KJV: He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
YLT: 'And that sown toward the thorns, this is he who is hearing the word, and the anxiety of this age, and the deceitfulness of the riches, do choke the word, and it becometh unfruitful.
Darby: And he that is sown among the thorns this is he who hears the word, and the anxious care of this life, and the deceit of riches choke the word, and he becomes unfruitful.
ASV: And he that was sown among the thorns, this is he that heareth the word; and the care of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
| Ὁ | That which |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀκάνθας | thorns |
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Parse: Noun, Accusative Feminine Plural Root: ἄκανθα Sense: thorn, bramble. |
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| σπαρείς | having been sown |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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| οὗτός | this |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: οὗτος Sense: this. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λόγον | word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| ἀκούων | hearing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| μέριμνα | care |
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Parse: Noun, Nominative Feminine Singular Root: μέριμνα Sense: care, anxiety. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| αἰῶνος | present age |
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Parse: Noun, Genitive Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| ‹τούτου› | of this |
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Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: οὗτος Sense: this. |
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| ἀπάτη | deceit |
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Parse: Noun, Nominative Feminine Singular Root: ἀπάτη Sense: deceit, deceitfulness. |
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| πλούτου | of riches |
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Parse: Noun, Genitive Masculine Singular Root: πλοῦτος Sense: riches, wealth. |
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| συμπνίγει | choke |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: συμπνίγω Sense: to choke utterly. |
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| ἄκαρπος | unfruitful |
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Parse: Adjective, Nominative Masculine Singular Root: ἄκαρπος Sense: metaph. |
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| γίνεται | it becomes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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Greek Commentary for Matthew 13:22
We had απεπνιχαν apepnixan (choked off) in Matthew 13:7. Here it is συνπνιγει sunpnigei (choke together), historical present and singular with both subjects lumped together. “Lust for money and care go together and between them spoil many an earnest religious nature” (Bruce), “thorns” indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.sa120 [source]
Reverse Greek Commentary Search for Matthew 13:22
The cognate noun is μέριμνα , care, which was formerly derived from μερίς , a part; μερίζω , to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, “careth for the things of the Lord” (1 Corinthians 7:32). “That the members should have the same care one for another” (1 Corinthians 12:25). “Who will care for your state?” (Philemon 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matthew 13:22; compare Luke 8:14). Of Martha; “Thou art careful ” (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare (“Hamlet”):“The native hue of resolutionIs sicklied o'er with the pale cast of thought. ” And Bacon (Henry VII.): “Hawis, an alderman of London, was put in trouble, and died with thought and anguish.” Somers' “Tracts” (in Queen Elizabeth's reign): “Queen Catherine Parr died rather of thought. ” The word has entirely lost this meaning. Bishop Lightfoot (“On a Fresh Revision of the New Testament”) says: “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in 1 Peter 5:7, where the A. V. ignores the distinction between the two kinds of care. “Casting all your care ( μέριμναν , Rev., anxiety )-DIVIDER- upon Him, for He careth ( αὐτῷ μέλει )-DIVIDER- for you,” with a fatherly, tender, and provident care.”-DIVIDER- [source]
Present passive indicative of this powerfully vivid compound verb συνπνιγω sunpnigō used in Mark 4:19; Matthew 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit “as they go on their way” (πορευομενοι poreuomenoi). [source]
For this vivid word επιστασις epistasis see note on Acts 24:12, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. Anxiety for all the churches (η μεριμνα πασων των εκκλησιων hē merimna pasōn tōn ekklēsiōn). Objective genitive after μεριμνα merimna (distractions in different directions, from μεριζω merizō) for which word see Matthew 13:22. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches. [source]
Objective genitive after μεριμνα merimna (distractions in different directions, from μεριζω merizō) for which word see Matthew 13:22. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches. [source]
Rather, his own flesh. Ἑις intothe flesh being conceived as the soil into which the seed is cast. Comp. Matthew 13:22. His own, because the idea of personal, selfish desire is involved. [source]
Literally, “out of the age the existing one being evil.” The predicate position of πονηρου ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων Enestōtos is genitive masculine singular of πονηρος enestōs second perfect (intransitive) participle of Ενεστωτος enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). [source]
Second aorist middle subjunctive (final clause with οπως hopōs) of εχαιρεω exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων Enestōtos is genitive masculine singular of πονηρος enestōs second perfect (intransitive) participle of Ενεστωτος enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων ho sulagōgōn). Articular present active participle of συλαγωγεω sulagōgeō late and rare (found here first) verb (from συλη sulē booty, and αγω agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. [source]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
“Render” (present active indicative of κατιστημι kathistēmi old verb, James 3:6), singular because ταυτα tauta neuter plural.Not idle nor unfruitful (ουκ αργους ουδε ακαρπους ouk argous oude akarpous). Accusative predicative plural with υμας humas understood, both adjectives with alpha privative, for αργος argos see James 2:20 and for ακαρπος akarpos Matthew 13:22.Knowledge “Full (additional) knowledge” as in 2 Peter 1:2. [source]
Accusative predicative plural with υμας humas understood, both adjectives with alpha privative, for αργος argos see James 2:20 and for ακαρπος akarpos Matthew 13:22. [source]