KJV: When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
YLT: Every one hearing the word of the reign, and not understanding -- the evil one doth come, and doth catch that which hath been sown in his heart; this is that sown by the way.
Darby: From every one who hears the word of the kingdom and does not understand it, the wicked one comes and catches away what was sown in his heart: this is he that is sown by the wayside.
ASV: When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one , and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side.
Παντὸς | Everyone |
Parse: Adjective, Genitive Masculine Singular Root: πᾶς Sense: individually. |
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ἀκούοντος | hearing |
Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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βασιλείας | kingdom |
Parse: Noun, Genitive Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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συνιέντος | understanding |
Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: συνίημι Sense: to set or bring together. |
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ἔρχεται | comes |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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πονηρὸς | evil one |
Parse: Adjective, Nominative Masculine Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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ἁρπάζει | snatches away |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἁρπάζω Sense: to seize, carry off by force. |
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τὸ | that |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἐσπαρμένον | having been sown |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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καρδίᾳ | heart |
Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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οὗτός | This |
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ὁδὸν | path |
Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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σπαρείς | having been sown |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἐπισπείρω Sense: to sow, scatter, seed. |
Greek Commentary for Matthew 13:19
Genitive absolute and present participle, “while everyone is listening and not comprehending” (μη συνιεντος mē sunientos), “not putting together” or “not grasping.” Perhaps at that very moment Jesus observed a puzzled look on some faces. [source]
The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. “This is he” Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. The seed sown in his heart (το εσπαρμενον εν τηι καρδιαι αυτου to esparmenon en tēi kardiāi autou perfect passive participle of σπειρω speirō to sow) and “the man sown by the wayside” (ο παρα την οδον σπαρεις ho para tēn hodon spareis aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away. [source]
(το εσπαρμενον εν τηι καρδιαι αυτου to esparmenon en tēi kardiāi autou perfect passive participle of σπειρω speirō to sow) and “the man sown by the wayside” (ο παρα την οδον σπαρεις ho para tēn hodon spareis aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away. [source]
The rendering would be made even more graphic by preserving the continuous force of the present tense, as exhibiting action in progress, and the simultaneousness of Satan's work with that of the gospel instructor. “While any one is hearing, the evil one is coming and snatching away, just as the birds do not wait for the sower to be out of the way, but are at work while he is sowing. [source]
Lit., and much better, Rev., He that was sown; identifying the seed of the figure with the man signified. [source]
Reverse Greek Commentary Search for Matthew 13:19
More precise than either Matthew or Luke. Compare Matthew 13:19; Luke 8:11. [source]
Not put thus clearly and simply in Matthew 13:19 or Luke 8:11. [source]
As in Mark 4:15; Matthew 13:19 so here the people who hear the word = the seed are discussed by metonymy. [source]
Here Mark has “in them.” It is the devil‘s business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Matthew 13:19 has it “sown in the heart.” [source]
The slanderer. Here Mark 4:15 has Satan.From their heart (απο της καρδιας αυτων apo tēs kardias autōn). Here Mark has “in them.” It is the devil‘s business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Matthew 13:19 has it “sown in the heart.”That they may not believe and be saved Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Second aorist active participle of γινωσκω ginōskō It was not hard for Christ to read the mind of this excited mob. They were about Present active indicative of μελλω mellō Probably the leaders were already starting. Take him by force Present active infinitive of αρπαζω harpazō old verb for violent seizing (Matthew 11:12; Matthew 13:19). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate. To make him king Purpose clause with ινα hina and the first aorist active subjunctive of ποιεω poieō with βασιλεα basilea as predicate accusative. It was a crisis that called for quick action. Himself alone At first he had the disciples with him (John 6:3). But he sent them hurriedly by boat to the western side (Mark 6:45.; Matthew 14:22.) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mark 6:46; Matthew 14:23). [source]
The first two verbs are in the aorist tense, marking definite acts; the third is in the imperfect, marking the continued gracious agency of God, and possibly the simultaneousness of His work with that of the two preachers. God was giving the increase while we planted and watered. There is a parallel in the simultaneous work of Satan with that of the preachers of the word as indicated by the continuous presents in Matthew 13:19. See note there. [source]
Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19, Matthew 13:38; Ephesians 6:16; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, “the word of the kingdom - sown in his heart.” Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω , from κέντρον , a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24. [source]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]