Mark Chapter Four. Parable of the Sower (vv. 1-9)

Transcription

1 Mark Chapter Four Parable of the Sower (vv. 1-9) VERSE 1 He began to teach again by the sea (Kai. pa,lin h;rxato dida,skein para. th.n qa,lassan [conj + adv palin + aor.mid.ind.3s. archos rule; "began" + pres.act.infin. didasko + prep para + d.a.w/noun acc.f.s thalassa sea]). And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land (kai + pres.pass.ind.3s. sunago gather together + prep pros "to" + pro.acc.m.s. autos + noun nom.m.s. ochlos crowd + adj.nom.m.s.superlative pleiotos most, large]). VERSE 2 And He was teaching them many things in parables, and was saying to them in His teaching (kai. evdi,dasken auvtou.j evn parabolai/j polla, kai. e;legen auvtoi/j evn th/ didach/ auvtou/ [conj + impf.act.ind.3s. didasko + pro.acc.m.p. autos + prep en + noun loc.f.p. parabole + adj.acc.nt.p. polus many + conj + impf.act.ind.3s. lego + pro.dat.m.p. autos + prep en + d.a.w/noun dat.f.s. didache teaching + pro.gen.m.s. autos]), VERSE 3 "Listen to this! Behold, the sower went out to sow (VAkou,eteÅ ivdou. evxh/lqen o` spei,rwn spei/ra [pres.act.imper.2p. akouo listen + interj idou look, behold + aor.act.ind.3s. exerchomai go out + d.a.w/pres.act.part.nom.m.s. speiro sow; "sower" + aor.act.infin. speiro sos "to sow"]); VERSE 4 as he was sowing, some seed fell beside the road, and the birds came and ate it up (ai. evge,neto evn tw/ spei,rein o] me.n e;pesen para. th.n o`do,n( kai. h=lqen ta. peteina. kai. kate,fagen auvto, [aor.midd.ind.3s. ginomai become; begin something + prep en + d.a.w/pres.act.infin. speiro sow + rel.pro.nom.nt.s. hos "some" + part men + aor.act.ind.3. pipto fall + prep para + d.a.w/noun acc.f.s hodos way + conj + aor.act.ind.3s. erchomai come + d.a.w/noun nom.nt.p. peteina bird + conj kai + aor.act.ind.3s. katesthio eat up + pro.acc.nt.s. autos]). VERSE 5 "Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth (kai. a;llo e;pesen evpi. to. petrw/dej o[pou ouvk ei=cen gh/n pollh,n( kai. euvqu.j evxane,teilen dia. to. mh. e;cein ba,qoj gh/j [conj + pro.nom.nt.s. allo another; "Some" + aor.act.ind.3s. pipto + prep epi + d.a.w/adj.acc.nt.s. petrodes rocky soil + conj hopou where + neg ouk + impf.act.ind.3s. echo have + noun acc.f.s. ge earth + adj.acc.f.s pollen much + conj + adv euthus + aor.act.ind.3s. exanatello spring up + prep dia + d.a.acc.nt.s. it + neg me + pres.act.infin. echo + noun acc.nt.s. bathos depth + noun gen.f.s. ge]). VERSE 6 "And after the sun had risen, it was scorched; and because it had no root, it withered away [kai. o[te avne,teilen o` h[lioj evkaumati,sqh kai. dia. to. mh. e;cein r`i,zan evxhra,nqh [conj. + conj hote as long as + aor.act.ind.3s. anatello rise + d.a.w/noun nom.m.s. helios sun + aor.pass.ind.3s. kaumatizo sorch + conj + prep dia + d.a.acc.nt.s + neg me + pres.act.infin. echo + noun acc.f.s. hriza root + aor.pass.ind.3s. zeraino wither]). VERSE 7 "Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop (kai. a;llo e;pesen eivj ta.j avka,nqaj( kai. avne,bhsan ai` a;kanqai kai. sune,pnixan auvto,( kai. karpo.n ouvk e;dwken [conj + pro.nom.nt.s. allos other + aor.act.ind.3s. pipto + prep eis + d.a.w/noun acc.f.p. akantha thorn-plant + conj + aor.act.ind.3p. anabaino come up + d.a.w/noun nom.f.p. akantha + conj +

2 aor.act.ind.3p. sumpnigo choke + pro.acc.nt.s. autos + conj + noun acc.m.s. karpos fruit + neg ouk + aor.act.ind.3s. didomi give]). VERSE 8 "Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold (kai. a;lla e;pesen eivj th.n gh/n th.n kalh,n kai. evdi,dou karpo.n avnabai,nonta kai. auvxano,mena kai. e;feren e]n tria,konta kai. e]n e`xh,konta kai. e]n e`kato,n [conj + pro.nom.nt.s. allos other + aor.act.ind.3s. pipto + prep eis + d.a.w/noun acc.f.s. ge soil + d.a.w/adj.acc.f.s. kalos good + conj kai + impf.act.ind.3s. didomi yield + noun acc.m.s. karpos fruit + pres.act.part.nom.nt.p. anabaino spring up + conj + pres.act.part.nom.nt.p. auzaino increase + conj + impf.act.ind.3s. phero bear; "yielded" + prep en + adj.acc.nt.p. triakonta thirty + conj + prep en + adj.acc.nt.p. exekonta sixty + conj + prep en + adj.acc.nt.p. ekaton hundred])." VERSE 9 And He was saying, "He who has ears to hear, let him hear (kai. e;legen( }Oj e;cei w=ta avkou,ein avkoue,tw [conj + impf.act.ind.3s. lego + pro.nom.m.s. hos who + pres.act.ind.3s. echo + noun acc.nt.p. ous ear + pres.act.infin. akouo + pres.act.imper.3s. akouo])." ANALYSIS: VERSE The setting for this parable was on the northern shore of Lake Galilee just outside Capernaum (v. 1). 2. So Jesus was not mobbed by the very large crowd that was there on this occasion, Jesus stuck with the stratagem that He had adopted earlier that is, He separated Himself from the people who had come to be delivered from sickness and possession. 3. Sitting on the small boat He began to teach all those who were on the land separated from Him by water. 4. His first priority was to teach principals regarding the kingdom of God; healing was secondary. 5. During this session He "taught them many things by parables" (v.2). 6. The portion of His teaching that Mark preserves for us starts with the parable of the sower (vv. 3-9). 7. It is presented here without any interpretation. 8. This was designed to test the waters for positive volition. 9. Of course He wanted all men to come to an understanding of the things that pertain to the plan of God. 10. But to understand would require an additional effort on their part. 11. The vast majority was not interested in His teaching but they endured it so they could get to the part that they traveled there for. 12. The story-line of this parable was something that all could readily understand. 13. The first step in the production of the grain crop is the sowing phase (v.3). 14. The sower was someone who knew how to properly broadcast seed. 15. The result of this effort is presented here as four things that could happen to the seed as it was applied to the field.

3 16. Some seed fell on the hard packed paths that were around the field (v.4). 37. These "yielded a crop" which varied from plant to plant in the good soil. 17. Inevitably some of the broadcast seed fell on this hard-pan and as expected birds in the area came and "devoured it." 18. This is the first example. 19. Other seed (2 nd example) fell on soil that held a lot of stones. 20. This seed sprouted as it should have, but the emerging plants were short-lived because their root system was underdeveloped. 21. It makes no agricultural sense to think that this seed germinated quicker than other seed. 22. In a short time these plants died off as they did not have a fully developed root system to extract sufficient moisture to compete with the heat of the rising sun (vv. 5-6). 23. They too died off withering from the top down. 24. The third category suffered a similar fate due to that fact that they fell on soil that held thorn bushes (v. 7). 25. Thorn bushes were often planted in order to protect the fields from grazing animals like deer. 26. These plants did not reach maturity as they were competing with the thorn bushes for soil, moisture and light. 27. If they survived they remained stunted and unable to grow to maturity. 28. "No crop" came from these plants. 29. There was no fault with the seed in these first four examples; the problem was the soil on which they fell. 30. So the problem was with the soil. 31. There is a progression in the instances of the failed plants: the first never lived; the second died out; and the third survived but never reached its full potential. 32. It is of interest to note that in the case of the first three examples describe the seed in the singular (ho men allo alllo) so that the fate of each individual seed is described. 33. The fourth of these individual seeds is introduced by the preposition en producing different yields. 34. So actually there are six individual seeds within the four examples; the fourth having three seeds. 35. The fourth and final category fell on good soil having none of the negatives that plagued categories one thru three. 36. Seed sowed on the open field was plowed in to avoid the problem of birds and so it would be buried in the dirt.

4 38. Thirty, sixty and hundred fold indicates gain seed per plant within the field. 39. A hundred grains of seed or more was not considered abnormal. 40. Gen. 26:12 reports that Isaac had a 100 fold crop due to divine blessing. 41. The yields here are what a farmer could expect in a good year. 42. Clearly, Jesus was familiar with farming practices. 43. The formula of v. 9 is not part of the parable, but constitutes an exhortation echoing Jer. 5:21; Ezek. 12:3 which is appropriate for any lesson on the plan of God (cf. v. 23; Matt. 11:15; 13:43; Lk. 14:35; Rev. 2:7, etc.). 44. It implies as vv explicitly states, that not everyone has ears to hear. Jesus Interprets the Parable (vv ) VERSE 10 But when He was alone, those around Him with the twelve asked Him about the parable (Kai. o[te evge,neto kata. mo,naj( hvrw,twn auvto.n oi` peri. auvto.n su.n toi/j dw,deka ta.j parabola, [conj + conj hote when + aor.midd.ind.3s. ginomai "was" + prep kata + adj.acc.f.p. monos alone + impf.act.ind.3p. herotao ask + pro.acc.m.s. autos + d.a.nom.m.p. ho + prep peri around + pro.acc..m.s. autos + d.a.w/noun dat..m.p. dodeka twelve + d.a.w/noun acc.f.p. parabole]). VERSE 11 And He was saying to them, "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables (kai. e;legen auvtoi/j( ~Umi/n to. musth,rion de,dotai th/j basilei,aj tou/ qeou/\ evkei,noij de. toi/j e;xw evn parabolai/j ta. pa,nta gi,netai [conj + imp;f.act.ind.3s. lego + pro.dat.m.p. autos + pro.dat.p. su + d.a.w/noun nom.nt.s. musterion mystery, secret + perf.pass.ind.3s. didomi give + d.a.w/noun gen.f.s. basileia + d.a.w/noun gen.m.s. theos + conj de + d.a.dat.m.p. ho + adv exo outside + prep en + noun loc.f.p.. parabole + d.a.w/adj.nom.nt.p. pas "everything + pres.mid.ind.3s. ginomai]), VERSE 12 so that WHILE SEEING, THEY MAY SEE AND NOT PERCEIVE, AND WHILE HEARING, THEY MAY HEAR AND NOT UNDERSTAND, OTHERWISE THEY MIGHT RETURN AND BE FORGIVEN (conj hina so that + pres.act.part.nom.m.p. blepo see + pres.act.subj.3p. blepo + conj kai +neg me + aor.act.subj.3p. horao perceive, understand +conj + pres.act.part.nom.m.p. akouo hear + pres.act.sub.3p. akouo + conj + neg me + pres.act.subj.3p. suniemi comprend + conj mepote lest, otherwise + aor.act.sub.3p. episterpho turn back, return + conj + aor.pass.subj.3s. aphiemi forgive + pro.dat.m.p. autos])." VERSE 13 And He said to them, "Do you not understand this parable? How will you understand all the parables (Kai. le,gei auvtoi/j( Ouvk oi;date th.n parabolh.n tau,thn( kai. pw/j pa,saj ta.j parabola.j gnw,sesqe [conj + pres.act.ind.3s. lego + pro.dat.m.p. autos + neg ouk + perf.act.ind.2p. oida know, understand + d.a.w/noun acc.f.s. parabole + pro.acc.f.s. outos this + conj + conj hos how? + adj.acc.f.p. pas all + d.a.w/noun acc.f.p. parabole + fut.dep.ind.2p. ginomai])? VERSE 14 "The sower sows the word (o` spei,rwn to.n lo,gon spei,rei [d.a.w/pres.act.part.nom.m.s. speiro sow + d.a.w/noun acc.m.s. logos + pres.act.ind.3s. speiro]). VERSE 15 "These are the ones who are beside the road where the word is sown (ou-toi de, eivsin oi` para. th.n o`do.n\ o[pou spei,retai o` lo,goj [pro.nom.m.p. houtos + conj de + pres.act.ind.3p. eimi + d.a.nom.m.p. ho + prep para beside + d.a.w/noun acc.f.s. hodos road + conj opou where +

5 pres.pass.ind.3s. speiro sow + d.a.w/nom.m.s. logos]; and when they hear, immediately Satan comes and takes away the word which has been sown in them [kai. o[tan avkou,swsin( euvqu.j e;rcetai o` Satana/j kai. ai;rei to.n lo,gon to.n evsparme,non eivj auvtou,j [conj + conj hotan when, as often as + aor.act.subj.3p. akouo + adv euthus + pres.dep.ind.3s. erchomai come + d.a.w/noun nom.m.s. Satanos Satan, Adversary + conj + pres.act.ind.3s. airo take away + d.a.w/noun acc.m.s. logos + d.a.w/pres.act.part.acc.m.s. speiro + prep eis + pro.acc.m.p. autos]). VERSE 16 "In a similar way these are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy (kai. ou-toi, eivsin oi` evpi. ta. petrw,dh speiro,menoi( oi] o[tan avkou,swsin to.n lo,gon euvqu.j meta. cara/j lamba,nousin auvto,n [conj + pro.nom.m.p. houtos "these" + pres.act.ind.3p. eimi + d.a.nom.m.p. ho + prep epi + adj.acc.nt.p. petrodes rocky soil + pres.act.part.nom.m.p. speiro + d.a.w/aor.act.subj.3p. akouo + conj hotan when + d.a.w/noun acc.m.s. logos + prep meta adv euthos + noun gen.f.s. chara joy + pres.act.ind.3p. lambano receive + pro.acc.m.s. autos]); VERSE 17 and they have no firm root in themselves, but are only temporary (kai. ouvk e;cousin r`i,zan evn e`autoi/j avlla. pro,skairoi, eivsin [conj + neg ouk + pres.act.ind.3p. echo have + noun acc.f.s. hriza root + prep en + pro.loc.m.p. heautou + conj alla + adj.nom.m.p. proskairos temporary + pres.act.ind.3p. eimi]; then, when affliction or persecution arises because of the word, immediately they fall away [ei=ta genome,nhj qli,yewj h' diwgmou/ dia. to.n lo,gon euvqu.j skandali,zontai [adv eita then + aor.dep.part.gen.f.s. ginomai + noun gen.f.s. thlipsis affliction + conj e or + noun gen.m.s. diogmos persecution + prep dia because + d.a.w/noun acc.m.s. logos + adv euthus + pres.pass.ind.3p. skndalizo offend; "fall away"]). VERSE 18 "Now these are the ones sown among thorns; they are the ones who hear the word (kai. a;lloi eivsi.n oi` eivj ta.j avka,nqaj speiro,menoi\ ou-toi, eivsin oi` to.n lo,gon avkou,santej [conj + pro.nom.m.p. allos other, another + pres.act.ind.3p. eimi + d.a.w/pres.pass.nom.p. speiro + prep eis + noun acc.f.p. akantha thorn + pro.nom.m.p. houtos + pres.act.ind.3p. eimi + d.a.w/aor.act.part.nom.m.p. akouo + d.a.w/noun acc.m.s. logos]), VERSE 19 but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful (kai. ai` me,rimnai tou/ aivw/noj kai. h` avpa,th tou/ plou,tou kai. ai` peri. ta. loipa. evpiqumi,ai eivsporeuo,menai sumpni,gousin to.n lo,gon kai. a;karpoj gi,netai [conj + d.a.w/noun nom.f.p. merimna care + d.a.w/noun gen.m.s. aion age, world order + conj + d.a.w/noun nom.f.s. apate deception + d.a.w/noun gen.m.s. ploutos riches + conj + d.a.nom.f.p. ho "things" + prep peri + d.a.w/adj.acc.nt.p. loipos rest "other" + noun nom.acc.p. epithumia lust, desire + pres.dep.part.nom.f.p. eisporeuomai enter + pres.act.ind.3p. supnigo choke + d.a.w/noun acc.m.s. logos + conj + adj.nom.m.s. akarpos unfruitful + pres.dep.ind.3s. ginomai]). VERSE 20 "And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold (kai. evkei/noi, eivsin oi` evpi. th.n gh/n th.n kalh.n spare,ntej( oi[tinej avkou,ousin to.n lo,gon kai. parade,contai kai. karpoforou/sin e]n tria,konta kai. e]n e`xh,konta kai. e]n e`kato,n [conj + pro.nom.m.p. ekeinos these + d.a.nom.m.p. ho + aor.pass.part.nom.m.p. speiro + prep epi + d.a.w/acc.f.s. ge soil + d.a.w/adj.acc.f.s kalos + pro.nom.m.p. hostis who + pres.act.ind.3p. akouo + d.a.w/noun acc.m.s. logos + conj + pres.dep.ind.3p. paradechomai accept + conj + pres.act.ind.3p. karpophoreto bear fruit + prep en + adf.acc.nt.p. triakonta thirty + conj + prep en + adjl.acc.nt.p. exkonta sixty + conj + prep en + adj.acc.nt.p. hekaton hundred])." ANALYSIS: VERSES 10-20

6 1. Following the teaching session with the multitude, Jesus and His disciples retire to a private place. 2. The disciples are described here by Mark and "His followers along with the Twelve" (v. 10). 3. The former term is literally, "the ones regarding/concerning Him." 4. These individuals began to question Him regarding the meaning of the parables. 5. As positive believers we are to be seekers of truth. 6. We must take the initiative. 7. Jesus did not begin to divulge the meaning of His parables apart from a request. 8. In v. 11 Jesus explains His approach. 9. The people are depicted here as either being on the "inside" or on the "outside" (v. 11). 10. Those on the inside are those who are believers and who show a follow-up interest in "the mystery of the kingdom." 11. "The mystery of the kingdom" suggests that which is hidden from negative volition as in a secret. 12. For examples of the use of this term see Rom. 11:35 (Israel s unbelief); the doctrine of the Church (Rom. 16:25; 1Cor. 2:1; 2:7; Eph. 1:9; 3:3, 4, 9; 5:32; Col. 1:26, 27), CA doctrine in general (1Cor. 2:1; 4:1; 13:2; 14:2; 1Tim. 3:9; Rev. 1:20) identity of the illuminati (2Thess. 2:7); the Gospel (Col. 4:3; Eph. 6:19; 1Tim. 3:16); Person of Christ (Col. 2:2); doctrine of the Rapture (1Cor. 15:51); prophecy (Rev. 10:7); identity of the Catholic Church (Rev. 17:5, 7); the Antichrist (Rev. 17:7). 13. Outsiders received only the story-line of the parables; this was designed to test the waters (potential +V). 14. Jesus references Isa. 6:9-11 where Isaiah receives his call as a prophet. 15. The Jews of Jesus day were just like their ancestors and suffered the same judgment. 16. "Seeing" refers to the sense of sight; hearing refers to recognizing the words Jesus spoke. 17. Seeing is designed to properly access what one is viewing. 18. But the greater multitude failed to "perceive" as they were negative. 19. They failed in their hearing and so did not understand the significance of the meaning behind the parables. 20. "Otherwise" they would have become converts ("might return") and had their sins forgiven (v. 12). 21. They remained in the dark due to their own volition (-V). 22. In v. 13 Jesus makes the intriguing observation that the parable of the sower is the key to understanding "all the parables." 23. This parable is illustrative of how parables in general are to be interpreted.

7 24. The elements of a parable making up the story-line correspond to a subject within the overall parable. 25. The first elements are the sower and the seed. 26. Implicit here is the soil on which the seed is sown. 27. The seed is "the word" (v. 14). 28. Jesus does not tells us who the sower is but rather drops the excepted term "seed leaving us to connect the dots. 29. The sower then is the communicator of the word. 30. This includes all who are trained to communicate BD. 31. Jesus then proceeds to illustrate four categories of hearers of the word. 32. The first is confined to the unsaved who refuse to heed the Gospel and be saved. 33. This seed in this instance is confined to the doctrine of the Gospel as per evangelization. 34. Soil in each of the examples represents volition (Jam. 5:7 "Therefore be patient brethren, until the coming of the Lord. The farmer waits for the precious fruit of the earth/soil, being patient about it, until it gets the early and late rains."; also Heb. 6:6-7). 35. "The ones beside the road" serves to confirm that soil represents people with free will (-V or +V). 36. Sowing the word is communication of truth to volition. 37. In this first example the seed (inadvertently) falls of the road that provides access to the field. 38. This soil due to traffic was hard-pan. 39. And so any seed that falls here has no penetration and lies exposed on the surface; it never germinates. 40. Failure to germinate illustrates remaining is a state of unbelief in the face of a Gospel presentation. 41. The upshot is that Satan takes away "the word (Gospel) that was sown in their hearts." 42. In the presentation to the multitude Jesus has birds eating up the seed sown on the roadway. 43. Satan here is not a reference to the entity called Satan but rather to his agents. 44. Rejection of the Gospel has an aftereffect; namely the infiltration of the doctrine of demons to those who refuse to abide by the imperative of the Gospel to believe in Christ. 45. The phrase "the word that was sown in them" shows again that soil represents human volition (v. 15). 46. The second example (vv ) has the seed/word falling on rocky soil which would exist around the edges of the field. 47. Notice that these are those who both "hear the word" and "receive it with joy" (v. 16).

8 48. Clearly this seed does remain dormant but germinates producing an immature plant. 71. "Cares of the world" (literally, "cares of the age") has to do with various anxieties brought on by 49. This is a new convert and is a big step up from the 1 st example. 50. The problem with the seed sown in rocky soil is the lack of depth of the root system. 51. Initially these plants do well but when the sun comes up with its heat, these plants do not have an adequate root system (" nor firm root in themselves" to draw moisture beyond just surface moisture. 52. Once the surface soil dries out the plant withers and dies (v. 17). 53. So these types are "only temporary" and they die ("fall away" or "stumble"). 54. In the presentation to the outsiders Jesus has the heat of the sun being the undoing of what otherwise might be a viable plant. 55. He interprets the killing heat as illustrative of "affliction or persecution." 56. Affliction refers to any outside suffering from whatever source that upsets the faith of the new convert. 57. Persecution is affliction from the source of individuals who are hostile to the believer. 58. It comes from a variety of sources (family, friends, employers, rulers, etc.). 59. This type of believer does not prepare himself for the inevitable; desiring the approval of man rather than of God. 60. Persecutions will come and we are to rejoice because our reward in heaven is great (Matt. 5:11-12). 61. To endure persecutions is to render oneself "worthy of the kingdom of God" (2Thess. 1:4, 5). 62. Paul faced this test over and over again but maintained the proper mental attitude (2Cor. 12:10). 63. Even believers who have been blessed significantly suffer persecution (Mk. 1:30). 64. A local church that endures persecutions is a source of boasting for their spiritual leader (2Thess. 1:3). 65. The 3 rd example (vv ) is seed that falls on soil occupied with thorn bushes (v. 18). 66. Plants with thorns can be attractive but the pain associated with the thorns is to be avoided. 67. Competition with other plants (weeds and thorns) is no match for the plants that are useful in terms of reaching maturity. 68. Lack of fruit indicates little or no divine good production on the part of this category of believer. 69. This effect may be longer term than the previous one but come it will in the form of several types of weeds. 70. Three examples of why believers peel of are "cares of the world"; "the deceitfulness of riches"; and, "desires for other things" (v. 19).

9 threatening circumstances within one s niche. 72. James gives an example of this which is economic difficulties (Jam. 4:13). 73. "Deceitfulness of riches" refers to giving in to the desire to gain wealth that takes a person away from consistent face-to-face teaching and the production of the wealth that endures. 74. This is as sin of lust for money, and if allowed to take over trashes the believer s Ph This destroyed Balaam (2 Pet. 2:15; Jude 1:11). 76. It was the principal problem with the Laodicean church. 77. Paul cites a member of his team that fell prey to this sin (2 Tim. 4:10). 78. The third illustration of the choking out the seed/word is a catch-all phrase "the desire for other things." 79. Examples abound (change of environment, pandering to children, a hobby, a promotion out of one s assigned niche, etc.). 80. The 4 th and final example is the only one that fully prepares the believer for the full blessings of Ph 3 (v. 20). 81. They do three things: "hear the word, and accept it, and bear fruit." 82. These plants are the ones who reach maturity as evidenced by their fruit. 83. Within this group is the "thirty, sixty, and a hundredfold" individual. 84. This does not refer to yield per acre, but rather to the amount of grain per plant. 85. Anything within this range is acceptable. Parable of the Lamp (vv ) VERSE 21 And He was saying to them, "A lamp is not brought to be put under a basket, is it, or under a bed (Kai. e;legen auvtoi/j( Mh,ti e;rcetai o` lu,cnoj i[na u`po. to.n mo,dion teqh/ h' u`po. th.n kli,nhn [conj + impf.act.ind.3s. lego + pro.dat.m.p. autos + part meti used in questions that indicate a negative answer + pres.dep.ind.3s. erchomai come + d.a.w/noun nom.m.s. luchnos lamp + conj hina in order that + prep hupo under + d.a.w/nooun acc.m.s. modios basket + aor.pass.subj.3s. tithemi put + conj e or + prep hupo + d.a.w/noun kline bed])? Is it not brought to be put on the lampstand (ouvc i[na evpi. th.n lucni,an teqh/ [neg ouk + conj hina + prep epi + d.a.w/noun acc.f.s. luchnia lampstand + aor.pass.subj.3s. tithemi place])? VERSE 22 "For nothing is hidden, except to be revealed; nor has anything been secret, but that it would come to light (ouv ga,r evstin krupto.n eva.n mh. i[na fanerwqh/ ( ouvde. evge,neto avpo,krufon avllv i[na e;lqh eivj fanero,n [neg ou + conj gar for + pres.act.ind.3s. eimi + adj.nom.nt.s. kruptos hidden + neg me + conj hina + aor.pass.subj.3s. phaneroo reveal + conj oudi nor +

10 aor.dep.ind.3s. ginomai + adj.nom.nt.s. apokruphos secret, stored away + conj alla + conj hina + aor.act.subj.3s. erchomai come + prep eis + adj.acc.nt.s. phaneros visible; "light"]). VERSE 23 "If anyone has ears to hear, let him hear (ei; tij e;cei w=ta avkou,ein avkoue,tw [part ei if + pro.nom.m.s. tis + pres.act.ind.3s. echo have + noun acc.nt.p. ous ear + pres.act.infin. akouo + pres.act.imper.3s. akouo])." ANALYSIS: VERSES Jesus introduces this parable with a double rhetorical question (v. 21). 2. The first question is introduced with the particle meti which is used to indicate the expectation of a negative answer ( no ; v. 21a). 3. The second question expects a yes answer (v. 21b). 4. The two related questions make a simple point: lamps are meant to give as much light as possible. 5. The lamp here (luchnos) is a clay lamp filled with oil, which is normally placed on a stand (luchnia). 6. The "basket" (modios) is a grain measure of about two gallons. 7. Here the "light" is a figure for divine revelation which includes an understanding of the spiritual imagery in parables. 8. The key question to understanding this parable (not interpreted here as in the case of the Parable of the Sower) is who or what is shedding light in a room. 9. The light is the communicator of truth; and so, is the same as the sower in the Parable of the Sower. 10. John the Baptist was such a lamp/light (cf. Jn. 5:35 "He was the lamp that was burning and was shining and you were able to rejoice for a while in his light.") 11. The shining part suggest darkness that is being displaced with light under the teaching of BD (cf. 1 Pet. 1:19 "So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts."; Pss. 18:26; 119:105). 12. A lamp hidden under a basket or a bed a ridiculous notion represents a duly called communicator who is involved in activities that undermine his calling to study and teach. 13. The "basket" represents the inappropriate pursuit of business interests that take away from his calling. 14. The "bed" is general for the pursuit of R&R. 15. The "lampstand" is the place where the communicator of BD places himself so that his audience can see and hear him during times of face-to-face teaching. 16. V. 22 concerns the content of Scripture which is hidden ("For nothing is hidden"), but is not designed to remain that way ("except to be revealed"). 17. Truth is hidden until it is brought into the light by the teaching of the designated communicator.

11 18. Hidden or secret doctrine is that which has not been revealed via proper exegetical analysis. 19. Like the organizer of a treasure hunt God hides things that they might be found. 20. Truth hidden was designed to "come into the light." 21. So much for the human viewpoint that says there are things in the Bible which cannot be understood. 22. Some things are hard to understand but with diligence these things can be understood (cf. 2 Pet. 3:15-16). 23. Jesus ends this unexplained parable (Jesus gave the interpretation to His disciples but Mark did not provide it for his readers; cf. v. 34) with a formulaic saying: "If anyone has ears to hear, let him hear" (cf. v. 9). 24. This relates to those who are listening to the teacher of BD. 25. It is a command to hear apart from human viewpoint and STA interference. Care in Listening (vv ) VERSE 24 And He was saying to them, "Take care what you listen to (Kai. e;legen auvtoi/j( Ble,pete ti, avkou,ete [conj + impf.act.ind.3s. lego + pro.dat.m.p. autos + pres.act.imper.2p. blepo see, beware; "Take care" + pro.acc.nt.s. tis + pres.act.ind.2p. akouo]). By your standard of measure it will be measured to you; and more will be given you besides (evn w- me,trw metrei/te metrhqh,setai u`mi/n kai. prosteqh,setai u`mi/n [prep en + pro.dat.nt.sl hos what + noun loc.nt.s. metron measure, degree + pres.act.ind.2p. metreo measure + fut.pass.ind.3s. metreo measure, give + pro.dat.p. su + conj + fut.pass.ind.3s. prostithemi add to + pro.dat.p. su]). VERSE 25 For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him (o]j ga.r e;cei( doqh,setai auvtw/ \ kai. o]j ouvk e;cei( kai. o] e;cei avrqh,setai avpv auvtou/ [pro.nom.m.s. hos + conj gar + pres.act.ind.3s. echo + fut.pass.ind.3s. didomi give + pro.dat.m.s. houtos + conj + pro.nom.m.s. hos + neg ouk + pres.act.ind.3s. echo + fut.pass.ind.3s. airo take away + prep apo from + pro.gen.m.s. autos])." ANALYSIS: VERSES Tzhese two verses inform us that there is a right and wrong way to listen. 2. V. 24 pick up the underlying theme of the discourse that it is not hearing alone that is important, but how you hear. 3. The subject here is about effective hearing. 4. This reinforces the teaching of the Parable of the Sower that there will be different responses to what is heard. 5. This depends on what the hearer brings to the encounter of face-to-face teaching. 6. "Take care what you hear" or "Consider what you hear" is a warning calling the disciples to exercise objectivity apart from prejudice when under the teaching of BD.

12 7. Important to note that the adjective "what" (tis) is used here and not the expected "how" (pos) which is what we find in Lk. 8:18). 8. The same parables are heard by a variety of listeners. 9. The difference is both how they hear and what they hear. 10. This proverbial saying carries with it the promise of future insight into the kingdom of God. 11. "By your standard of measure it will be measured to you" is a proverbial saying using language of commercial grain contracts. 12. This proverb can be applied to a variety of situations. 13. In Matt. 7:2 it is placed parallel with "For in the way you judge, and by that standard, it will be measured to you." 14. It is preceded with a command to avoid the wrong kind of judging so as to avoid divine discipline (Matt. 7:1). 15. This expression is used in Lk. 6:38 as an incentive to generous giving with the result that the giver is reciprocated for his generosity. 16. Here it is an incentive to further insight into the plan ("more will be given to you besides.). 17. This is called the principle of reciprocity. 18. As noted this principle can be applied negatively (DD for the sin); or the reward that comes proportionally according to the deed (v. 25a; repeats the principle of v. 24b). 19. Here if one keeps growing in grace and knowledge that believer will gain more and more insight into God s word. 20. V. 25 presents the reverse dynamic by informing believers that for those who have made spiritual advancement in the things of God as in the phrase "even what he has" and who abandons the learning cycle will experience the erosion of what he once knew ("shall be taken away from him"). 21. "Whoever does not have" refers not to someone who has no prior learning/experience, but rather to any future advancement in understanding. 22. Jesus moves from the optimism of vv that all that is hidden will be brought to light to the realism of vv. 24b-25, that there will those who fail to fully benefit from divine revelation. Parable of the Farmer (vv ) VERSE 26 And He was saying, "The kingdom of God is like a man who casts seed upon the soil (Kai. e;legen( Ou[twj evsti.n h` basilei,a tou/ qeou/ w`j a;nqrwpoj ba,lh to.n spo,ron evpi. th/j gh/j [conj + impf.act.ind.3s. lego + adv houtos in this manner + pres.act.ind.3s. eimi + d.a.w/noun nom.f.s. basileia + d.a/w/noun gen.m.s. theos + conj hos like + noun nom.m.s. anthropos + aor.act.subj.3s. ballo cast + d.a.w/noun acc.m.s. sporos seed + prep epi + d.a.w/noun gen.f.s. ge]); VERSE 27 and he goes to bed at night and gets up by day, and the seed sprouts and

13 grows -- how, he himself does not know (kai. kaqeu,dh kai. evgei,rhtai nu,kta kai. h`me,ran( kai. o` spo,roj blasta/ kai. mhku,nhtai w`j ouvk oi=den auvto,j [ conj + pres.act.subj.3s. katheudo sleep, die + conj + pres.pass.subj.3s. egeiro raise; "gets up" + noun acc.f.s. nux night + conj + noun acc.f.s. hemera + conj kai + d.a.w/noun nom.m.s. sporos + pres.act.subj.3s. blastano sprout + conj + pres.midd.subj.3s. mekunomai grow + conj hos how + neg ouk + perf.act.ind.3s. oido know + pro.nom.m.s. autos]). VERSE 28 "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head (auvtoma,th h` gh/ karpoforei/( prw/ton co,rton ei=ta sta,cun ei=ta plh,rhîjð si/ton evn tw/ sta,cui? [adj.nom.f.s. automatos on its own + d.a.w/noun nom.f.s. ge soil + pres.act.ind.3s. karpophorew produce + adv proton first + noun acc.m.s. chortos blade, shoot + adv eita then + noun acc.ms. stachun head + adv eita then + adj.acc.m.s. pleres full-grow + nounn svv.m.d. oitos grain + prep en + d.a.w/noun loc.m.s. stachui head]). VERSE 29 "But when the crop permits, he immediately puts in the sickle, because the harvest has come (adv hotan when + conj de + aor.act.subj.3s. paradidomi permit + d.a.w/noun nom.m.s. karpos fruit; "crop" + adv euthos + pres.act.ind.3s. apostello send + d.a.w/noun acc.nt.s. drepanon sickle + conj hoti because + perf.act.ind.j3s. paristemi be present; "has come" + d.a.w/noun nom.m.s. therismos harvest])." ANALYSIS: VERSES The two analogies of the lamp (vv ) and the measure (vv ) concern the positive and negative responses to the word of God/kingdom of God. 2. Now Jesus proceeds to teach two parables (or similes) concerning the nature and growth of the kingdom of God: the mysteriously growing seed (vv ) and the mustard seed (vv ). 3. Like the parable of the sower, both concern seeds growing into plants. 4. The parable of the sower (vv. 1-8) concerned the success or failure of the seed to produce the desired result. 5. There was no fault in the seed but in the character of the soil upon which it was cast. 6. The parable of the secretly growing seed is unique to Mark, and is one of the few episodes (and the only parable) that does not appear in Matthew and Luke. 7. A farmer (anthropos = a person) scatters seed and then goes about his daily life. 8. He sleeps by night and arises by day reflects the Hebrew style of conceiving a day as beginning at evening (Gen. 1:5). 9. The tense of the five verbs in vv presents the Greek construction. 10. "Scattering" is an aorist subjunctive (undefined action) while sleeping, rising, sprouting, and growing are all present subjunctives indicating on-going action. 11. The parable teaches that the kingdom of God is ultimately the work of God and that he will bring to pass the results. 12. In all these parables where the seed germinates there is the corresponding doctrine of the regeneration (cf. 1 Jn. 3:9 "No one who is born of God practices sin, because His (God s) seed abides in him; and he

14 cannot sin, because he has been born of God."). 13. Not only does the farmer not cause the growth (germination and development), but he does not even know how it comes to pass. 14. This aspect of the kingdom s growth (new believers being added over time) is a mystery. 15. This rules out identifying the famer as God. 16. The farmer is the worker who oversees his crop/field. 17. This then represents the communicator of the word of God. 18. His job is to bring the good seed in contact with the soil. 19. The three growth stages predicated on germination represents the three stages of spiritual growth of the persistent believer. 20. "The soil yields the crops by itself" tell us that the good soil represents positive volition to the end of Ph Again, it begins with positive volition to the Gospel. 22. "First the blade" is the first shoot that becomes visible. 23. This represents the immature believer (1 Pet. 2:2 "like new born babes, long for the pure milk of the word, so that by it you may grow in respect to salvation"; cp. 1Cor. 3:2; Heb. 5:12, 13). 24. "Then the head" represents the adolescent believer and the "mature grain in the head" represents the mature believer. 25. This three stage process is presented in reverse order in 1 Jn. 2:13 "I am writing to you, fathers, because you know Him who has been from the beginning, I am writing to your, young men, because you have overcome the evil one. I have written to you to you, children because you know the Father" (cf. also v. 14). 26. What comes next is presented in v The harvest represents the advent of the kingdom of God (Matt. 9:38 "Therefore beseech the Lord of the harvest to send out workers into His harvest."; also see Matt. 13:30) 28. "He puts in the sickle" is a metaphor for judgment in connection with the coming of the Son of Man (cf. Joel 3:13; Rev. 14:15). 29. "He" can only refer to the Lord as only he has the authority and power to bring believers with into the promised kingdom. 30. "Has come" (perfect act. ind. paristemi-to arrive, be present) refers to the end of the age (e.g, Israel). 31. See Matt. 13: As with crops, so with the coming of the Son of Man timing is crucial.

15 Parable of the Mustard Seed (vv ) VERSE 30 And He said, "How shall we picture the kingdom of God, or by what parable shall we present it (conj + impf.act.ind.3s. lego + interrog pos how? + aor.act.subj.1p. homoioo compare, liken; "picture" + d.a.w/noun acc.f.s. basileia + d.a.w/noun gen.m.s. theos + conj e or + prep en + adj.instr..f.s. tiva "by what" + pro.acc.f.s. autos + noun instr.f.s. parabole + aor.act. subj.1p. tithemi present])? VERSE 31 "It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil (w`j ko,kkw sina,pewj( o]j o[tan sparh/ evpi. th/j gh/j( mikro,teron o'n pa,ntwn tw/n sperma,twn tw/n evpi. th/j gh/j [conj hos like + noun dat.m.s. kokkos seed; this term for seed occurs 7x: Matt. 13:31//Mk. 4:31//Lk. 13:19; Matt. 17:20; Lk. 17:6; Jn. 12:24; 1Cor. 15:37) + noun gen.nt.s. sinapi mustard + pro.acc.m.s hos + adv hotan when + aor.pass.subj.3s. speiro sow + prep epi + d.a.w/noun gen.f.s. ge soil + adj.nom.nt.s. mikroteron smallest + pres.act.part.nt.s. eimi "it is" or "it being" + adj.gen.nt.p. pas all + d.a.w/noun gen.nt.p. spera seed + d.a.gen.nt.p. ho + prep epi + d.a.w/noun gen.f.s. ge soil]), VERSE 32 yet when it is sown, it grows up and becomes larger than all the garden plants and forms large branches; so that THE BIRDS OF THE AIR can NEST UNDER ITS SHADE (kai. o[tan sparh/ ( avnabai,nei kai. gi,netai mei/zon pa,ntwn tw/n laca,nwn kai. poiei/ kla,douj mega,louj( w[ste du,nasqai u`po. th.n skia.n auvtou/ ta. peteina. tou/ ouvranou/ kataskhnou/n [conj + adv hotan when + aor.pass.subj.3s. speiro + pres.act.ind.3s. anabaino grow up + conj + pres.dep.ind.3s. ginomai + adj.nom.nt.s. meizon greatest + adj.ge.nt.p. pas + d.a.w/noun gen.nt.p. lachanon garden-plant, vegetable + conj + pres.act.ind.3s. poieo "forms" + noun acc.m.p. klados branch + adj.acc.m.p. megas large + conj hoste so that + pres.dep.infin. dunamai "can" + prep hupo + d.a.w/noun acc.f.s. skia shade + pro. gen.nt.s. autos + d.a.w/noun acc.nt.p. peteinon bird + d.a.w/noun gen.m.s. ouranos sky, air + pres.act.infin. kataskenoo nest])." ANALYSIS: VERSES This parable finds its parallel in Matthew (13:31-32) and Luke (13:18-19). 2. Jesus introduced this parable as with the previous one "And He was saying." 3. Both the parables draw a specific reference to the kingdom of God. 4. The former with a statement; this one with two rhetorical questions (v. 30). 5. The mustard seed is about the size of a grain of sand. 6. It was proverbial among the Jews for its smallness. 7. There are smaller seeds on the earth like some epiphytic orchids (family Orchidacae) that grow in tropical rainforests. 8. Some are 1/300 th of an inch long, a mere speck of dust, and cannot be seen apart from magnification. 9. Jesus is not giving a lesson on botany but rather is speaking to a Jewish audience who would understand that the mustard seed as being the smallest of the garden plants (v. 31). 10. We are dealing here with domestic plant seeds.

16 11. But its tiny size belies its growth into the largest of plants in the domestic vegetable garden (note the term lachanon garden plants; cf. Rom. 14:2 where this noun is translated "vegetables"). 12. In maturity the mustard tree grows up to fifteen feet in height. 13. This garden herb was used as a condiment and for preserving food. 14. It contains oil that was used medicinally. 15. It forms large branches that provide shelter and nests for wild birds. 16. Birds as in the parable of the sower = humans. 17. Here it is used as an image for the kingdom of God on earth. 18. The birds represent the Gentile nations during the millennium where the Gentiles will find rest from the ills that plague humanity throughout human history (war, disease, crime, etc.). 19. For an OT comparison see Dan. 4:10-24, 14, 21; hence the words in caps in v Such was Nebuchadnezzar s kingdom. Summary of Jesus Parabolic Teaching (vv ) VERSE 33 With many such parables He was speaking the word to them, so far as they were able to hear it (Kai. toiau,taij parabolai/j pollai/j evla,lei auvtoi/j to.n lo,gon kaqw.j hvdu,nanto avkou,ein [conj + adj.dat.f.p. toioutos many such + noun dat.f.p. parabole + adj.dat.f.p. polus on and on + impf.act.ind.23s. laleo communicate + pro.dat.m.p. autos + d.a.w/noun acc.m.s. logos + conj kathos just as + impf.dep.ind.3p. dunamai able + pres.act.infin. akouo]); VERSE 34 But without a parable He did not speak to them (cwri.j de. parabolh/j ouvk evla,lei auvtoi/j [prep. choris without which + neg me + noun gen.f.s. parabole + neg ouk + impf.act.ind.3s. laleo communicate + pro.dat.m.p. autos]); but He was explaining everything privately to His own disciples (katv ivdi,an de. toi/j ivdi,oij maqhtai/j evpe,luen pa,nta [prep kata + adj.acc.f.s. idios one s own + conj de + d.a.w/adj.dat.m.p. idios separately + noun dat.m.p. mathetes + impf.act.ind.3s. epiluo explain + adj.acc.m.p. pas]). ANALYSIS: VERSES These two verses provide a summation of Jesus approach to parabolic teaching. 2. First, to those among the crowds there was merely the parable without the interpretation. 3. Embedded in each parable were the symbols for the corresponding doctrines to be taught. 4. This approach towards those on the outside was to merely test their volition. 5. "As they were able to hear it" refers to the limits to what those outside the larger group of believer were able to understand. 6. Since they were by in large unbelievers there was no chance that they could have grasped the spiritual meaning behind the story-line (cf. 1Cor. 2:14).

17 7. Their negative volition placed them outside the sphere of understanding. And the wind died down and it became perfectly calm (kai. evko,pasen o` a;nemoj kai. evge,neto galh,nh mega,lh [conj + aor.act.ind.3s. kopazo stop, cease; "died down" + d.a.w/noun nom.m.s. anemos + conj + aor.dep.ind.3s. ginomai + noun nom.f.s. galena calm (of the sea) + adj.nom.f.s. megala great, large; "perfectly"]). 8. So all they got was the story of each parable (v. 34a). 9. V. 24b explains that all the parables were later explained "to His disciples" which included a much larger group that merely the Twelve. Calming the Sea (vv ) VERSE 35 On that day, when evening came, He said to them, "Let us go over to the other side (Kai. le,gei auvtoi/j evn evkei,nh th/ h`me,ra ovyi,aj genome,nhj( Die,lqwmen eivj to. pe,ran [conj + pres.act.ind.3s. lego + pro.acc.m.p. autos + prep en + pro.loc.f.s. ekeinos + d.a.w/noun loc.f.s. hemera + adj.gen.f.s. opsias late; "evening" + aor.dep.part.gen.f.s. ginomai + aor.act.subj.1p. dierchomai pass over + prep eis + adv peran beyond])." VERSE 36 Leaving the crowd, they took Him along with them in the boat, just as He was; and other boats were with Him (kai. avfe,ntej to.n o;clon paralamba,nousin auvto.n w`j h=n evn tw/ ploi,w ( kai. a;lla ploi/a h=n metv auvtou/ [conj + aor.act.part.nom.m.p. aphiemi leave + d.a.w/noun acc.m.s. ochlos + pres.act.ind.3p. paralambano take along + pro.acc.m.s. autos + conj hos + impf.act.ind.3s. eimi + prep en + d.a.w/noun loc.nt.s. ploion boat + conj + conj alla + noun nom.nt.p. ploion boat + impf.act.ind.3s. eimi + prep meta + pro.gen.m.s. autos]). VERSE 37 And there arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filling up (kai. gi,netai lai/lay mega,lh avne,mou( kai. ta. ku,mata evpe,ballen eivj to. ploi/on( w[ste h;dh gemi,zesqai to. ploi/on [conj + pres.dep.ind.3s. ginomai; "arose" + noun nom.f.s. lailaps storm, gale + adj.nom.f.s. megas "fierce" + noun gen.m.s. anemos wind + conj + d.a.w/noun nom.nt.p. kuma wave + impf.act.ind.3s. epiballo beat agains (waves) + prep eis + d.a.w/noun acc.nt.s. ploion boat + conj hoste so that + adv ede already + pres.pass.infin. gemizo fill + d.a.w/noun acc.nt.s. ploion]). VERSE 38 Jesus Himself was in the stern, asleep on the cushion (kai. auvto.j h=n evn th/ pru,mnh evpi. to. proskefa,laion kaqeu,dwn [conj + pro.nom.m.s. autos + impf.act.ind.3s. eimi + prep en + d.a.w/noun loc.f.s. prumna stern + prep epi + d.a.w/noun acc.nt.s. proskephalaion cushion + pres.act.part.nom.m.s. katheudo sleep]); and they woke Him and said to Him, "Teacher, do You not care that we are perishing (kai. auvto.j h=n evn th/ pru,mnh evpi. to. proskefa,laion kaqeu,dwnå kai. evgei,rousin auvto.n kai. le,gousin auvtw/ ( Dida,skale( ouv me,lei soi o[ti avpollu,meqa [conj + pres.act.ind.3p. egeiro wake + pro.acc.m.s. autos + conj + pres.act.ind.3p. lego + pro.dat.m.s. autos + noun voc.m.s. didaskalos teacher, rabbi + neg ou + pres.act.ind.3s. melei it is of concern + pro.dat.s. su + conj hoti + pres.midd.ind.1p. apollumi perish])?" VERSE 39 And He got up and rebuked the wind and said to the sea, "Hush, be still (kai. diegerqei.j evpeti,mhsen tw/ avne,mw kai. ei=pen th/ qala,ssh ( Siw,pa( pefi,mwsoå [conj + aor.pass.part.nom.m.s diegeiros awake; "got up" + aor.act.ind.3s. epitimao rebuke + d.a.w/noun dat.m.s. anemos wind + conj + aor.act.ind.3s. lego + d.a.w/noun dat.f.s. thalassa sea + pres.act.impf.2s. siopao be silent, still + perf.pass.imper.2s. phimoo be silent; "Hush"])."

18 VERSE 40 And He said to them, "Why are you afraid (kai. ei=pen auvtoi/j( Ti, deiloi, evste [conj + aor.act.ind.3s. lego + pro.dat.m.p. autos + interro.acc.nt.s tis why? + adj.nom.m.p. dilos afraid, cowardly + pres.act.ind.2p. eimi])? How is it that you have no faith (ou;pw e;cete pi,stin [ou;pw e;cete pi,stin [adv oupo not yet + pres.act.ind.2p. echo have + noun acc.f.s. pistis faith])?" VERSE 41 They became very much afraid and said to one another (kai. evfobh,qhsan fo,bon me,gan kai. e;legon pro.j avllh,louj [conj + aor.pass.ind.3p. phobeomai fear, be afraid + noun acc.m.s. phobos fear + adf.acc.m.s. megas great+ conj + impf.act.ind.3p. lego + prep pros + reciprocal pro.acc.m.p. allelon one another], "Who then is this, that even the wind and the sea obey Him [Ti,j a;ra ou-to,j evstin o[ti kai. o` a;nemoj kai. h` qa,lassa u`pakou,ei auvtw/ [interro.nom.m.s. tis "who" + inferential particle ara; "then" + pro.nom.m.s. houtos this one + pres.act.ind.3s. eimi + conj. hoti that + conj kai "even" + d.a.w/noun nom.m.s. anemos + conj + d.a.w/noun nom.f.s. thalassa sea + pres.act.ind.3s. hupakouo obey + pro.dat.m.s.autos])?" ANALYSIS: VERSES