KJV: Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
YLT: Another simile he set before them, saying: 'The reign of the heavens is like to a grain of mustard, which a man having taken, did sow in his field,
Darby: Another parable set he before them, saying, The kingdom of the heavens is like a grain of mustard seed which a man took and sowed in his field;
ASV: Another parable set he before them, saying, The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field:
| Ἄλλην | Another |
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Parse: Adjective, Accusative Feminine Singular Root: ἄλλος Sense: another, other. |
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| παραβολὴν | parable |
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Parse: Noun, Accusative 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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| παρέθηκεν | put He before |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: παρατίθημι Sense: to place beside or near or set before. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Ὁμοία | Like |
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Parse: Adjective, Nominative Feminine Singular Root: ὅμοιος Sense: like, similar, resembling. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| κόκκῳ | to a grain |
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Parse: Noun, Dative Masculine Singular Root: κόκκος Sense: a grain. |
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| σινάπεως | of mustard |
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Parse: Noun, Genitive Neuter Singular Root: σίναπι Sense: mustard, the name of a plant which in oriental countries grows from a very small seed and attains to the height of a tree, 0 feet (3 m) and more; hence a very small quantity of a thing is likened to a mustard seed, and also a thing which grows to a remarkable size. |
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| λαβὼν | having taken |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: λαμβάνω Sense: to take. |
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| ἄνθρωπος | a man |
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Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ἔσπειρεν | sowed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπισπείρω Sense: to sow, scatter, seed. |
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| ἀγρῷ | field |
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Parse: Noun, Dative Masculine Singular Root: ἀγρός Sense: land. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 13:31
Adjective for comparison with associative instrumental as in Matthew 13:13, Matthew 13:44, Matthew 13:45, Matthew 13:47, Matthew 13:52. [source]
Single grain in contrast with the collective σπερμα sperma (Matthew 17:20).Took and sowed (λαβων εσπειρεν labōn espeiren). Vernacular phrasing like Hebrew and all conversational style. In Koiné. [source]
Vernacular phrasing like Hebrew and all conversational style. In Koiné. [source]
Reverse Greek Commentary Search for Matthew 13:31
So again in Matthew 13:31. He placed another parable beside (παρα para) the one already given and explained. The same verb (παρατειναι paratheinai) occurs in Luke 9:16. [source]
A good translation. It was less than “a grain of mustard seed” See note on Matthew 13:31 for this phrase. They had no miracle faith. Bruce holds “this mountain” to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with “this mountain” which confronts our path. Note the form μεταβα metaba (μετα meta and βητι bēthi). [source]
Deliberative second aorist subjunctive. The graphic question draws the interest of the hearers (we) by fine tact. Luke 13:18. retains the double question which Matthew 13:31. does not have, though he has it in a very different context, probably an illustration of Christ‘s favourite sayings often repeated to different audiences as is true of all teachers and preachers. [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
Either the sinapis nigra or the salvadora persica, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: “Small as a mustard seed.” Given by Mark 4:30-32; Matthew 13:31. in the first great group of parables, but just the sort to be repeated. [source]
Articular future participle of γινομαι ginomai literally, “not the body that will become.” The new body (σωμα sōma) is not yet in existence, but only the seed (κοκκος kokkos grain, old word, as in Matthew 13:31). [source]
Οπειλομεν Opheilomen points to the divine, αχιον axion to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul‘s First Thessalonian epistle (Milligan). This adjective αχιος axios is from αγω agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων hoti huperauxanei hē pistis humōn). Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper (υπερβαινω hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω hupeṙeṅtugchanō Romans 8:26; υπερνικαω hupeṙnikaō Romans 8:37; υπερπλεοναζω hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). [source]