KJV: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
YLT: which less, indeed, is than all the seeds, but when it may be grown, is greatest of the herbs, and becometh a tree, so that the birds of the heaven do come and rest in its branches.'
Darby: which is less indeed than all seeds, but when it is grown is greater than herbs, and becomes a tree, so that the birds of heaven come and roost in its branches.
ASV: which indeed is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof.
μικρότερον | smallest |
Parse: Adjective, Nominative Neuter Singular, Comparative Root: μικρός Sense: small, little. |
|
μέν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
|
πάντων | of all |
Parse: Adjective, Genitive Neuter Plural Root: πᾶς Sense: individually. |
|
σπερμάτων | seeds |
Parse: Noun, Genitive Neuter Plural Root: σπέρμα Sense: from which a plant germinates. |
|
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
αὐξηθῇ | it is grown |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: αὐξάνω Sense: to cause to grow, augment. |
|
μεῖζον | greater |
Parse: Adjective, Nominative Neuter Singular, Comparative Root: μέγας Sense: great. |
|
τῶν | than the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
λαχάνων | garden plants |
Parse: Noun, Genitive Neuter Plural Root: λάχανον Sense: any pot herb, vegetables. |
|
ἐστὶν | it is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
γίνεται | becomes |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
|
δένδρον | a tree |
Parse: Noun, Nominative Neuter Singular Root: δένδρον Sense: a tree. |
|
ὥστε | so that |
Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
|
ἐλθεῖν | come |
Parse: Verb, Aorist Infinitive Active Root: ἔρχομαι Sense: to come. |
|
πετεινὰ | birds |
Parse: Noun, Accusative Neuter Plural Root: πετεινόν Sense: flying, winged. |
|
τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
οὐρανοῦ | air |
Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
|
κατασκηνοῦν | perch |
Parse: Verb, Present Infinitive Active Root: κατασκηνόω Sense: to pitch one’s tent, to fix one’s abode, to dwell. |
|
κλάδοις | branches |
Parse: Noun, Dative Masculine Plural Root: κλάδος Sense: a young tender shoot, broken off for grafting. |
|
αὐτοῦ | of it |
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Matthew 13:32
“Not in nature, but in size” (Bruce). “An excusable exaggeration in popular discourse.” [source]
Reverse Greek Commentary Search for Matthew 13:32
Matthew 13:32 When it is grown (οταν αυχητηι hotan auxēthēi). [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]
This use of γαρ gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω agapaō and πιλεω phileō Αγαπαω Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι hina -εις αυτον echēi precisely reproduces the close of John 3:15 save that εν αυτωι eis auton takes the place of πιστευων en autōi (see John 1:12) and goes certainly with εχηι pisteuōn (not with εν αυτωι echēi as μη αποληται αλλα en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
Shall tabernacle, pitch a tent, make one‘s abode (cf. Matthew 13:32). See note on Matthew 8:20 about kataskēnōseis (nests) In hope (ep' elpidi). On hope, the hope of the resurrection. [source]