ye hear” (τι ακουετε — ti akouete), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised. [source]
Luke 8:18 For whosoever hath [ος αν γαρ εχηι]
Present active subjunctive of the common verb εχω — echō which may mean “keep on having” or “acquiring.” See note on Mark 4:25 for discussion.Thinketh he hath (dokei echein), or seems to acquire or to hold. Losses in business illustrate this saying as when we see their riches take wings and fly away. So it is with hearing and heeding. Self-deception is a common complaint. [source]
Luke 8:16 With a vessel [σκευει]
Here Mark 4:21 has the more definite figure “under the bushel” as has Matthew 5:15.Under the bed (υποκατω κλινης — hupokatō klinēs). Here Mark 4:21 has the regular υπο την κλινην — hupo tēn klinēn instead of the late compound υποκατω — hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand.May see the light In Matthew 5:16 Jesus has it “may see your good works.” The purpose of light is to let one see something else, not the light. Note present subjunctive The parable of the lamp throws light on the parable of the sower. [source]
Luke 8:16 Under the bed [υποκατω κλινης]
Here Mark 4:21 has the regular υπο την κλινην — hupo tēn klinēn instead of the late compound υποκατω — hupokatō Ragg notes that Matthew distributes the sayings of Jesus given here by Luke 8:16-18; Mark 4:21-25 concerning the parable of the lamp and gives them in three separate places (Matthew 5:15; Matthew 10:26; Matthew 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mark 4:21 for further discussion of the lamp and stand. [source]
John 6:64 Should betray [παραδώσων]
See on Matthew 4:12; see on Mark 4:29. Judas is once in the New Testament designated by the noun προδότης , traitor, Luke 6:16. [source]
John 1:6 Sent [ἀπεσταλμένος]
See on Matthew 10:2, Matthew 10:16; see on Mark 4:29; see on Luke 4:18. The verb carries the sense of sending an envoy with a special commission. Hence it is used of the mission of the Son of God, and of His apostles; the word apostle being directly derived from it. It is thus distinguished from πέμπω , to send, which denotes simply the relation of the sender to the sent. See on John 20:21, and see on 1 John 3:5. The statement is not merely equivalent to was sent. The finite verb and the participle are to be taken separately, as stating two distinct facts, the appearance and the mission of John. There came a man, and that man was sent from God. [source]
John 5:35 He [εκεινος]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην — ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας — Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος — luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω — kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω — thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι — agalliaomai late word for αγαλλομαι — agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν — pros hōran) when they turned against him. [source]
Acts 12:10 Of its own accord [αυτοματη]
Old compound adjective In the N.T. only here and Mark 4:28. It was a strange experience for Peter. The Codex Bezae adds here “went down the seven steps” (κατεβησαν τους επτα βατμους — katebēsan tous hepta bathmous), an interesting detail that adds to the picture. [source]
Acts 12:10 The first and the second ward [πρωτην πυλακην και δευτεραν]
It is not clear to what this language refers. Some take it to mean single soldiers, using πυλακην — phulakēn in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the “first ward” means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. Unto the iron gate that leadeth into the city (επι την πυλην την σιδηραν την περουσαν εις την πολιν — epi tēn pulēn tēn sidērān tēn pherousan eis tēn polin). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, Grammar, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. Opened to them Second aorist passive indicative of ανοιγω — anoigō the usual later form though ηνοιχτη — ēnoichthē (first aorist passive) occurs also, was opened. Of its own accord (αυτοματη — automatē). Old compound adjective (αυτος — autos self, obsolete μαω — maō to desire eagerly, feminine form though masculine αυτοματος — automatos also used as feminine). In the N.T. only here and Mark 4:28. It was a strange experience for Peter. The Codex Bezae adds here “went down the seven steps” (κατεβησαν τους επτα βατμους — katebēsan tous hepta bathmous), an interesting detail that adds to the picture. One street The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On “departed” (απεστη — apestē) see note on Acts 12:7. [source]
Acts 12:10 Opened to them [ηνοιγη αυτοις]
Second aorist passive indicative of ανοιγω — anoigō the usual later form though ηνοιχτη — ēnoichthē (first aorist passive) occurs also, was opened. Of its own accord (αυτοματη — automatē). Old compound adjective (αυτος — autos self, obsolete μαω — maō to desire eagerly, feminine form though masculine αυτοματος — automatos also used as feminine). In the N.T. only here and Mark 4:28. It was a strange experience for Peter. The Codex Bezae adds here “went down the seven steps” (κατεβησαν τους επτα βατμους — katebēsan tous hepta bathmous), an interesting detail that adds to the picture. One street The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On “departed” (απεστη — apestē) see note on Acts 12:7. [source]
Romans 3:21 Is manifested [πεφανέρωται]
Rev., hath been manifested, rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on John 21:1, and see on revelation, Revelation 1:1The word implies a previous hiding. See Mark 4:22; Colossians 1:26, Colossians 1:27. [source]
Romans 10:15 Be sent [ἀποσταλῶσιν]
See on Matthew 10:16; see on Mark 4:29. [source]
Romans 1:24 Gave them up [παρέδωκεν]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
Galatians 6:7 Whatsoever a man soweth [ο εαν σπειρηι αντρωπος]
Indefinite relative clause with εαν — ean and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2 Corinthians 9:6. Same point in Matthew 7:16; Mark 4:26. [source]
Galatians 6:7 God is not mocked [ου μυκτηριζεται]
This rare verb (common in lxx) occurs in Lysias. It comes from μυκτηρ — muktēr (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means “an evasion of his laws which men think to accomplish, but, in fact, cannot” (Burton). Whatsoever a man soweth (ο εαν σπειρηι αντρωπος — ho ean speirēi anthrōpos). Indefinite relative clause with εαν — ean and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2 Corinthians 9:6. Same point in Matthew 7:16; Mark 4:26. That That very thing, not something different. Reap (τερισει — therisei). See Matthew 6:26 for this old verb. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Philippians 3:2 Beware [βλέπετε]
Lit., look to. Compare Mark 4:24; Mark 8:15; Luke 21:8. [source]
Colossians 2:3 Hid [ἀπόκρυφοι]
Only here, Mark 4:22; Luke 8:17. Compare 1 Corinthians 2:7. Not to be joined with are, as A.V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see Colossians 3:1, “where Christ is on the right hand of God seated (there).” James 1:17, “Every perfect gift is from above, coming down.” Grammatically, hidden may be taken as an attribute of treasures; “in whom the hidden treasures are contained;” but the other is preferable. The words which immediately follow in Colossians 2:4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ. [source]
Colossians 1:6 And bringeth forth fruit [καὶ ἔστι καρποφορούμενον]
Lit., and is bearing fruit. The text varies. The best texts omit and. Some join ἔστι iswith the previous clause, as it is in all the world, and take bearing fruit as a parallel participle. So Rev. Others, better, join is with the participle, “even as it is bearing fruit.” This would emphasize the continuous fruitfulness of the Gospel. The middle voice of the verb, of which this is the sole instance, marks the fruitfulness of the Gospel by its own inherent power. Compare the active voice in Colossians 1:10, and see Mark 4:28, “the earth bringeth forth fruit αὐτομάτη ofherself, self-acting. For a similar use of the middle, see show, Ephesians 2:7; worketh, Galatians 5:6. [source]
Colossians 2:3 All the treasures of wisdom and knowledge [παντες οι τησαυροι της σοπιας και γνωσεως]
See note on Matthew 2:11 and note on Matthew 6:19 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (αποκρυποι — apokruphoi old adjective from αποκρυπτω — apokruptō to hide away, Mark 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery. [source]
1 Thessalonians 2:7 As when a nurse cherishes her own children [ως εαν τροπος ταλπηι τα εαυτης τεκνα]
This comparative clause with ως εαν — hōs ean (Mark 4:26; Galatians 6:10 without εαν — ean or αν — an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροπος — trophos), old word, here only in the N.T., from τρεπω — trephō to nourish, τροπη — trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω — Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
Hebrews 6:7 The earth [γῆ]
Or the land. Personified. Comp. αὐτομάτη ἡ γῆ theland of itself, Mark 4:28, see note. [source]
Hebrews 12:6 Receiveth [παραδέχεται]
Admits to filial privileges: acknowledges as his own. Of receiving the word of God, Mark 4:20; of receiving delegates from a body, Acts 15:4; of adopting or approving customs, Acts 16:21. [source]
James 5:7 Waiteth [ἐκδέχεται]
With expectation. Compare Matthew 13:30; Mark 4:27. [source]
James 5:18 Brought forth [εβλαστησεν]
First aorist active of βλαστανω — blastanō old verb, to sprout (intransitive as Mark 4:27), here as occasionally in later Greek transitive with accusative καρπον — karpon f0). [source]
1 Peter 1:23 Not of corruptible seed [ουκ εκ σπορας πταρτης]
Ablative with εκ — ek as the source, for πταρτος — phthartos see 1 Peter 1:18, and σπορας — sporās (from σπειρω — speirō to sow), old word (sowing, seed) here only in N.T., though σπορος — sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω — zaō and μενω — menō) can be taken with τεου — theou (God) or with λογου — logou (word). In 1 Peter 1:25 μενει — menei is used with ρημα — rēma (word). Still in Daniel 6:26 both μενων — menōn and ζων — zōn are used with τεος — theos Either construction makes sense here. [source]
Revelation 11:18 The time of the dead to be judged [ο καιρος των νεκρων κριτηναι]
For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give. [source]
Revelation 14:14 Having [εχων]
Nominative again after the ιδου — idou construction, just before, not after, ειδον — eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ — drepanon oxu). Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Revelation 14:14 A sharp sickle [δρεπανον οχυ]
Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Revelation 2:7 He that hath an ear [ο εχων ους]
An individualizing note calling on each of the hearers (Revelation 1:3) to listen (Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:28; Revelation 3:3, Revelation 3:6, Revelation 3:13, Revelation 3:22) and a reminiscence of the words of Jesus in the Synoptics (Matthew 11:15; Matthew 13:9, Matthew 13:43; Mark 4:9, Mark 4:23; Luke 8:8; Luke 14:35), but not in John‘s Gospel. [source]
Revelation 11:18 Thy wrath came [ηλτεν η οργη σου]
Second aorist active indicative of ερχομαι — erchomai the prophetic aorist again. The Dies Irae is conceived as already come.The time of the dead to be judged (ο καιρος των νεκρων κριτηναι — ho kairos tōn nekrōn krithēnai). For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give.Their reward This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους — tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον — dounai ton misthon though some MSS. have the dative τοις μικροις — tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω — diaphtheirō carrying on the construction with καιρος — kairos Note τους διαπτειροντας — tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω — diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]
Revelation 14:14 I saw one sitting [κατημενον]
No ειδον — eidon here, but the accusative follows the ειδον — eidon at the beginning, as νεπελη — nephelē is nominative after ιδου — idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου — homoion huion anthrōpou). Accusative here after ομοιον — homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου — idou construction, just before, not after, ειδον — eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ — drepanon oxu). Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]

What do the individual words in Mark 4:2 mean?

And He began teaching them in parables many things He was saying to them the teaching of Him
Καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά ἔλεγεν αὐτοῖς τῇ διδαχῇ αὐτοῦ

ἐδίδασκεν  He  began  teaching 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: διδάσκω  
Sense: to teach.
παραβολαῖς  parables 
Parse: Noun, Dative Feminine Plural
Root: παραβολή  
Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle.
πολλά  many  things 
Parse: Adjective, Accusative Neuter Plural
Root: πολύς  
Sense: many, much, large.
ἔλεγεν  He  was  saying 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
διδαχῇ  teaching 
Parse: Noun, Dative Feminine Singular
Root: διδαχή  
Sense: teaching.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.