KJV: Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
YLT: 'Because of this, in similes do I speak to them, because seeing they do not see, and hearing they do not hear, nor understand,
Darby: For this cause I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand;
ASV: Therefore speak I to them in parables; because seeing they see not, and hearing they hear not, neither do they understand.
| διὰ | Because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| παραβολαῖς | parables |
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Parse: Noun, Dative Feminine Plural Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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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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| λαλῶ | I speak |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| Ὅτι | Because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| βλέποντες | seeing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| βλέπουσιν | do they see |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| ἀκούοντες | hearing |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ἀκούουσιν | do they hear |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| συνίουσιν | do they understand |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: συνίημι Sense: to set or bring together. |
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Greek Commentary for Matthew 13:13
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν suniousin is an omega verb form (συνιω suniō) rather than the μι mi verb (συνιημι suniēmi) as is common in the Koiné. [source]
Reverse Greek Commentary Search for Matthew 13:13
Jesus has given in Matthew 13:13 one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: “Therefore I speak to them in parables” He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge (γνωναι gnōnai Matthew 13:11) of these same mysteries. So he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of μεις hūmeis) to listen as he explains. [source]
Adjective for comparison with associative instrumental as in Matthew 13:13, Matthew 13:44, Matthew 13:45, Matthew 13:47, Matthew 13:52. [source]
Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Luke 8:10 has “to the rest” Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.That (εκεινοις hina). Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα hina is given the causative use of ινα hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα hina is given the causative use of ινα hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Here Mark 4:11 also has hina while Matthew 13:13 has ινα hoti (because). On the so-called causal use of ινα hina as here equal to οτι hoti see note on Matthew 13:13 and note on Mark 4:11. Plummer sensibly argues that there is truth both in the causal ινα hoti of Matthew and the final οτι hina of Mark and Matthew. “But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the οτι hina and the ινα hoti Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable in order that they may see without seeing and hear without hearing.” Only for “hearing” Luke has “understand” ινα suniōsin present subjunctive from a late omega form οτι suniō instead of the -συνιωσιν mi verb συνιω suniēmi f0). [source]
These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26. [source]