BHT with Abridged Translator’s NotesMatthew 13 =
13
“He Began to Tell Them Many Things in Parables”
1 That same day, after Jesus left the house, he was sitting beside the lake. 2 Such large crowds gathered near him that he got into a boat and sat down, while the whole crowd was standing on the shore. 3 Then he began to tell them many things in parables:
“A sower went out to sow his seed”
“Pay close attention: A sower went out to sow his seed.4 While he was sowing, some seeds fell along the path, and so the birds came and ate them up. 5 Other seeds, meanwhile, fell on the hard bedrock, where they had only a thin layer of soil,+ and they sprouted quickly because the soil wasn’t deep enough.+ 6 When the sun came up, however, they were scorched, and because they didn’t have sufficient root,+ they dried up. 7 Other seeds, meanwhile, fell among plants with thorns, and the plants with thorns grew up and choked the life out of them. 8 Still other seeds, though, fell on good ground and went on to produce a harvest—some a hundred times, others sixty times, and others thirty times what was sown. 9 If you have ears to hear, then listen carefully and pay close attention!+”
10 Then the disciples came up and asked him, “Why do you speak to them in parables?” 11 “To ᵖyou,” he replied, “has been entrusted understanding+ of the mysteries concerning the Kingdom of Heaven.+ To those people, however, such has not been entrusted. 12 If someone is responsive and attentive and trustworthy with little,+ you see, further understanding will be entrusted to him,+ and he will be lavished.+ If someone is dull and stubborn and unwilling to listen, however, then even the little understanding he does have+ will be taken away from him.+ 13 This is why I speak to them in parables: ‘Even though they look, they don’t perceive, and even though they listen, they don’t hear or understand.’+ 14 Indeed, being fulfilled in their case is the prophecy of Isaiah, which says:
“ ‘ “ᵖYou will listen intently but certainly+ not understand,
and you will look closely but certainly not perceive.”
15 This people has become dull and stubborn and calloused,+ you see;+
their ears are nearly deaf,
and their eyes they have shut.
Otherwise, they might see with their eyes,
and with their ears hear,
and with their minds understand,
and return, in which case I would heal them.’+
16 But as for ᵖyou, blessed are ᵖyour eyes, because they do see, and your ears, because they do hear.+ 17 For amen, I solemnly tell ᵖyou this: Many prophets and righteous people themselves longed to see the things that you are seeing, but did not see them, and to hear the things that you are hearing, but did not hear them.+
18 “ᵖYou, therefore, listen to the explanation of the parable of the sower: 19 If someone hears the message about the Kingdom but is stubborn and doesn’t understand it, the evil one comes and snatches away what was sown in his heart.+ This is what the seed sown here—along the path—represents. 20 The seed sown here—on the hard bedrock—represents the person who hears the message and immediately receives it with joy. 21 In this person the message doesn’t take deep enough root,+ however, and he endures only a short time. In other words, when trial or persecution occurs because of the message, he quickly stumbles with offense.+ 22 As for the seed sown here—among the plants with thorns—this represents the person who hears the message, but then something keeps choking the life out of the message: The worries of this age and the deceitfulness of riches. And so what does it become? Unfruitful. 23 But as for the seed sown here—on the good ground—this represents the person who hears and truly understands the message, who does bear fruit and does produce a harvest—some a hundred times, others sixty times, and others thirty times what was sown.”
“The Kingdom of Heaven may be compared to a man who sowed good seed in his field”
24 He presented them with another parable: “The Kingdom of Heaven may be compared to a man who sowed good seed in his field. 25 While his men were sleeping, however, the man’s enemy came and sowed among the wheat some plants that initially look like wheat but whose fruit is poisonous.+ Then he left.
26 “Now when the wheat came up and began to produce heads of grain, at that time there appeared, too, the poisonous black grains on the other plants.+ 27 So the slaves of the master of the household came up and said to him, ‘Master, it was good seed that you had us sow in your field, wasn’t it? Where, then, did these poisonous plants come from?’
28 “ ‘An enemy did this!’ he said to them.
“ ‘Do you want us, then, to go and gather them up?’ the slaves asked him.
29 “ ‘No,’ he replied, ‘because while gathering the poisonous plants you might uproot the wheat along with them. 30 Let them both continue growing together until the time appointed for the harvest. At that time+ I will say to the reapers, “Gather up first those poisonous plants; tie them up in bundles to be burned. The wheat, however, gather into my barn.” ’ ”+
“The Kingdom of Heaven is like a mustard seed”
31 He presented them with another parable: “The Kingdom of Heaven is like a mustard seed, which a man took and sowed in his field. 32 Although it is of all different kinds of seeds the smallest, when it grows it is of garden plants the largest—as huge as a tree!+ As a result, ‘the wild birds+ come and nest in its branches.’+”+
“The Kingdom of Heaven is like a small lump of leavened dough”
33 He spoke another parable to them: “The Kingdom of Heaven is like a small lump of leavened dough,+ which a woman took and hid in+ fifty pounds+ of flour, and eventually the whole batch rose.+”+
“I will utter very solemn things in parables”
34 These things, all of them, Jesus spoke in parables to the crowds; without a parable he wouldn’t say anything to them. 35 And so was fulfilled, according to plan, what was spoken through the prophet:
“I will utter very solemn things+ in parables;
I will announce things hidden since the foundation of the world.”+
“Please explain to us the parable about the poisonous plants in the field”
36 Then Jesus+ left the crowds and went into the house. His disciples came up to him and said, “Please explain to us the parable about the poisonous plants+ in the field.”
37 “The one who sows the good seed,” Jesus replied, “represents the Son of Man. 38 The field, meanwhile, represents the world. As for the good seed, this stands for the children+ of the Kingdom. The poisonous plants that initially look like wheat,+ in turn, are the children+ of the evil one,+ 39 while the enemy, the one who ‘sowed’ them, represents the devil. The harvest, in turn, represents this—the culmination+ of the age—while the reapers stand for these: Angels. 40 Therefore, just as the poisonous plants are gathered up and burned in the fire,+ this is precisely how it will happen at the culmination of the age. 41 The Son of Man will send out his angels, and they will gather up out of his Kingdom everything that causes people to stumble in sin and those who do wicked things+ 42 and will ‘throw them into the furnace of fire,’+ where there will be weeping and gnashing of teeth. 43 The righteous, then, ‘will shine’+ like the sun in the Kingdom of their Father.+ If you have ears to hear, then listen carefully and pay close attention!+”
“The Kingdom of Heaven is like a treasure hidden in a field”
44 “The Kingdom of Heaven is like a treasure hidden in a field, which a man found and rehid. Then out of his joy he goes and sells everything he has and buys that field.
“The Kingdom of Heaven is like a merchant looking for fine pearls”
45 “Again, the Kingdom of Heaven is like a merchant looking for fine pearls. 46 When he found one, moreover, that was of great value, he went off and sold all he owned and bought it.”
“The Kingdom of Heaven is like a long dragnet that was thrown into the sea and gathered fish of indeed every kind”
47 “The Kingdom of Heaven is like a long dragnet that was thrown into the sea and caught fish of indeed every kind.+ 48 When the net+ was full, the fishermen+ pulled it ashore and sat down, and they gathered the good fish into containers. The bad fish, however, they threw out. 49 This is precisely how it will happen at the culmination of the age. The angels will go out and separate the wicked from the righteous 50 and ‘throw them into the furnace of fire,’+ where there will be weeping and gnashing of teeth.
“Every expert in the Torah who has been instructed concerning the Kingdom of Heaven is like a master of a household”
51 “Have ᵖyou understood these things?” Jesus asked. “All of them?”
“Yes,” they said to him.
52 “That is the reason why every expert in the Torah who has been instructed concerning the Kingdom of Heaven is like a household master who brings out of his storeroom treasures new and treasures old.”+
“A Prophet Is without Honor Only in His Own Hometown and in His Own Household”
53 When Jesus finished telling these parables, he left that place. 54 Coming to his hometown, he began teaching the people+ in their synagogue in such a way that they were astonished and kept saying, “Where did this man get this wisdom and these miraculous powers? 55 This is the carpenter’s son, isn’t it? His mother is named Mary, isn’t she? His brothers are James and Joseph and Simon and Judas, are they not? 56 And his sisters all live right here among us, don’t they? Where then did this man get all these things?” 57 And they stumbled with offense because of him.+
“A prophet is without honor only in his own hometown and in his own household,” Jesus said to them.58 And he did not do many miracles there because of their unbelief.
+1:1Lit the record of the genealogy. ME (see NAC [Mt], 52; UBSHS [Mt], 8; Richards, BR Companion, 602). Here, Matthew has not only Jesus’ genealogy, but also the account of his birth, in view. Cf Gn 5:1.+1:2Cf LEB.+1:2Cf Gn 5:1.+1:3Lit Judah fathered Perez and Zerah by Tamar. ME. Cf CJB, NIV, NLT, TEV.+1:5Lit Salmon fathered Boaz by Rahab. ME. Cf CJB, NIV, NLT, TEV.+1:5Lit Boaz fathered Obed by Ruth. ME. Cf CJB, NIV, NLT, TEV.+1:6Lit David fathered Solomon by she/the woman of Uriah. Following the lead of the UBSHS in translation here (see UBSHS [Mt], 14). Cf ASV, NASB, NIV, NKJV, NLT, YLT.+1:18Lit was betrothed. ME(H) (see L-N, 34.74; NAC (Mt), 57; UBSHS (Mt), 20; ISV footnote at Mt 1:18).+1:18Lit before they came together. ME(I/F) (see BDAG, 970, sv συνέρχομαι 3; L-N, 23.61; M-M, 606).+1:18Lit she was discovered to be having in the womb. ME(I/F) (see L-N, 23.50). Cf ESV, NET, NLT, NRSV, RSV, YLT at Mt 1:23.+1:19Throughout the Blessed Hope Translation, if a word or phrase is italicized, it means that it is being emphasized in the Greek text.+1:19Or although Joseph her husband was a righteous man. For further discussion of the interpretation represented in the text, see UBSHS [Mt], 22; Robertson, Word Pictures, Mt 1:19. Cf NABRE.+1:19Lit her.+1:20Or the angel. For a discussion about “an angel” versus “the angel,” see NET Bible Notes, Mt 1:20.+1:20Lit that which has been in her conceived is by the Holy Spirit. ME. Cf TEV.+1:21Throughout the Blessed Hope Translation, if a second person pronoun is marked with a superscripted “s” (ˢyou), it means that the pronoun is singular. If a second person pronoun is marked with a superscripted “p” (ᵖyou), it means that the pronoun is plural. In cases where the singularity or plurality of a second person pronoun has been deemed to be sufficiently clear from the context, the second person pronoun may not be marked.+1:21ME(OTB)/IT. In Hebrew, Jesus’ name is Yeshua, which means “Yahweh saves” (see, eg, the HCSB footnote; NET Bible Notes, Mt 1:20). Information flow is built on the IT here, and therefore the IT has been made explicit in translation.+1:23Lit the woman will have in the womb. ME(I/F) (see L-N, 23.50). Cf ESV, NET, NLT, NRSV, RSV, YLT.+1:25Lit was not knowing her, or did not begin to know her. ME(I/F) (see L-N, 23.61). Cf most English translations.+1:25Lit him.+2:1Lit days. ME. Cf CJB, NCV, NIV, NLT, TEV.+2:1Lit Magi. ME(H) (see BDAG, 608, sv μάγος 1; ESL, #3097; L-N, 62.40). Cf TEV.+2:4Traditionally “scribes.” ME(H) (see NET Bible Notes, Mt 2:4; UBSHS [Mt], 35). Cf NET.+2:4Or questioned them one after another. VPR. See VCC (Mt 2:4).+2:6Lit rulers/leaders/governors. ME(I/F) (see L-N, 37.59). Cf NCV, NLT, TEV.+2:6Mic 5:2+2:7Lit Magi. So throughout this section. See note at Mt 2:1.+2:7Lit the time of the shining/appearing star.+2:9Lit they.+2:9Lit behold. EFE. In Greek, ἰδοὺ ( idou) is a forward-pointing device that lets the reader know that something significant, surprising, or important is about to take place (see Runge, Disc Grammar, 122; LDGNT Intro, 1.4).+2:9Lit the star they had observed when it rose.+2:10Lit they.+2:10Lit they rejoiced exceedingly with great joy. ME. Cf CJB, HCSB, ISV, NET, NIV, NLT, TEV.+2:13Lit they.+2:13Or the angel. See note at Mt 1:20.+2:13Lit he.+2:14Lit he.+2:15Ho 11:1+2:18Lit because they are not. ME. Cf NLT, TEV.+2:18Jr 31:15+2:19Lit in Egypt. Cf NCV.+2:19Or the angel. See note at Mt 1:20.+2:20Lit it/he.+2:21Lit he.+2:22Lit in place of. ME. Cf CJB, TEV.+2:22Lit he.+2:23Lit a Nazarene. ME(OTB)/IT. Netzer is one of the Hebrew words for sprout, shoot, or branch (eg Is 11:1; see HCBC, 404-5; Vincent, Word Studies, 22.). Here Matthew is using a play on words to summarize the collective testimony of several prophets, namely, that the Messiah would be called the “Branch of the Lord” (cf Is 4:2, 11:1; Jr 23:5, 33:15; Zc 3:8, 6:12).+3:2Cf Is 13:6-9; Dn 2:34-35, 44-45; Jl 1:15, 2:1, 2:11, 2:31, 3:14; Ob 15; Zp 1:7-9, 14-18; Ml 4:5; Mt 5:20-24; Lk 10:11-12, 21:31; Rm 13:12; 1 Pt 4:7.+3:3Lit the paths, or your paths. ME(I/F). In this context, “make the paths straight” is being used metaphorically for repentance (see NET Bible Notes, Mt 3:3). For other examples of “paths” (τρίβος [ tribos] here and in the LXX) used metaphorically for conduct, see Ps 142:3; Pr 1:15, 3:17, 8:20; Is 59:8; Jr 18:15.+3:3Is 40:3+3:4Like Elijah the prophet. Cf 2 Ki 1:8, Lk 1:17.+3:6Or confessing.+3:6Cf Ps 32:3.+3:7Lit he.+3:7Lit to his baptism. ME.+3:8Or in keeping with repentance. Lit worthy of repentance. For the meaning of ἄξιος ( axios) in this context, see BDAG, 93, sv 1.b. Cf ESV, NET, NIV, TEV.+3:11Or in.+3:11Or at repentance, or with a view to repentance. For various ways to interpret the preposition here, cf ANLEX, 132, sv εἰς; BDAG, 291, sv εἰς 10.a; and LSGNT Notes, Mt 3:11.+3:11Or in.+3:11Cf Is 4:4; 32:15, 44:3; Jl 2:11; Ezk 39:28-29; Ml 3:2, 4:1-6.+3:12Cf Ml 4; Ps 1:4-5.+3:12Or with. Cf Is 30:27-33, 66:24; Mk 9:43, 48.+3:12Or in/with unquenchable fire. Cf Is 30:27-33, 66:24; Mk 9:43, 48; Re 14:9-11, 20:14. This is a reference to Gehenna (cf Mk 9:43, 48). It is therefore definite, even though anarthrous (for a discussion of nouns and definiteness despite the absence of the definite article, see Wallace, Grammar, 243-54). Note that the information has already been activated in verse 10. Therefore, it is also possible that anarthrous status of this element is functioning to give it some extra focus.+3:12Is 30:27-33, 66:24; Mk 9:43, 48; Re 14:9-11, 20:14.+3:15Cf Ml 3:1-5.+3:15Though several of the various shades of meaning associated with δικαιοσύνη ( dikaosune)—obeying God’s will, covenant faithfulness, God’s deliverance/salvation, etc—are possibly working together here on some level; and though Matthew does often employ δικαιοσύνη ethically in the sense of conduct in conformity with God’s will (for discussion, see UBSHS [Mt], 7), the primary focus of the context here is the beginning of the Messianic mission (a crucial turning point in redemptive history). Thus, “righteousness” in this context should be understood primarily in terms of its well-attested OT sense of Yahweh’s saving acts/acts of salvation/deliverance (see BDB, 841.2 [6], 842.1 [6]; translation and notes at Rm 1:17). Cf Ps 40:9-10 (esp ESV, RSV, NRSV, TEV); Is 41:10 (esp LEB, NCV, NET), 45:8 (esp NET), 46:12 (esp RSV, NRSV), 51:5 (esp RSV, NET, NRSV, TEV), 58:8 (esp LEB, NRSV, TEV), 62:1; Jr 23:6; Mic 6:5 (esp RSV, NRSV, TEV). There is no reason to think that Matthew’s understanding and use of “righteousness” is any less robust than that of the prophets! That is, if the prophets themselves employ “righteousness” with different contextually-defined nuances in the same body of material, why not Matthew?+3:15Lit allowed him. Cf NET.+3:16Or when Jesus was baptized, he came up immediately from the water.+3:16Or the skies. So throughout this section.+3:16Or upon. When used with verbs of motion, ἐπί (with its object in the accusative case, as here) functions as a marker of direction (see BDAG, 364, sv 4.b.). Though it is safe to assume that the dove did actually land on Jesus, “upon” with the imperfective verb of motion here actually creates a bit of a humorous picture. Cf Mk 1:10, where εἰς ( eis) is used.+3:17Cf Gn 22:2, 16; Is 42:1.+4:3Cf Ex 4:22; Dt 32:6-9; 2 Sm 7; 1 Ch 17; Ps 2, 89, 132; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10; Mt 2:15; Lk 3:38; Jn 1:49; 1 Co 15:45.+4:4Lit he.+4:4Dt 8:3+4:5Lit him.+4:5Or edge, or summit.+4:6Ps 91:11, 12+4:7Or also, or again. Cf LEB, NASB.+4:7The use of the second person singular in this quotation doesn’t indicate that God is addressing an individual, but that He is addressing the nation as a single entity (see NAC [Dt], 162).+4:7Dt 6:16+4:10See note at 4:7 above.+4:10See note at Mt 4:7 above. The same applies here.+4:10Dt 6:13+4:11Cf Gn 21:15-19; 1 Ki 19:5-8; Ps 78:23-25, 91:11; Lk 22:43; Heb 1:14.+4:12Lit he.+4:16Lit in a land and shadow of death. This is an example of hendiadys. Hendiadys is “the expression of an idea by the use of usually two independent words connected by and (as nice and warm) instead of the usual combination of independent word and its modifier (as nicely warm)” ( Miriam-Webster’s, sv). Cf HCSB, NIV, TEV. Cf also TWOT, 767, sv ṣalmāwet; UBSHS (Lk), 100; UBSHS (Ps), 233.+4:16Is 9:1, 2. Cf Is 42:6-7, 42:19; Lk 2:32.+4:17Lit began proclaiming and saying. Cf NET.+4:18Lit he.+4:23Lit he.+4:25Lit Decapolis (“Ten Cities”). ME(H)/IT (see FSB, Mt 4:25; HNTC, 46; Robertson, Word Pictures, Mt 4:25; TCBC, 399).+5:1Lit he.+5:2Lit he opened his mouth and began to teach them. ME(I/F/OTB). The idiom “opened his mouth” was a rhetorical device used to add weight and solemnity to an occasion of speaking (see FSB, Mt 5:2; JFB, Mt 5:2; Lange, Commentary, 101). Cf Jb 3:1; Dn 10:16.+5:3Or lowly, or humble, or needy, or afflicted, or poor. ME(OTB) (see UBSHS [Mt], 107-8; BDG, 776, sv עָנִי; TWOT, 682-4). For examples, cf LXX and MT (note also the parallelisms) at Ps 22:24, 34:6, 37:14, 40:17, 69:29, 72:2, 88:15, 102:1 (intro), 109:22, 140:12; Jb 34:28, 36:6. Cf also the MT and LXX at Ps 34:18 (33:18 in the LXX). See also note at Lk 4:18.+5:3Cf Dn 7:22.+5:4Cf Is 61:3, 66:10; Ezk 9:4.+5:4Cf Is 40:1; 49:13; 51:3; 57:18; 61:2.+5:5Or the meek.+5:5Or ‘will inherit the earth.’ A quotation from Ps 37:9, 11. Cf Is 49:8, 58:13-14, 61:7, 65:9-10; Ezk 45:1, 47:21-23. Cf also CJB.+5:6Since the other promises in the “beatitudes” are eschatological in focus, most likely in view here is Yahweh’s righteousness in the sense of “deliverance” or “saving acts” (see notes at Mt 3:15 and Mt 5:10). For the motif of “hungering” or “thirsting” set in context to hope in Yahweh’s righteousness/salvation/deliverance, see Ps 42, 63, 143; Is 55; Re 21:6-7 (note the eschatological context and reference to the ‘inheritance’ in Re 21:7; cf Mt 5:5, directly above). Cf also Ps 84:2 (flesh “crying out”).+5:7Cf Dt 30:3; Ps 32:6; Is 14:1, 49:15-16, 54:8, 55:6-8; Ezk 39:25; Ho 1:6-7; Lk 1:78.+5:8Cf Ps 24:3-5, 73:1.+5:8Cf Ps 11:5, 17:5; Jb 19:26; Re 22:4.+5:9Lit sons.+5:9Cf Is 43:6; Jr 31:9; Ho 1:10; Lk 20:36; Rm 8:19-23; Re 21:7.+5:10Lit righteousness. ME(OTB). Cf Ps 31:18, 37:12-13; L-N, 88.13 In the Old Testament, the term “righteousness,” when used as a description of God’s servants (contrast this to Mt 3:15, 5:6, and 6:33, where God’s righteousness is in view; see note at Mt 3:15), usually denotes righteous ways, acts, and deeds that conform to God’s will. Cf, eg, Gn 18:19, 30:33; 1 Ki 3:6; Ps 106:3; Pr 8:18, 8:20, 10:2, 11:5, 11:18, 11:19, 12:28,13:6, 14:34; 15:9, 16:8, 16:12, 21:21; Is 5:7, 46:12, 48:1, 56:1, 58:2; Jr 4:2, 22:3, 22:15; Ezk 3, 18, 33; Ho 10:12; Am 5:6-7, 5:24, 6:12.+5:12Cf Ac 5:41.+5:12Cf Mt 6:19; 1 Ti 6:19; 2 Ti 4:1-8; 1 Pt 1:3-9.+5:13Or of the earth. Cf Mt 5:13-14. Gn 18:26-32; Ex 32:7-14; Nu 25:7; Is 59:16, 65:8; Jr 5:1; Ezk 14:14, 14:20, 22:20; Rm 11:4-5. Cf also CJB; Stern, JNTC, Mt 5:13-14.+5:13“In the ancient world...what was often sold as salt was highly adulterated and the sodium chloride could leach out in humid weather, in which case the residue (normally a form of lime) would be useless” ( L-N, 5.25).+5:13Cf Ezk 3:20, 5:7, 18:24, 18:26-29, 22:36, 33:12-18; Ml 2:1-9; Mk 9:42-49; Lk 9:62, 12:47, 14:25-33; Jn 6:66; 2 Ti 2:19-20; Heb 6:4–6, 10:26-27; 2 Pt 2:17-22; Re 2:5, 2:14-16, 2:20-23, 3:1-3, 3:15-19.+5:13Cf Lv 26:27-35; Dt 4:27, 28:64-68; 2 Ki 24:1-4; Is 5:5; Jr 9:16; Dn 9:24-27; Hab 1:5-6; Zc 13:7-9, 14:1-3; Mt 22:7, 23:37-24:2; Mk 13:1-2; Lk 21:5-6, 20-24.+5:14Cf Gn 12:3, 22:18, 26:4; Dt 4:5-8, 32-34; Ps 147:20; 2 Sm 7:23; Is 2:5, 42:6, 49:6, 60:3 Jr 4:2; Ezk 5:5; Lk 2:32; Ac 13:47.+5:14Cf Ps 48, 50:2; Is 2:1-4, 4:5, 25:6-8; Ezk 5:5.+5:16Or men, or people. Cf Gn 12:3, 22:18, 26:4; Dt 4:5-8, 32-34; Ps 147:20; 2 Sm 7:23; Is 2:5, 42:6, 49:6, 60:3 Jr 4:2; Ezk 5:5; Lk 2:32; Ac 13:47.+5:16Cf Ex 4:22; Dt 32:6; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10.+5:17Lit came to, or have come to. This rendering has been chosen to more clearly communicate the purpose present in the infinitive. The perfect tense with “come,” plus an infinitive, transfers into English a bit awkwardly. I have used “have come” in the following clause, though, since the negative particle is used there, making the statement sound more natural with the purpose statement. Cf TEV at Mk 1:24.+5:17Or to carry them out, or to fulfill them. The verb used here (πληρόω [ plēroō], lit “to make full,”) can mean to carry out/accomplish (see, eg, Lk 9:31); to bring to completion/fulfillment/goal (see, eg, Mt 1:22); and in a teaching context, to make fully known/fully clarify (see, eg, ESV, HCSB, NIV, NRSV, RSV at Col 1:25; cf also Rm 16:25, where the prophetic writings are cited as Paul’s source material for his exposition of “the mystery”). There is no reason to suppose that Jesus is not using the word in the fullest sense (pun-intended) possible here, with multiple nuances simultaneously at work. I offer the following reasons in support of this: (1) Lexically, πληρόω naturally lends itself to functioning on more broadly encompassing level when warranted by the context. (2) The Torah and the Prophets themselves form a complex corpus that includes a broad range of content, including stories, teachings, statutes, prophetic oracles, etc. Thus, the conceptual complexity of its direct object virtually forces πληρόω to multitask in this context, in order for “every yodh” and “all things” to “take place/happen” (v 18). (3) The Sermon on the Mount is obviously a teaching context that includes clarification, interpretation, correction, or expansion of prevailing ideas; at the same time, the use of γίνομαι (“take place/happen/occur/come to pass”) in v 18 indicates that prophesied events are also in view contextually. In sum, Jesus is the “arm of the Lord” (Is 53:1; cf Jn 12:38) and the “servant” (Is 52:13) who carries out and executes the Father’s redemptive plan as prophesied in the Torah and the Prophets; he is also the great Teacher (Is 30:21) who makes the purpose, meaning, goal, and authoritative interpretation of the Torah and Prophets fully known. For the gross misuse of this word in replacement theology, see Stern, JNTC, Mt 5:17. For more on πληρόω in the sense of “clarify,” see HNTC (Mt), 63; TCBC, 401. For more on the various renderings that have been proposed, see UBSHS (Mt), 123-124; ESS (Sermon on the Mount), 38.+5:18In Greek, γὰρ is marked for continuity and strengthening/support (see Runge, Disc Grammar, 51-54).+5:18Or the sky.+5:18Or land.+5:18Not out of existence altogether, but in their present form as tainted by evil and decay. Cf Gn 6:13, 9:11; Ps 72:5, 17, 89:36-37, 102:25-28, 148:6; Is 34:4-5, 65:17-25, 66:22; Jr 31:35-36, 33:20-21; 1 Co 7:31; Heb 1:10-12; Jm 1:10; 1 Pt 1:24; 4:7; 2 Pt 2:6, 3:13;1 Jn 2:17; Re 12:7-10, 21:1-4.+5:18Lit iota. ME(H/OTB). Iōta is the smallest letter of the Greek alphabet, and is here used in correspondence with yodh, the smallest letter of the Hebrew alphabet (see DBL Greek, #2740; L-N, 33.36; UBSHS [Mt], 125). Cf CJB.+5:18Lit one serif. ME (see DBL Greek, #3037).+5:19Lit looses. ME(H/OTB) (see note on “binding and loosing” at Mt 16:19). Cf ESV.+5:20See note at Mt 5:10. Note that the context (ie, the upcoming contrast between what God sees as righteous ways and the hypocritical ways and deeds of the religious leadership of the day [6:1-34]) gives further support that righteous ways and deeds and conduct are in view here.+5:20Cf Re 21:8.+5:21Lit the ancients. Cf HCSB, NLT+5:21Ex 20:13; Dt 5:17+5:21Or judgment, or condemnation.+5:22The context indicates that in these teachings the Messiah is engaging in the process of “binding and loosing” (v 19: “if someone relaxes,” literally, “if someone looses” [λύω], ie, contrary to Jesus’ own “binding and loosing” in the following discourse; for more on “binding and loosing” in its historical context, see note at Mt 16:19). Some of Jesus’ restrictive interpretations/requirements (His “bindings”) are stricter than those of His contemporaries, and some of his absolving interpretations/requirements (His “loosings”) are more forgiving and less severe than those of his contemporaries.+5:22ME. Lit “Raca,” an Aramaic word of contempt directed at the understanding or intelligence (see BDAG, 903, sv ῥακά; L-N, 32.61). See also Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58.+5:22Lit before the Sanhedrin. ME(H)/IT. See Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58.+5:22ME. Lit “you fool,” with connotations of deficiency in both intelligence and character (see Robertson, Word Pictures, Mt 5:22).+5:22Lit liable to the Gehenna of fire. Traditionally rendered “hell.” ME(H/OTB)/IT. See Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition (Downers Grove, IL: IVP Academic, 2014), 57–58; BSL, Matt 5:22, sv γέεννα; BDAG, 190, sv γέεννα; L-N, 1.21; DBL Greek, #1147. Cf., Josh 15:8; 18:16; 2 Kgs 23:10; 2 Chr 28:3; 33:6; Isa 30:33; 66:24; Jer 7:31–32; 19:2, 6; 32:35.+5:27Ex 20:14; Dt 5:18+5:31Dt 24:1+5:32In order to survive, she would likely have had to resort to prostitution, an adulterous relationship (cf Jn 4:18), or a remarriage that (in principle, according to God’s ideal) was not legitimate (cf TEV). At the time only men could initiate divorce. For further discussion and more on the cultural context, see ESS (Sermon on the Mount), 74; L-N, 88.276; NAC (Mt), 111; UBSHS (Mt), 141. Cf Lk 16:18, Jn 4:16-18.+5:32The extra prominence given to the verb here suggests that if a man decides to marry a divorced woman (perhaps instead of just using her as a prostitute) despite the stigma she now bears, marriage is so binding and holy in God’s sight that even in this scenario such a man is, in principle, guilty of committing adultery.+5:33Lit the ancients. Cf HCSB, NLT.+5:33Or swear falsely, or commit perjury. Lv 19:12.+5:33Nu 30:2; Dt 23:21+5:34Lit not to swear oaths at all. ME (see UBSHS [Jm], 187). Cf NCV and TEV at Jm 5:12.+5:35Allusions to Is 66:1-2 and Ps 48:2.+5:36Cf Dt 32:39, 1 Sm 2:6; Jb 33:19-28; Ps 30:3, 102:23; Is 26:19; Jn 11:25.+5:38Ex 21:24; Lv 24:20; Dt 19:21+5:39In this section, Jesus is setting forth a correction in interpretive priority (cf Mt 23:23). The question in view is whether to extend mercy/pity/patience, or to withhold it (cf Dt 19:21). Jesus is not contradicting the Torah here by undermining the validity of retributive punishment altogether. Rather, he is placing interpretive weight and temporally-defined priority on the Torah’s requirements in the area of mercy/patience/steadfast love (eg Mic 6:8, Zc 7:9), in view of the retributive punishment that God himself will administer in the Day of the Lord. In the Day of the wrath, God himself will throw resurrected eyeballs and teeth into the Lake of Fire (cf Mt 5:29-30, 23:33, 10:28; Mk 9:42-49; Lk 12:5; Ac 24:15; Jn 5:28-29; Re 20:15). Until that time, He is relating to the wicked of the earth (all of us!) in mercy, restraint, and longsuffering (cf Ps 32:6; Is 55:6-7; Mt 5:48; Lk 6:36; Rm 2:1-5; 2 Pt 3:9, 15). He does this in accordance with his own revealed nature: He is “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness... forgiving iniquity,” (Ex 34:6 [ESV]), and yet, He “by no means leaves the guilty unpunished” (Ex 34:7 [NET]). Israel’s exile is prolonged for the sake of mercy toward the Gentiles (Rm 11:11, 30), and yet eventually the Gentiles who oppress Israel will be punished by God (eg, Jl 3, Zc 14)—and that with help of his vindicated people (Ps 148; Is 11:14; Zc 12:6). The Messiah, therefore, is not “doing away with” the Torah and Prophets here; rather, he is distributing interpretive weight, temporally-defined, over its contents so as to synchronize their interpretation and application with God’s revealed character. Many of the Pharisees and Torah teachers of the day were not doing this (cf Mt 23:4; Jn 8:1-11), and thus God’s character was being misrepresented before the people (cf Lk 15:1-16:15) by means of the very texts he had inspired (cf Mt 15:9).+5:39Lit not to stand against. ME(H). In this context, “standing against” somebody most likely means pressing charges in a court setting (see NAC, 113; UBSHS [Mt], 148). Cf Is 50:8 (LXX). Cf also 1 Co 6:1-11.+5:40Lit your tunic.+5:40A person’s cloak provided cover from the cold at night, and was thus protected by the Torah (Ex 22:26-27; Dt 24:12-13). To voluntarily give up one’s cloak, therefore, was a significant act of self-sacrifice.+5:41Lit whoever forces you to go one mile. ME(H). Cf CJB, NLT, TEV. In New Testament times, Roman soldiers had authority to compel civilians to carry loads for them for up to a mile (see DBL Greek, #30; HNTC, 69; L-N, 37.34).+5:41Lit go with him. ME. Cf CJB, NLT, TEV.+5:42Or asking you for something, or begging you for something.+5:42Cf Dt 15:7-11.+5:43Lv 18:19+5:45Or become, or prove to be. Cf HCSB footnote.+5:45Lit sons.+5:48Lit blameless, or complete, or mature, or upright, or whole, or perfect. ME(OTB). See BDAG, 996, sv τέλειος b. The context here (God’s patience and mercy repeatedly extended to the earth over a long period of time despite its rebellion [v 5:45]), the parallel passage in Luke (Lk 6:36), and the reference to God’s own character (v 48), make it clear that Yahweh acting in accordance with the truth of his name (cf Ex 34:6-7) is what Jesus has in mind here (cf UBSHS [1 Jn], 31). The Greek word τέλειος ( teleios) may be (the NAC says, “probably is”) “reflecting an underlying Aramaic tamim” ( NAC, 115) (for examples of τέλειος ( teleios) used for the Hebrew tāmîm [“blameless” or “upright” or “whole”] in the LXX, see Gn 6:9, Dt 18:13). In OT theology, God being “upright,” or “blameless,” or “whole,” or “without defect,” or “intact,” or having “integrity,” or acting “in accord with truth and fact” (see BDB, 1071.1l; GHCLOT, 867, sv tāmîm) means that he always acts according to his own righteous character and nature, in context to his covenants (see, eg, Dt 32:4; Ps 18:30, 100:5; Pr 30:5). In other words, there is no discrepancy between who God is and what he does. He acts in a manner that is consistent and true to his character. God is merciful, longsuffering, forgiving, slow to anger, and steadfast in love, yet he also hates sin and burns with wrath toward it (see Ex 34:6-7); therefore, this is how he acts in relation to the inhabitants of the earth (again, in context to his covenants [see, eg, Gn 9:8-17; Jr 33:20-26]). Because he is slow to anger and steadfast in love/mercy, he restrains from pouring out his wrath and extends kindness to the earth over an extended period of time; eventually, however, the time of mercy comes to an end, and God pours out the wrath that had been storing up over time (cf Rm 2:1-11; 2 Pt 3). We, too, are to be steadfast in mercy, love, and patience even with respect to our persecutors and enemies now, in the knowledge that every injustice will be rectified in the age to come.+5:48Cf Ex 34:6-7.+6:1Lit your righteousness. See note at Mt 5:10. Cf CJB, NIV, NLT, TEV.+6:1Or in the sight of. Cf NET.+6:1Cf Rm 2:16, 14:10-12; 1 Co 4:5.+6:2Lit sound a trumpet before you.+6:2In Greek, the article (“the”) often functions anaphorically, that is, it sometimes points back to something mentioned previously (for more on this function of the article, see Wallace, Grammar, 217-20). Here, Jesus is referring back to the “Pharisees and experts in the Torah” mentioned in Mt 5:20.+6:2Or honored, or glorified.+6:4Or repay.+6:4Cf Pr 19:17; Lk 14:14; 1 Co 4:5.+6:5Lit so that they may appear to men. ME.+6:6Lit your inner room. ME(H)/IT (see BDAG, 988, sv ταμεῖον 2; L-N, 7.28; NBC, 913).+6:6Or secret.+6:6Or repay.+6:9Cf Ex 4:22; Dt 32:6; Is 1:2, 63:16, 64:8; Jr 31:9; Hs 11:1; Ml 2:10.+6:9Or may your Name be treated as holy, or may your Name be set apart. Lit may your Name be sanctified. ME(OTB). For the OT background behind this rendering of ἁγιάζω ( hagiazō) (typically used for the Hebrew qadash in the LXX), see Ezk 36:23. Cf the rendering here with the ESV, NASB, RSV at Ezk 36:23 (Piel in the MT); cf also the ESV and RSV at Ezk 38:16 (Niphal in the MT), and the ESV and RSV at Ezk 39:27 (Niphal in the MT). For the OT background behind the footnote rendering, see Is 29:23 (cf the footnote rendering here with the LEB). It is worth noting that irrespective of whether Ezk 36:23 or Is 29:23 provides the primary backdrop here, both of those passages are eschatological and relate to Israel’s final deliverance in context to the establishment of the Messianic Kingdom (cf the petition in the next line: “Your Kingdom come”). Cf Ps 102:15; Is 11:1-12:3 (note esp 12:3), 29:22-24; Jl 2:26-27; Ezk 36:23, 38:16, 39:7-8; Zc 13:2, 14:9; Ml 1:11-14. The cry for Yahweh to vindicate his name and his faithfulness by ending the exile of the people identified with that name, and who are the object of his faithfulness by virtue of his covenant relationship with the patriarchs, is a prominent theme in Scripture.+6:10“Kingdom” here is to be interpreted covenantally (see, eg, 2 Sm 7:13-16; Ps 89), eschatologically/apocalyptically (see, eg, Is 11; Dn 2:44-45, 7:22; Zc 12-14), Messianically (see, eg Ps 22:28; Is 9, 11; Dn 2), Israelocentrically (see, eg, Ps 102; Is 40; Ob 19-21; Zc 12-14), and concretely and geographically (see, eg, Is 9, 11, 40-66; Zc 14). It does not mean a metaphysical in-breaking of God’s will or rule (abstractly defined) from the “ethereal realm” into the “material realm” through the church in this age (Christo-Platonism). For many resources on the influence Platonism has had on Christian theology, see www.danieltrainingnetwork.org.+6:10Cf Ne 9:6; Ps 103:20, 148:1-2.+6:11Lit bread.+6:11Or our daily bread/food, or our bread/food for the coming day.+6:12Lit our debts. ME (cf Lk 4:4). Cf ISV, NCV, NLT.+6:12Or have forgiven. The aorist here can be interpreted either as a summary statement (reflecting habitual forgiving) or cumulatively (reflecting forgiveness that has taken place before the time of prayer). Both make sense contextually. Cf UBSHS (Mt), 171.+6:12Lit our debtors. ME(I/F) (see UBSHS [Lk], 429). Cf NLT.+6:13Cf Mk 14:38; 1 Co 10:13; Jm 1:13.+6:13Some manuscripts add: “For yours is the kingdom and the power and the glory, forever. Amen” (ESV).+6:16Lit don’t become sullen-faced. ME (see ANLEX, 352, sv σκυθρωπός; L-N, 25.287). Cf NCV, NET, TEV.+6:16Lit they disfigure their faces (or appearances). ME(H). “The Pharisees put ashes on their heads, wore their worst clothing, and neither trimmed their beard, washed, nor anointed themselves when they fasted” (Mills, Life of Christ, Mt 6:16-18). See also ESS (Sermon on the Mount), 123; JFB, Mt 6:16; Lange, Commentary, 126; UBSHS (Mt), 175; Vincent, Word Studies, 1:45. Cf Jr 6:26; Ezk 27:30.+6:16Lit so that they may appear to men while fasting. ME. Cf HCSB.+6:18Lit so that you may appear not to men while fasting, but to your Father. ME.+6:18Or secret.+6:18Or repay.+6:22Lit healthy, or good. ME(I/F). A “good eye” is a Hebrew idiom for generosity (see NET Bible Notes, Pr 22:9, 23:6; UBSHS [Mt], 181). Cf Pr 22:9.+6:22Cf Ps 112.+6:23Lit evil. ME(I/F) (see NET Bible Notes, Pr 22:9, 23:6; UBSHS [Mt], 181). An “evil eye” is a Hebrew idiom for selfishness, greed, and stinginess. Cf Dt 15:9, Pr 23:6-7, 28:22; Mt 20:15; Zc 5:6.+6:23Cf 1 Ti 6:9-10.+6:23Cf Is 5:20; Jr 17:9-10.+6:23Or great. Cf HCSB.+6:24Lit he.+6:26Lit the birds of the sky. ME(I/F) (see BDAG, 809, sv πετεινόν; NET Bible Notes, Mt 13:32). Cf NET at Mt 13:32.+6:26Cf Ps 145:15-16.+6:26Lit than they are. Cf NCV, TEV.+6:27Or add to his height a single cubit. A cubit was about 18 inches (see, eg, NET Bible Notes, Mt 6:27).+6:30The oven of this time was “a dome-like structure made of clay, in which wood and dried grass were burned, and then after being heated, was used for baking bread” ( L-N, 7.74).+6:32Or seek after. See note at 6:33 below.+6:32Lit of these things.+6:33Or seek. Following the lead of the NJB and REB in translation here. Cf also the CJB at Mt 6:32; the NIV and REB at Lk 12:29, and the CJB at Lk 12:30; UBSHS (Lk), 479.+6:33Cf Dt 32:35-39; Is 31:6-9, 48:11, 51:5, 54:17, 56:1; Dn 2:34, 2: 44-45, 8:25; 1 Co 1:30; 2 Co 5:1.+6:33Cf Ps 37:25.+7:1Or judge. Cf Ex 12:15-19, 22:20, 31:14; Lv 7:21-27, 17:4-14, 18:29, 19:8, 20:2, 20:27, 24:14-16, 24:23, 27:27; Nu 15:35-36; Dt 7:26, 13:9-10, 17:7, 20:2, 20:27, 21:21, 22:2, 27:9-28:68; Jn 7:15, 25. In modern Western Christianity, this verse is sometimes interpreted outside of a Day of the Lord framework, and is thus often used to minimize the seriousness of sin before God (“Don’t judge me!” many say as they consciously indulge in sin). Jesus, however, is not minimizing the seriousness of sin, nor is he doing away with the need for others in the believing community to address it (cf Mt 18; 1 Co 5; Ga 6). Rather, his point is that in view of God’s own longsuffering, patience, and restraint toward us in this age despite our own sin, we, too, must have a merciful disposition toward the wicked (praying for their repentance, cf 2 Pt 3), and a willingness to extend mercy to the repentant within the believing community (cf 2 Co 2:5-11). God himself will execute judgment impartially in the Day of the Lord according to his just standard (see, eg, Rm 2).+7:2Cf Rm 2:1-5.+7:2Cf Mt 6:14; Lk 6:36-38; Rm 2:1-5.+7:3Lit see. Connotations of self-righteousness and offense are present in this context. Cf Mt 9:11-12; Lk 7:36-40.+7:3Or pay no attention to.+7:5Cf Ga 6:1.+7:6Cf Ps 141:5; Pr 9:7-8, 11:22, 13:8, 15:31-32, 19:25, 23:9, 25:12, 27:6; Ec 7:5; Mt 18:15-20.+7:7Cf Lk 11:1-13; Re 3:7-8.+7:8Cf Pr 2:1-8, 25:2; Dn 9:20-23, 10:11-12.+7:9Lit he.+7:10Lit he.+7:10Lit him.+7:11Cf Lk 11:8-9; Jm 1:17.+7:12Cf NLT.+7:14Cf Mt 24:21; Jn 16:33; Ac 14:22; Rm 5:3; 2 Co 1:8, 4:16-18, 6:4, 8:2; Eph 3:13; Col 1:24; 1 Th 1:6, 3:3; 2 Th 1:4; Heb 11:35-36; Re 2:9-11, 7:14.+7:15Cf 2 Co 2:17, 11:8-15; 1 Ti 6:5; Re 2:2.+7:19Cf Is 30:27-33, 66:24; Mt 3:12, 5:29-30; Mk 9:43, 48; Jn 15:6.+7:20Cf Re 2:2.+7:22Cf Mk 3:13-15, 19 (Judas Iscariot); Ac 19:13-16; 2 Co 11:13-15.+7:23Lit workers/doers of lawlessness. Cf ISV, NIV, NRSV, RSV.+7:24Or words, or sayings.+7:25Cf 1 Co 3:10-14.+8:1Lit he.+8:2Lit a leper. Cf Lv 13.+8:2Lit him.+8:3Lit he.+8:3Lit his.+8:3Lit was cleansed.+8:4Lit show yourself to the priest. ME(OTB) (see Lv 14:1-32). Following the lead of the UBSHS in translation here (see UBSHS [Mt], 224). Cf CJB, NLT, TEV.+8:4Lit gift. ME(OTB) (see Lv 14:1-32). Cf CJB, TEV.+8:4Or as proof, or as a witness, or as a testimony.+8:4Or to them.+8:5Lit he.+8:7Lit he.+8:8Lit under my roof. ME. Cf CJB, NCV, NLT, TEV.+8:8Cf Jn 4:9, 18:28; Ac 10:28, 11:1-3; Ga 2:12.+8:8Lit say a word. ME. Cf CJB, NCV, TEV.+8:9Lit under myself. ME. Cf NCV.+8:12Lit the sons of the kingdom. ME(I/F). The expression “sons of the Kingdom” is clearly idiomatic (see, eg, L-N, 9.4, 11.13; UBSHS [Mt], 230), with a lot of information compressed in the genitive. Great care must be taken to render the idiom in a way that is both firmly anchored in the immediate context and cognizant of the damage that has been caused by anti-Semitic interpretations and applications of this text (for further discussion, see Stern, JNTC, Mt 8:5-13). In choosing an appropriate ME, the following factors should be taken into consideration: (1) “Kingdom” is to be understood in the same sense as in v 11, where it clearly refers to the Messiah’s eschatological kingdom. Given this, “eat” (representing participation and inclusion more generally) is most likely the verbal information that is compressed and assumed in the genitive here. (2) The context suggests that there is an unmet expectation on the part of the “sons of the Kingdom.” In other words, they thought that they were going to eat/participate in the Messiah’s Kingdom, but, contrary to that expectation, are “thrown outside.” This information, too, seems to be compressed in the genitive. (3) Jews are clearly in view here, but obviously not all Jews (Abraham, Isaac, and Jacob are themselves Jews!). The NAC describes the “sons of the kingdom” as “many from within Judaism” (see NAC [Mt], 142); this is an accurate interpretation. All these factors have been taken into account in translation here.+8:12Here, Jesus obviously isn’t referring to all Jews. Cf Rm 9:1-4, 11:1-6.+8:13Or as. ὡς ( hōs) is most likely causative here (see UBSHS [Mt], 232). Cf NLT.+8:13Lit his.+8:13Lit hour. ME. Cf CJB, HSCB, TEV.+8:14Lit his.+8:16This was a Sabbath (cf Mk 1:21, 29). Healing was forbidden on the Sabbath (cf, eg, Mt 12:2, Jn 9:16), and therefore the people had to wait until evening to bring the sick to Jesus.+8:16Lit to him.+8:16Or a word.+8:17Is 53:4+8:20Lit the birds of the sky. ME (see BDAG, 809, sv πετεινόν; NET Bible Notes, Mt 13:32). Cf NET at Mt 13:32.+8:20Lit has no place to lay his head. ME(I/F) (see L-N, 23.83). Cf TEV. Cf 1 Co 4:11; Heb 11:9-10.+8:22Lit follow me. ME(H) (see note at Mt 4:19).+8:24Lit he.+8:25Lit they.+8:26Lit he.+8:26Lit and the lake, or and the sea. ME. Cf NCV, NIV, NLT, TEV.+8:26Cf Gn 1:9, 8:1-5; Jb 38:11; Ps 18:15, 89:9, 93:4, 102:5-7, 106:9, 107:29; Jr 5:22.+8:28Lit he.+8:28Lit the region of the Gadarenes. ME(H)/IT (see NET Bible Notes, Mt 8:28).+8:28Lit they.+8:29Or Leave us alone! Lit What to us and to you? ME(I/F) (see NET Bible Notes, Mt 8:28). Cf CJB, ISV, NCV, NIV.+8:29Or torment, or torture. Cf TEV.+8:31Or began to plead with.+8:31Lit with him.+8:32Lit they.+9:2Lit they.+9:5Here Jesus is using a from-the-lesser-to-the-greater argument. This was a common form of logic and argumentation used by Jewish teachers (see NAC [Mt], 154).+9:6Or know, or realize.+9:6Or on the earth. Cf Ps 2, 8; Dn 7:13-14.+9:9Lit follow me. ME(H) (see note at Mt 4:19).+9:10Lit he.+9:10Lit his.+9:12Lit he.+9:13Ho 6:6+9:13Or to invite.+9:13Cf CJB.+9:14Lit to him.+9:14Lit Why do we and the Pharisees fast, but your disciples don’t fast? The question has been placed at the end of the verse in order to signal the switch in topic more smoothly in English.+9:15Lit the sons of the bridechamber. ME(I/F) (see L-N, 11.7). Cf most English translations.+9:17Lit they. This is an indefinite plural. Cf CJV, ISV, NCV, NIV, TEV.+9:17Lit If not/otherwise. ME. Cf CJB, ISV, ESV, RSV.+9:17Lit they.+9:18Cf TEV. Cf also Mk 5:22; Lk 8:41.+9:19Lit my daughter has now come to the end. ME. Cf HCSB.+9:20Lit him.+9:20Lit hemorrhaging. ME(OTB). This woman was most likely suffering from a vaginal hemorrhage, which meant that she was ritually unclean according to the standards of the Torah (see NET Bible Notes, Mt 9:18; UBSHS [Mt], 268). Cf Lv 15:25-30.+9:20Lit tassel. ME(OTB)/IT (see BDAG, 564, sv κράσπεδον 2; NET Bible Notes, Mt 9:20). Cf Nu 15:37-41; Dt 22:12.+9:21Or saved, or delivered.+9:24Or began telling them.+9:24Lit withdraw. ME. Cf CJB, TEV. The imperative is in the second person plural, and therefore “everybody” has been used in translation here.+9:25Lit he.+9:32Lit they.+9:32Lit to him.+9:32Lit a mute man who was demonized. ME. Cf HCSB, ISV, NCV, TEV.+9:36Or he was moved with compassion for them. Lit he was moved in the inward parts. ME(I/F) (see DBL Greek, #5072).+9:36Or weary.+9:36Or dejected. Lit thrown, or put down. ME(I/F) (see UBSHS [Mt], 280).+10:1Lit he.+10:5Lit sent out, giving orders to them and saying. Cf CJB, NCV, NIV, TEV.+10:5Lit on the road to the Gentiles. ME. Cf CJB, NET.+10:6Lit house. ME (see L-N, 11.58).+10:9Lit for your belt/girdle. ME(H)/IT. “A ζώνη was normally quite wide and could be readily folded. As such, it was often used to carry money” ( L-N, 6.178).+10:10Lit two tunics, or two inner garments. ME (see NET Bible Notes, Mt 5:40). Cf CJB, HCSB, ISV, NCV, NET, NIV, TEV.+10:10Lit worthy of his food/nourishment. ME (see UBSHS [Mt], 290). Cf Brc, LEB, NET, NIV, NJB, Phps.+10:11Lit who is worthy in it, or who is suitable in it. ME(H/OTB). Cf TEV. The context here (the provision of food and other needs [vv 9-10]; a “worthy” man/household in contrast to those who “refuse to welcome/receive” [v 14]) indicates that this phrase is being used idiomatically for a hospitable and welcoming person/home/household. Cf UBSHS (Lk), 365. The language used in the translation here is drawn from Jb 31:32. Cf Gn 19:1-2; Jg 19:11-20; 1 Sm 25:5-38; 2 Ki 4:8-10; Jb 31:32; Mt 10:40; 2 Co 7:15.+10:11Lit and there/in that place. ME. Cf NCV, NLT, NIV here; NLT and TEV at Mk 6:10.+10:12Or house, or household.+10:13Lit worthy, or suitable. ME(H/OTB) (see note at Mt 10:11 above).+10:13Cf 1 Sm 16:4-5.+10:13Lit If it is not worthy. ME (H/OTB) (see note at Mt 10:11 above). Cf 1 Sm 25:1-39.+10:14Or words. Cf NET, NLT.+10:16Or wise, or prudent. Cf TEV.+10:17Lit they.+10:17Cf 2 Co 11:24.+10:18Cf Ac 9:15, 25:1-26:32; 2 Ti 4:16-17.+10:19Lit how or what you might speak. ME. Cf CJB, ESV, HCSB, LEB, NCV, NET, NLT, NRSV, RSV, TEV.+10:19Lit in/at that hour. ME. Cf CJB, NCV, NET, NIV, TEV.+10:19Lit it will be given to you in that hour what you should speak. ME. Cf NCV, NLT, TEV.+10:19Cf Ac 4:13, 29; Eph 6:19.+10:20Cf Eph 6:19.+10:22Or delivered.+10:23Cf Is 40:9-10; 52:7-10.+10:27Lit What I tell you in the dark. ME(I/F) (see L-N, 28.71).+10:27Cf Ac 2.+10:28Cf Gn 31:42, 53; Jb 28:28; Ps 111:10; Pr 1:7, 9:10, 15:33; Ec 12:3; Is 2:22, 8:13, 11:3.+10:28Ie, the second death, or eternal torment in a resurrected body in the lake of fire. Cf Is 66:24; Mt 5:29-30, 23:33, 10:28; Mk 9:42-49; Lk 12:5; Ac 24:15; Jn 5:28-29; Re 2:11, 14:11, 20:6, 20:14-15, 21:8.+10:29Lit assarion. ME(H) (see NET Bible Notes, Mt 10:29). This was a small copper coin.+10:33Cf 2 Ti 2:11-13.+10:34Cf Lk 2:34.+10:36Mic 7:6+10:37Lit The one who cherishes/loves. ME (see translation and notes at 1 Co 16:22; cf BSL, Mt 10:37, sv φιλέω). Loyalty/allegiance is clearly the focus in this context.+10:38Lit and follow after me. ME(H) (see translation and notes at Mt 4:19; VCC [Mt 10:38]). Cf Jn 6:66.+10:39Cf Ps 49.+10:39Cf Mt 16:25; Mk 8:35; Lk 9:24, 17:33; Jn 12:25.+10:41Cf 1 Kg 17:10–15; 18:4; 2 Kg 4:8.+10:41Or because he is a prophet. Lit in the name of a prophet. ME(I/F) (see BDAG, 714, sv ὄνομα 3; L-N, 58.22; Robertson, Word Pictures, Mt 10:41). Cf CJB, ESV, HCSB, ISV, NIV, NLT, RSV, TEV.+10:41Or wage. Cf Lk 14:14; 1 Co 3:8.+10:41Or because he is a righteous man. Lit in the name of a righteous man. ME(I/F) (see BDAG, 714, sv ὄνομα 3; L-N, 58.22; Robertson, Mt 10:41).+10:42Lit these little ones, or these small ones. ME (see BDAG, 651, μικρός 2.a.; UBSHS [Mt], 316, 561-2). “Little ones” in this context does not refer to children, but to ordinary, common people who are thought to be of little importance (which, at this time, certainly could include children).+10:42Or as a disciple. Lit in the name of a disciple. ME(I/F) (see BDAG, 714, sv ὄνομα 3; L-N, 58.22; Robertson, Word Pictures, Mt 10:41). Cf CJB, ESV, HCSB, ISV, NCV, NIV, RSV, TEV.+11:2Lit the deeds of the Messiah. Cf CJB, HCSB, NCV, NET, NIV, NLT, NRSV, TEV.+11:2Lit he sent [word] through his disciples. A question is implied by the context (see NET Bible Notes, Mt 11:2). Cf NET, NLT.+11:3This is most likely an allusion to Ml 3:1-4.+11:5Or the weak, or the poor, or the humble, or the afflicted. ME(OTB) (see notes at Mt 5:3 and Lk 4:18).+11:5These are allusions to Is 35:5-6 and 61:1 (LXX). Cf Lk 4:18; Jm 2:5.+11:6Or fall away, or take offense. This may be an allusion to Is 8:14 (following a string of other allusions to Isaiah). Cf Ps 118:22, Is 28:16, Rm 9:33, 1 Pt 2:6-8.+11:10Lit before your face. ME(I/F) (see L-N, 67.19).+11:10Ml 3:1+11:11Lit among those born of women. ME(I/F) (see UBSHS [Mt], 326). Cf NLT, TEV.+11:11Or least.+11:11Cf Is 60:21-22.+11:12For examples of βιάζω ( biazo) used in the sense of “strongly urge,” see the LXX at Gn 33:11, Jg 19:7, and 2 Sm 13:25-27. Cf also the HCSB and NET renderings of βιάζω at Lk 16:16. Most translations choose the middle voice interpretation of the verb here. By doing this, however, they unfortunately end up creating the perception of a contradiction between the parallels (even the HCSB, which renders Lk 16:16 as “strongly urged,” doesn’t translate the parallel passage consistently here). The Lukan parallel makes it clear that the message of the Kingdom is what Jesus has in mind here. “Strongly urged” allows for a consistent meaning and translation in both Matthew and Luke. The point here is simply that both John and Jesus have been passionately presenting and urging the Kingdom of Heaven as the alternative to the “unquenchable fire” of Gehenna (Mt 3:12). Like the prophets of old, both John and Jesus called the nation to “repent!” (cf Mt 3:2, 4:17). However, also like the OT prophets (see, eg, 2 Ch 36:15-16), John and Jesus experienced hostility from many in the nation when presenting their message (bear in mind that this section begins with John having doubts because he was in prison for his message).+11:12Drawing from ANLEX (see ANLEX, 91, sv βιαστής) and DBL Greek (see DBL Greek, #1043) in the translation of βιαστής ( biastēs) here, with some modifications. BDAG notes all three examples of this word outside the NT are pejorative (see BDAG, 176, sv). Jesus seems to be using the cognates to make a play on words here: The Kingdom of Heaven is being strongly urged (cf the HCSB at Lk 16:16), and yet men who urge and use violence are attacking it. Though it is difficult to bring the word-play fully into English, I have tried to signal the connection here through the use of “urge” in translation. Cf 2 Ch 36:15-16; Mt 12:14, 16:22-23, 26:52-55; Mk 3:6; Lk 3:19-20, 4:28-29; Jn 10:32; Ac 5:35-37, 21:38.+11:12Cf 2 Ch 36:15-16; Mt 12:14, 16:22-23, 26:52-55; Mk 3:6; Lk 3:19-20, 4:28-29; Jn 10:32; Ac 5:35-37, 21:38.+11:14Ml 4:5. Cf Lk 1:17; Jn 1:21.+11:14Cf Ml 4:5. John is “Elijah” in the sense that his ministry is carried out “in the spirit and power of Elijah” (Lk 1:15). The coming of Elijah himself awaits the end of the age (cf Ml 4; Re 11).+11:15Lit He who has ears, let him hear. ME(I/F) (see L-N, 24.59; NET Bible Notes, Lk 8:8; UBSHS [Mt], 330).+11:18Lit John came neither eating nor drinking. ME(OTB/H) (see ESS [Lk], 311-12; UBSHS [Mt], 333). Cf Nm 6:1-21.+11:18Lit they.+11:19Lit The Son of Man came eating and drinking. See note at v 18 above.+11:19Lit they.+11:19Here “wisdom” is being personified. Cf, eg, Pr 1:20, 8:1. Cf also Mt 23:34 and Lk 11:49.+11:19Cf Pr 2:20, 5:7, 7:24, 8:1, 32; Mt 23:34; Lk 11:49.+11:20Lit he.+11:23Or to heaven.+11:25Or praise.+11:25Lit the wise and understanding. ME(H). In this context, “wise and understanding” means expertise based on education (see BDAG, 935, 2.a.; L-N, 32.35). Cf CJB, HCSB, NIV, TEV.+11:25Or revealed them, or disclosed them, or unveiled them.+11:25Lit small children. ME(I/OTB) (cf Ps 18:8 in the LXX [Ps 19:7 in the MT]). Cf CJB, REB.+11:25Cf Is 29:14; 1 Co 1:18-2:16.+11:26Or that such was your gracious will, or that such was pleasing to you. Lit that such was well-pleasing in your sight. ME (see BDAG, 325, sv ἔμπροσθεν 1.b.δ; Ibid, 404, sv εὐδοκέω 1; NET Bible Notes, Mt 11:26; TLNT, 2:99-106, sv εὐδοκέω; UBSHS [Mt], 342).+11:27Lit to me. ME (see translation and notes at Jn 3:3, 6:37-40, 10:27-29, 16:15, 17:6-11).+11:27Or all things. Cf Jn 3:25, 6:37-40.+11:27Or no one fully knows, or no one knows. Since “the wise and learned” did have access to substantial knowledge about God and the Messiah from the Torah and the Prophets, ἐπιγινώσκω ( epiginōskō) is most likely being used here in the sense of “full/true/accurate knowing” (see, eg, ANLEX, 163, sv 2; BDAG, 369, sv 1.b.; ESL, #1921.1). Cf CJB, ISV, NLT. Cf also Mt 5:17-18, 13:52; translation and notes at Jn 3:13.+11:27Or no one fully knows, or no one knows.+11:27Or desires, or wills.+11:27Cf Ps 87:4; Jr 4:22, 9:3-6, 9:24, 31:34; Is 54:13; Mk 3:14; Jn 14:6-7.+11:28Lit and who have been made to carry a burden/load. ME(H). In this context, “load” is referring to certain requirements imposed by the Pharisees and teachers of the Torah, which were based on faulty interpretations and applications of the Torah and Prophets (see Mt 9:35-36, 15:9, 16:19, 23:4; Mk 7:1-12; Lk 11:46; Ac 15:10; cf also UBSHS [Mt], 344).+11:29Cf Jn 14:15; Ac 15:10.+11:29Jr 6:16. Cf Ps 116:7-9.+11:30Lit the yoke of/from me.+11:30Or gracious. For this gloss of χρηστός ( chrēstos), see L-N, 88.68. Given that Jesus’ statements here are built on the metaphor of oxen working hard and laboring in the field, the rendering “easy,” in my opinion, isn’t the best translation choice—especially in modern Western cultures where ease and comfort are valued so highly. The term here does not mean “a piece of cake,” but kind and gracious. In other words, although difficulty is involved, by God’s grace it isn’t unbearable (cf, eg, 2 Co 1:3-10, 12:9), and actually serves to sanctify us (cf, eg, Rm 5:2-4).+11:30Lit the load of/from me.+11:30Lit light. See note at “kind” above. The same applies here. Cf 2 Co 4:17, 12:9. Again, “light” here does not mean “involving no difficulty” (cf 2 Co 4:17: “these light [Gk: ἐλαφρός ( elaphros)] and momentary afflictions”), but not too heavy to carry. The oxen still work and labor in the field (cf 1 Co 3:8, 9:9).+12:1Cf Dt 23:25.+12:2Lit to him.+12:3Lit he.+12:4Cf Ex 25:30; Lv 24:5-9; 1 Sm 21:6.+12:4Lit except the priests alone. Cf Lv 24:5-9.+12:7Ho 6:6.+12:7Lit the innocent. ME. Cf NCV.+12:9Lit he.+12:10Lit they. Cf TEV.+12:10Lit to him.+12:10Lit Is it lawful…? ME(H) (see UBSHS [Mt], 353-8). Cf CJB, NLT, TEV.+12:11Lit he.+12:12Lit man.+12:13Lit he.+12:13Lit it.+12:14Lit took counsel against him. ME (see UBSHS [Mt], 361).+12:18Lit my soul. In both the OT and NT, “soul” is often used in reference to the whole person (see UBSHS [Mt], 365). Cf CJB, ISV, NCV, NET, NIV, NLT, TEV.+12:18Or on whom my favor rests.+12:18Or to.+12:18Or for the nations. Cf Gn 12:3, 28:14, 49:10; Ps 2:8-9, 72:8, 82:8, 89:27; Is 2:1-5, 9:6-7, 11:1-9, 42:6, 49:6-8; Zc 9:10; Re 2:26-29.+12:19Cf Mt 12:14-15 above.+12:19Or loud speeches from him. Lit the [loud] voice/call/sound of him. ME/IT (see DBL Greek, #5889; UBSHS [Mt], 367). Cf TEV.+12:20Cf Is 11:3-4; Jn 5:30, 7:24, 8:15-16, 8:26, 9:39.+12:21Is 42:1-3. Cf Is 42:6, 49:6-8.+12:22Lit to him.+12:22Lit he.+12:23Cf Mt 11:2-6.+12:27Lit For that reason they will be the judges of you. ME (see UBSHS [Mt], 375). In this context, “judge” means to “condemn” in the sense of refuting an argument or accusation. Cf NEB, TEV.+12:28Or has as good as come upon you, or is certain to come against you, or has come upon you. VPR. See VCC (Matt 12:28). Cf. also Reginald H. Fuller, The Mission and Achievement of Jesus: An Examination of the Presuppositions of New Testament Theology , Studies in Biblical Theology (London: SCM Press Ltd, 1954), 25–28.+12:29Or the strong man’s.+12:30IT. σκορπίζω ( skorpizō) is functioning causatively and transitively, with “flock” most likely being the implied direct object (see BDAG, 931, sv 1). The point is that while Jesus is caring for and gathering the flock as a good shepherd, saving them from the wolves who have been devouring them (in this case demons), the Pharisees would rather abandon them to the wolves and let them by devoured. Because of this, they were false shepherds. Cf Jn 10.+12:30Cf Ezk 34:1-24; Jn 10:1-18.+12:34Cf Jn 8:42-47.+12:35Lit out of his good storehouse. ME. Cf NIV.+12:35Lit out of his wicked storehouse. ME. Cf NIV.+12:39Cf Dt 6:16; Is 7:12, 13:10, 34:4; Jl 2:10, 30-31; Am 5:18; Hab 3:11; Mal 3:15; Mt 24:29; Mk 8:11-12; Lk 21:11; Ac 5:9; Re 6:12-13, 8:12. In Scripture, signs from heaven are typically portents of impending doom, judgment, and punishment (see, eg, Is 13:10, 34:4; Jl 2:10, 30-31; Hab 3:11; Mt 24:29; Lk 21:11; Re 6:12-13, 8:12). By clamoring for the Messiah to punish Israel’s enemies before the appointed time (the Day of the Lord), instead of relating to them in longsuffering and restraint in this age as God does, the Pharisees posing the question reveal their blindness to the fact that they themselves also deserve the judgment that signs from heaven would signal (cf Am 5:18; Rm 2).+12:40Jnh 1:17+12:41Lit at the proclamation of Jonah. ME. Cf NCV.+12:43Cf Isa 13:21; 34:14.+12:43Or rest, or a place of rest.+12:44Lit my house from where I came out.+12:46Lit he.+12:48Lit he.+13:5Lit did not have much soil. ME (see UBSHS [Mt], 403).+13:5Lit because they did not have depth of soil. ME (see UBSHS [Mt], 403).+13:6Lit because it did not have root. ME. Cf NET.+13:9Lit He who has ears, let him hear. ME(I/F) (see note at Mt 11:15).+13:11Lit To you it has been entrusted/granted/given to understand.+13:11Cf Dn 2:17-47, 4:9; Rm 11:25, 16:25; 1 Co 4:1-2, 15:51; Eph 1:9, 3:3-9, 5:32, 6:19; Col 1:26-27, 2:2, 4:3; 1 Ti 3:9, 16; Re 1:20, 10:7, 17:5.+13:12Lit If someone has, or He who has. ME(OTB)/IT (cf the discussion below with ESS [Lk], 349; Lange, Commentary [Lk], 128; NAC [Lk], 249; Robertson, Word Pictures, Lk 8:18; UBSHS [Mt], 408). Great care must be taken in translation here in order to avoid creating wrong impressions in the minds of readers. The following factors must be taken into consideration. (1) In view here contextually is “understanding/knowledge” (v 11), not material possessions. A financial metaphor is being applied to the administration of God’s revelation. Using “something” as the implied direct object (cf, eg, CJB, ISV, TEV) of “have” creates confusion here. The NCV and NLT provide the better models here, in my opinion. (2) Once “understanding” is made explicit, however, we now hit another problem. Most English readers will read “have understanding” as “to understand.” When applied to the entire verse, this, too, creates a wrong impression, because it puts too much stress on the intellectual faculties. In other words, it makes it sound like understanding is withheld from those who just can’t figure out what Jesus is saying. But that is not the primary issue contextually. The primary question is, “To whom does God entrust understanding/revelation of ‘the mysteries’?” not “Who is smart enough?” Assumed here is the ancient view of the heart as the seat of the will, mind, and emotions (see note at Mk 3:5). Within the worldview of Jesus and his listeners and the Biblical writers, these faculties were seen as dynamically interrelated. Note that in support of his statement here, in vv 14-15 Jesus quotes from Is 6:9-10, where God’s decision to withhold understanding is based on the condition of the people’s “heart” conceived in terms of all three faculties. In other words, their minds are dull, their wills are stubborn, and they are unfeeling/calloused (see the translation and note at Mk 3:5), and God is unwilling to give/entrust understanding to people who relate to him like this. If there remains any doubt that the faculties as an integrated whole, rather than the intellect alone, are being addressed by Jesus in this saying, other Scriptures quickly put it to rest: See, eg, Mt 19:8 (where “hardness of heart” prevents people from rightly understanding and interpreting the Torah); Mk 3:5 (where “hardness of heart” prevents people from rightly understanding the Sabbath); Mk 6:52 (where “hardness of heart” prevents the disciples themselves from understanding the lesson Jesus was teaching them through the miracle of the fish and the loaves); Mk 8:17 (where a lack of perception and understanding concerning Jesus’ statement in Mk 8:15 is attributed to “hardness of heart”); Mk 16:14 (where “unbelief” and “hardness of heart” are closely associated); Lk 24:25, 45 (in v 25, Jesus rebukes them for their “foolishness” and “slowness of heart to believe,” and then proceeds to expound the Scriptures; in v 45, he “opens their minds to understand the Scriptures,” and then proceeds to expound the Scriptures); Mt 11:25-30 (where understanding/revelation is given to the simple [“children”] in context to receiving instruction from the Messiah as a disciple, but “hidden” from the “wise and learned”); Mk 4:24-25 (where understanding is given in proportion to one’s “attentiveness/careful consideration,” which implies eagerness, humility, a willingness to listen, etc); Lk 8:18 (where further understanding is given based on “how” people hear, ie, if they “hear the word with a noble and good heart” [v 15] or not). (3) Implied in the financial language used here is the idea of lesser and greater amounts, as indicated in most English translations. This means that connotations of stewardship and faithfulness are also present contextually. The point here is not that God gives/entrusts “more” simply because someone has “little,” but because someone is faithful/trustworthy with little, as evidenced by the way they relate to it (ie, with humility, care, attentiveness, willingness, responsibility, integrity, etc [cf Mt 21:43, 24:45, 25:21-23; Lk 16:10-12, Lk 19:17]). This is particularly true when the thing being given is an understanding of God’s “mysteries.” Failure to make the connotations of stewardship explicit here leaves the text open to the impression that God is randomly giving the members of some elite group a privileged “gnosis” to be kept to themselves. This is clearly not the point. The point is that the Messianic instruction is so holy that it must be entrusted to humble and trustworthy leaders and servants who will pass it on faithfully (cf Mt 10:27, 16:17-19, 21:43; Mk 4:21-25, 34; Rm 11:25, 16:25; 1 Co 4:1-2, 9:17; Ga 2:7; Eph 1:9, 3:3-9, 5:32, 6:19; Col 1:26-27, 2:2, 4:3; 1 Th 2:3; 1 Ti 1:11, 3:9; Tit 1:3). All of these factors have been taken into consideration in translation here and at 12b. Note that the explanation of the parable of the sower that follows highlights the different responses to the message that is sown.+13:12Cf Mt 10:27, 16:17-19, 21:43; Mk 4:21-25, 34; Rm 11:25, 16:25; 1 Co 4:1-2, 9:17; Ga 2:7; Eph 1:9, 3:3-9, 5:32, 6:19; Col 1:26-27, 2:2, 4:3; 1 Th 2:3; 1 Ti 1:11, 3:9; Tit 1:3.+13:12Cf Dn 1:17, 2:20-23, 7:15-16, 8:15-16, 9:20-23; Mt 13:52, 25:29; Rm 15:14; 1 Co 1:5; Eph 1:7-9, 16-18.+13:12Lit Whoever does not have, even what he has. ME(OTB)/IT (see note at Mt 13:12 above).+13:12Cf Is 5:13; Ho 4:4-6, 6:7-10; Mic 3:9-12; Zp 3:4; Mal 2:7-9; Mt 21:33-46; Rm 11:7-15, 25.+13:13Cf Dt 29:4; Is 42:19-20 Jr 5:21; Ezk 12:2; Rm 11:8; 2 Co 3:14, 4:4.+13:14This is an οὐ μὴ ( ou mē) + aorist subjunctive construction, which is the strongest and most emphatic form of negation in Koine Greek (see Black, Grammar, 180; Mounce, Grammar, 316; NET Bible Notes, Re 3:3). Many translations attempt to convey the strength of the negation of the οὐ μὴ + aorist subjunctive here with a temporal adverb (cf CJB, ESV, HCSB, LEB, ISV, NET, NIV, RSV). This is very unfortunate. Not only is there nothing contextually to support a temporal idea here, but a perpetual blindness of the nation is also flatly contradicted by other Scriptures (see, eg, Is 4:2-6, 6:11-13; 60:21-22; Zc 12:10-13:1; Rm 11:23-31). More accurate here are the ASV, NASB, NCV, and TEV. A non-temporal adverb has been used to convey the strength of the negation here.+13:15Lit For the heart of this people has become fat. ME(I/F/H/OTB) (see note at Mk 3:5). Cf Dt 32:15.+13:15Cf Rm 10:21, 11:25.+13:15Is 6:9-10 (LXX). Cf Dt 30:2; Ne 1:9; Lam 3:40; Is 55:7; Jl 2:12-13; Ml 4:5-6.+13:16Cf 1 Co 2:6-16.+13:17Cf 1 Pt 1:10-12.+13:19Cf 2 Co 4:4.+13:21Lit he has no root in himself. ME. Cf NCV, NLT, TEV.+13:21Or falls away. Cf Jb 2:9; Ps 118:22; Is 28:16; Mt 11:2; Rm 9:33; 1 Pe 2:6-8.+13:25Lit darnel. ME(H)/IT (see ANLEX, 186, sv ζιζάνιον; BSL, Mt 13:25, sv ζιζάνιον; ESL, #2215; L-N, 3.30; Robertson, Word Pictures, Mt 13:25). Cf 2 Co 11:1-29; 1 Jn 4:1-3; Re 2:2.+13:26Lit the darnel. ME(H)/IT (see note at Mt 13:25 above).+13:30Lit and at the appointed time of harvest.+13:30Cf Re 14:14-20.+13:32Lit and becomes a tree. EFE. Here Jesus is using hyperbole here for rhetorical effect (see NET Bible Notes, Mt 13:32).+13:32Lit the birds of the sky. ME (see BDAG, 809, sv πετεινόν; NET Bible Notes, Mt 13:32). Cf NET.+13:32Dn 4:12; Ezk 17:23+13:32Cf Ps 47:7; Is 2:2-4, 9:6-7, 60:1-16; Dn 2:34-35, 44-45; Zc 14:9, 16; Ml 1:14; Ac 10:9-48.+13:33Lit like leaven, or like yeast. ME(H)/IT (see LBD, sv leaven).+13:33Or mixed into, or kneaded into.+13:33Or 39.4 liters. Lit three sata. ME(H) (see UBSHS [Mt], 426). Cf HCSB, TEV.+13:33Or all of it was leavened, or all of it was fermented, or all of it was swollen up. Cf CJB, NCV, NET, TEV; L-N, 5.12.+13:33Cf Lv 23:17; Mk 4:26-28; Rm 11:11-16; 1 Co 15:20-23; Eph 1:13-14; Col 1:24-29, 3:1-3.+13:35Lit I will open my mouth. ME(I/F) (see note at Mt 5:2).+13:35Ps 78:2. Cf Dn 2:22; Rm 16:25; 1 Co 2:6-10; Eph 1:9, 3:1-13; Col 1:24-29.+13:36Lit he.+13:36Lit darnel. ME(H)/IT (see note at Mt 13:25).+13:38Or people. Lit sons.+13:38Lit the darnel. ME(H)/IT (see note at Mt 13:25).+13:38Or people. Lit sons.+13:38Cf 2 Co 11:13-15; Re 2:2.+13:39Or consummation, or conclusion, or completion.+13:40Or with fire. Cf Mt 3:12; Mk 9:43, 48.+13:41Cf Mt 18:7-9; Re 21:7.+13:42Dn 3:6+13:43An allusion to Dn 12:3.+13:43Cf Dn 2:44-45, 7:22; 1 Co 15:41-42.+13:43Lit He who has ears, let him hear. ME(I/F) (see note at Mt 11:15).+13:47Cf Gn 12:3,18:18, 22:18, 26:4, 28:14; Is 42:5, 49:6; Lk 2:32; Mt 8:11, 28:16-20; Mk 16:14-20; Ac 3:25, 10:9-48, 11:18, 13:47-48, 14:27, 26:15-18; Eph 3:1-13; Col 1:21-29; Re 7:1-13.+13:48Lit it.+13:48Lit they.+13:50An allusion to Dn 3:6.+13:52Cf Jb 23:12; Ps 119:11; Pr 2:1-4, 7:1.+13:54Lit them.+13:57Cf Ps 118:22; Is 8:14; 28:16; Mt 11:6; Lk 2:34; Rm 9:33; 1 Pe 2:6-8.
=