KJV: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
YLT: that it might be fulfilled that was spoken through the prophet, saying, 'I will open in similes my mouth, I will utter things having been hidden from the foundation of the world.'
Darby: so that that should be fulfilled which was spoken through the prophet, saying, I will open my mouth in parables; I will utter things hidden from the world's foundation.
ASV: that it might be fulfilled which was spoken through the prophet, saying, I will open my mouth in parables; I will utter things hidden from the foundation of the world.
| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| πληρωθῇ | might be fulfilled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| τὸ | that |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ῥηθὲν | having been spoken |
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Parse: Verb, Aorist Participle Passive, Nominative Neuter Singular Root: λέγω Sense: to utter, speak, say. |
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| προφήτου | prophet |
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Parse: Noun, Genitive Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| λέγοντος | saying |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Ἀνοίξω | I will open |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἀνοίγω Sense: to open. |
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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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| στόμα | mouth |
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Parse: Noun, Accusative Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐρεύξομαι | I will utter |
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Parse: Verb, Future Indicative Middle, 1st Person Singular Root: ἐρεύγομαι Sense: to spit or spew out. |
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| κεκρυμμένα | things hidden |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Plural Root: κρύπτω Sense: to hide, conceal, to be hid. |
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| καταβολῆς | [the] foundation |
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Parse: Noun, Genitive Feminine Singular Root: καταβολή Sense: a throwing or laying down. |
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| [κόσμου] | [of the] world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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Greek Commentary for Matthew 13:35
To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From Psalm 19:2; Psalm 78:2. The Psalmist claims to be able to utter “things hidden from the foundation of the world” and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (κεκρυμμενα kekrummena). [source]
The verb, in which the sound corresponds to the sense (ereuxoma)means originally to belch, to disgorge. Homer uses it of the sea surging against the shore (“Iliad,” xvii., 265). Pindar of the eruption of Aetna (“Pyth.,” i., 40). There seems to lie in the word a sense of full, impassioned utterance, as of a prophet.From the foundation ( ἀπὸ καταβολῆς )“It is assumed by the Psalmsist.(Psalm 78:2) that there was a hidden meaning in God's ancient dealings with his people. A typical, archetypical, and prefigurative element ran through the whole. The history of the dealings is one long Old Testament parable. Things long kept secret, and that were hidden indeed in the depths of the divine mind from before the foundation of the world, were involved in these dealings. And hence the evangelist wisely sees, in the parabolic teaching of our Lord, a real culmination of the older parabolic teaching of the Psalmsist. The culmination was divinely intended, and hence the expression that it might be fulfilled ” (Morison on Matthew). [source]
Reverse Greek Commentary Search for Matthew 13:35
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Solemn formula for beginning his address (Acts 8:35; Acts 18:14; Matthew 5:2; Matthew 13:35). But also good elocution for the speaker. [source]
Genuine here, but not in chapters 9, 22. A common proverb as Aeschylus Ag. 1624: Προς κεντρα μη λακτιζε Pros kentra mē laktize “It is taken from an ox that being pricked with a goad kicks and receives a severer wound” (Page). Cf. the parables of Jesus (Matthew 13:35). Blass observes that Paul‘s mention of this Greek and Latin proverb is an indication of his culture. Besides he mentions (not invents) it here rather than in chapter 22 because of the culture of this audience. Κεντρον Kentron means either sting as of bees (II Macc. Acts 14:19) and so of death (1 Corinthians 15:55) or an iron goad in the ploughman‘s hand as here (the only two N.T. examples). Note plural here (goads) and λακτιζειν laktizein is present active infinitive so that the idea is “to keep on kicking against goads.” This old verb means to kick with the heel (adverb λαχ lax with the heel), but only here in the N.T. There is a papyrus example of kicking (λακτιζω laktizō) with the feet against the door. [source]
Redundant use of genitive ου autou (his) with ων hou (whose) as common in this book, and singular instead of plural παντες hōn with antecedent ου γεγραπται pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]