Dear Folk,
Thought You might find the AI Assistant conversation below very instructive.
This is the first time I've had to correct the AI! I was very pleased that my 'Assistant' was willing to apologize and be instructed. Logos' caution to always double check is certainly wise counsel.
Comments?
Mike
Greek words for understand
> in Mk 4:12, 13, what is the significance of 3 greek words used for 'understand' in the ESV?
The search results don’t directly address the specific Greek terminology in the ESV translation of Mark 4:12–13. However, the documents do identify the key Greek words involved and their theological significance.
In Mark 4:11–12, βλέπω (‘see’) and ἀκούω (‘hear’) are contrasted with ὁράω (‘perceive’) and συνίημι (‘understand’)[1]. This distinction appears again in verse 13, where the same verb for understanding reappears. The contrast between the surface-level verbs (seeing and hearing) and their deeper counterparts establishes a fundamental epistemological principle: external perception alone doesn’t guarantee genuine comprehension.
The passage illustrates an operating epistemology: that rightful knowing is given by God, and if no insight is given one will look without seeing, and listen without understanding[1]. This framework helps explain why Mark employs different terms—the vocabulary itself encodes the distinction between mere sensory reception and divinely-granted insight. The difference between seeing and perceiving is the faith of the beholder[1].
The repetition of συνίημι in verse 13 intensifies this concern. Mark begins a polemic against the disciples’ failure to grasp the significance of Jesus’ person and mission, and to assimilate adequately the new perspectives of the kingdom of God which have been specially revealed to them, though their understanding remains limited[2]. By asking whether the disciples understand the foundational parable, Jesus highlights that even those granted the mystery’s secret remain vulnerable to the same incomprehension that characterizes outsiders—a sobering implication that proximity to Jesus and explicit revelation don’t automatically produce understanding.
[1] Hallur Mortensen, “Seeing Is Not Believing: Apocalyptic Epistemology and Faith in the Son of God in Mark’s Gospel,” Themelios (2023), 48:1:97–98.
[2] R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 274.
> why are 3 separate greek lemmas used for 'understand' in the ESV translation of Mk 4:12, 13
Looking at the ESV text of Mark 4:12–13, the passage actually uses only one Greek lemma for “understand”—συνίημι (syniēmi)[1]—which appears in both verses. The ESV renders this consistently as “understand” in verse 12 (“may indeed hear but not understand”) and verse 13 (“Do you not understand this parable?”).
The search results don’t indicate that three separate Greek lemmas appear in these specific verses. However, the broader context of Mark’s understanding vocabulary is significant. The passage contrasts βλέπω (“see”) and ὁράω (“see”) with συνίημι[1], establishing a crucial distinction: external perception differs fundamentally from genuine comprehension.
Συνίημι carries the sense of “understand, realize to the point of insight”[2]—it’s not mere intellectual grasp but penetrating awareness. This specificity matters because Mark uses this term to expose a spiritual condition. The charge of failing to “understand” (συνίημι), which in 4:12 marked “those outside” in sharp distinction from the disciples, will be repeated twice against the disciples in 8:17, 21[3]. This rhetorical move is devastating: Mark begins a polemic against the disciples’ failure to grasp the significance of Jesus’ person and mission, and to assimilate adequately the new perspectives of the kingdom of God which have been specially revealed to them[3].
By using συνίημι consistently, Mark emphasizes that understanding isn’t automatic even for those granted privileged revelation. The repetition across verses 12 and 13 underscores the irony—the same verb that describes outsiders’ blindness now applies to insiders, suggesting that proximity to Jesus offers no guarantee of spiritual perception.
[1] Joel Williams, Mark, ed. Andreas J. Köstenberger and Robert W. Yarbrough, Exegetical Guide to the Greek New Testament (Nashville, TN: B&H Academic, 2020), 74.
[2] James Swanson, in Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [See here.]
[3] R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 274.
> Logos ESV of Mk 4:13 says lemmas for 'understand' are oida and ginosko
Thank you for the correction. You’re right—Mark 4:13 uses two different Greek lemmas rendered as “understand” in the ESV.
In the first question (“Do you not understand this parable?”), Jesus uses oída (ouk oídate), which refers to intuitive understanding, while in the follow-up (“how then will ye know all parables”), he employs ginṓskō (gnṓsesthe), which suggests experiential or progressive knowledge[1]. The distinction is significant: ginṓskō frequently suggests the inception or progress in knowledge, while oída suggests fullness of knowledge[1].
This lexical shift carries theological weight. Jesus is demonstrating that one must be attuned to God Himself in order to understand what God teaches[1]. The first verb—oída—demands intuitive grasp, an immediate spiritual perception that should characterize those in relationship with Jesus. The second verb—ginṓskō—points toward the process of coming to know, the gradual unfolding of understanding through experience and engagement with the parables themselves.
By employing both terms, Mark captures a paradox: the disciples lack the foundational, intuitive understanding (oída) necessary to even begin the journey toward experiential knowledge (ginṓskō). Peter could not believe and perceive on his own that Jesus who was omnipotent would allow Himself to be put to death by others, but he would understand it all when he saw it taking place before his eyes[1]. The progression from oída to ginṓskō thus maps the disciples’ spiritual journey—from initial illumination to deepening comprehension through lived encounter with Christ’s teaching and person.
[1] Spiros Zodhiates, in The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000). [See here, here, here, here.]
