Lukas 8:16-18
Konteks8:16 “No one lights 1 a lamp 2 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 3 8:17 For nothing is hidden 4 that will not be revealed, 5 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 6 for whoever has will be given more, but 7 whoever does not have, even what he thinks he has 8 will be taken from him.”
Markus 4:21-29
Konteks4:21 He also said to them, “A lamp 9 isn’t brought to be put under a basket 10 or under a bed, is it? Isn’t it to be placed on a lampstand? 4:22 For nothing is hidden except to be revealed, 11 and nothing concealed except to be brought to light. 4:23 If anyone has ears to hear, he had better listen!” 12 4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, 13 and more will be added to you. 4:25 For whoever has will be given more, but 14 whoever does not have, even what he has will be taken from him.” 15
4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. 4:29 And when the grain is ripe, he sends in the sickle 16 because the harvest has come.” 17
Matius 13:24-30
Konteks13:24 He presented them with another parable: 18 “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds 19 among the wheat and went away. 13:26 When 20 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 21 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So 22 the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At 23 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 24 gather 25 the wheat into my barn.”’”
Markus 4:30-34
Konteks4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it? 4:31 It is like a mustard seed 26 that when sown in the ground, even though it is the smallest of all the seeds in the ground – 4:32 when it is sown, it grows up, 27 becomes the greatest of all garden plants, and grows large branches so that the wild birds 28 can nest in its shade.” 29
4:33 So 30 with many parables like these, he spoke the word to them, as they were able to hear. 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.
Matius 13:31-52
Konteks13:31 He gave 31 them another parable: 32 “The kingdom of heaven is like a mustard seed 33 that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, 34 so that the wild birds 35 come and nest in its branches.” 36
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 37 three measures 38 of flour until all the dough had risen.” 39
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: 40
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 41
13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He 42 answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people 43 of the kingdom. The weeds are the people 44 of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As 45 the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 46 13:42 They will throw them into the fiery furnace, 47 where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. 48 The one who has ears had better listen! 49
13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.
13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 50 where there will be weeping and gnashing of teeth.
13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 51 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
Markus 4:35-41
Konteks4:35 On that day, when evening came, Jesus 52 said to his disciples, “Let’s go across to the other side of the lake.” 53 4:36 So 54 after leaving the crowd, they took him along, just as he was, in the boat, 55 and other boats were with him. 4:37 Now 56 a great windstorm 57 developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But 58 he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So 59 he got up and rebuked 60 the wind, and said to the sea, 61 “Be quiet! Calm down!” Then 62 the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? 63 Even the wind and sea obey him!” 64
Matius 8:23-27
Konteks8:23 As he got into the boat, his disciples followed him. 65 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 66 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 67 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 68 the winds and the sea, 69 and it was dead calm. 8:27 And the men 70 were amazed and said, 71 “What sort of person is this? Even the winds and the sea obey him!” 72
Lukas 8:22-25
Konteks8:22 One 73 day Jesus 74 got into a boat 75 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 76 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 77 came down on the lake, 78 and the boat 79 started filling up with water, and they were in danger. 8:24 They 80 came 81 and woke him, saying, “Master, Master, 82 we are about to die!” So 83 he got up and rebuked 84 the wind and the raging waves; 85 they died down, and it was calm. 8:25 Then 86 he said to them, “Where is your faith?” 87 But they were afraid and amazed, 88 saying to one another, “Who then is this? He commands even the winds and the water, 89 and they obey him!”
[8:16] 1 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 2 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 3 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 4 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 6 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 7 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 8 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[4:21] 9 sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
[4:21] 10 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[4:23] 12 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).
[4:24] 13 tn Grk “by [the measure] with which you measure it will be measured to you.”
[4:25] 14 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:25] 15 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[4:29] 16 tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
[4:29] 17 sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.
[13:24] 18 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:25] 19 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
[13:26] 20 tn Here δέ (de) has not been translated.
[13:27] 21 tn See the note on the word “slave” in 8:9.
[13:28] 22 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
[13:30] 23 tn Here καί (kai) has not been translated.
[13:30] 25 tn Grk “burned, but gather.”
[4:31] 26 sn Mustard seeds are known for their tiny size.
[4:32] 27 tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.
[4:32] 28 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[4:32] 29 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[4:33] 30 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:31] 31 tn Grk “put before.”
[13:31] 32 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 33 sn The mustard seed was noted for its tiny size.
[13:32] 34 sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
[13:32] 35 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:32] 36 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:33] 38 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:33] 39 tn Grk “it was all leavened.”
[13:33] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:35] 40 tc A few important
[13:35] tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.
[13:35] 41 sn A quotation from Ps 78:2.
[13:37] 42 tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:38] 43 tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”
[13:38] 44 tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
[13:40] 45 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
[13:41] 46 tn Grk “the ones who practice lawlessness.”
[13:42] 47 sn A quotation from Dan 3:6.
[13:43] 48 sn An allusion to Dan 12:3.
[13:43] 49 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
[13:50] 50 sn An allusion to Dan 3:6.
[13:52] 51 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
[4:35] 52 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 53 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[4:36] 54 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 55 tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).
[4:36] sn A boat that held all the disciples would be of significant size.
[4:37] 56 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:37] sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[4:38] 58 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 59 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:39] 60 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 61 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
[4:39] 62 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 63 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[4:41] 64 sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
[8:23] 65 sn A boat that held all the disciples would be of significant size.
[8:25] 66 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 67 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 68 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 69 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 70 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 71 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 72 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:22] 73 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
[8:22] 74 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 75 sn A boat that held all the disciples would be of significant size.
[8:22] 76 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 78 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 79 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 80 tn Here δέ (de) has not been translated.
[8:24] 81 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 82 tn The double vocative shows great emotion.
[8:24] 83 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 84 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 85 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 86 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 87 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 88 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 89 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
