KJV: But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.
YLT: and whenever the fruit may yield itself, immediately he doth send forth the sickle, because the harvest hath come.'
Darby: But when the fruit is produced, immediately he sends the sickle, for the harvest is come.
ASV: But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come.
| παραδοῖ | offers itself |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| καρπός | fruit |
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Parse: Noun, Nominative Masculine Singular Root: καρπός Sense: fruit. |
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| εὐθὺς | immediately |
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Parse: Adverb Root: εὐθέως Sense: straightway, immediately, forthwith. |
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| ἀποστέλλει | he sends |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| δρέπανον | sickle |
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Parse: Noun, Accusative Neuter Singular Root: δρέπανον Sense: a sickle, a pruning-hook, a hooked vine knife, such as reapers and vinedressers use. |
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| παρέστηκεν | has come |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: παριστάνω Sense: to place beside or near. |
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| θερισμός | harvest |
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Parse: Noun, Nominative Masculine Singular Root: θερισμός Sense: harvest, the act of reaping. |
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Greek Commentary for Mark 4:29
Whenever the fruit yields itself or permits. [source]
Sends forth the sickle. The word for apostle comes from this verb. See note on John 4:38: “I sent you forth to reap” Sickle (δρεπανον drepanon) here by metonymy stands for the reapers who use it when the harvest stands ready for it (παρεστηκεν parestēken stands by the side, present perfect indicative). [source]
This rendering cannot be correct, for the verb is active, not passive, meaning to deliver up. Hence it is usually explained, shall have delivered itself up to harvest; which is stilted and artificial. Rev. is ripe, is a free rendering from the margin of A.V. It is, perhaps, better to explain, as Meyer does, whose rendering is adopted by Rev. in margin: When the fruit shall have allowed, i.e., shall have admitted of being harvested. Xenophon and Herodotus use the word in the sense of permit or allow; and an exact parallel to this occurs in the historian Polybius (xxii., 24,9): “When the season permitted ( παραδιδούσης ) Putteth in ( ἀποστέλλει )Lit., sendeth forth. So Rev. in margin. The rendering, putteth in, misses the figure. The verb is the same as that used of sending forth the apostles to reap the harvest of souls. See especially John 4:38: “I sent ( ἀπέστειλα ) you to reap. ” [source]
Reverse Greek Commentary Search for Mark 4:29
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]
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]
See on Matthew 10:16; see on Mark 4:29. [source]
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]
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]
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]
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]
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]
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]
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]