KJV: But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
YLT: and without a simile he was not speaking to them, and by themselves, to his disciples he was expounding all.
Darby: but without a parable spoke he not to them; and in private he explained all things to his disciples.
ASV: and without a parable spake he not unto them: but privately to his own disciples he expounded all things.
| χωρὶς | Without |
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Parse: Preposition Root: χωρίς Sense: separate, apart. |
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| παραβολῆς | parables |
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Parse: Noun, Genitive Feminine Singular Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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| ἐλάλει | would He speak |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἰδίαν | private |
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Parse: Adjective, Accusative Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τοῖς | to His |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἰδίοις | own |
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Parse: Adjective, Dative Masculine Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| μαθηταῖς | disciples |
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Parse: Noun, Dative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| ἐπέλυεν | He would explain |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἐπιλύω Sense: to unloose, untie. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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Greek Commentary for Mark 4:34
To his own First future passive indicative from επιλυω epiluō The word means to give additional Here the use of γινεται ginetai (comes) with the ablative case (επιλυσεως epiluseōs) and the explanation given in verse 2 Peter 1:21 shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God. [source]
Reverse Greek Commentary Search for Mark 4:34
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]
Most MSS. here have τι περι ετερων tōi peri heterōn but B b Vulgate read τι περαιτερω tōi peraiterō as in Plato‘s Παεδο Phaedo Several papyri examples of it also. It is comparative περαιτερος peraiteros of περα pera beyond. Note also επι epi in επιζητειτε epizāteite Charges of illegal conduct (Page) should be settled in the regular legal way. But, if you wish to go further and pass resolutions about the matter exciting you, “it shall be settled in the regular assembly” “In the lawful assembly,” not by a mob like this. Wood (Ephesus) quotes an inscription there with this very phrase “at every lawful assembly” The Roman officials alone could give the sanction for calling such a lawful or regular assembly. The verb επιλυω epiluō is an old one, but in the N.T. only here and Mark 4:34 (which see) where Jesus privately opened or disclosed the parables to the disciples. The papyri give examples of the verb in financial transactions as well as of the metaphorical sense. The solution will come in the lawful assembly, not in a riot like this. See also 2 Peter 1:20 where the substantive επιλυσις epilusis occurs for disclosure or revelation (prophecy). [source]
Lit. private, personal, peculiar, as 1 Corinthians 3:8; 1 Corinthians 7:7. Sometimes strange, eccentric. Contrasted with δημόσιος publicor κοινός commonSee Acts 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or οἰκεῖος belongingto one's house into the simple one's own. See on Galatians 6:10, and comp. Matthew 22:5; Matthew 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ ' ἰδίαν privatelyas Mark 4:34; Luke 9:10; Galatians 2:2, but nowhere in Pastorals. [source]
Only here in New Testament. Compare the cognate verb expounded (Mark 4:34:) and determined (Acts 19:39). The usual word is ἑρμηνεία (1 Corinthians 12:10; 1 Corinthians 14:26). Literally, it means loosening, untying, as of hard knots of scripture. [source]
Like the Hebrew γινεται lȯkōl but also in the papyri as in 1 John 2:21 (Robertson, Grammar, p. 753).Is (εστιν ginetai). Rather “comes,” “springs” (Alford), not “is” (ιδιας επιλυσεως estin).Of private interpretation Ablative case of origin or source in the predicate as with του τεου gnōmēs in Acts 20:3 and with εχ ημων tou theou and επιλυσις ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]
Ablative case of origin or source in the predicate as with του τεου gnōmēs in Acts 20:3 and with εχ ημων tou theou and επιλυσις ex hēmōn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of επιλυω epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges “dissolved” as the idea here. The verb epiluō to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet‘s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows. [source]