Matthew 13:24-43

Matthew 13:24-43
Narrative Lectionary 126


24 He put beforeI them anotherII parable:III, IV

Notes on verse 24a

I “put before” = paratithemi. 19x in NT. From para (by, beside, in the presence of) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is properly, to set beside or place before. So, it can mean to set or serve a meal, to deposit something with someone, to set forth an argument. It can also mean to entrust, commend, or tell a parable (as setting forth information).
II “another” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).
III “parable” = parabole. From paraballo (literally to throw beside, compare, arrive, liken); {from para (by, beside, in the presence of) + ballo (to throw, cast, place, put, drop)}. This is a parable, comparison, adage. Quite often a tale told or a metaphor to establish a point, but it could be a true story.
IV {untranslated} = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

“The kingdomV of heavenVI may be compared toVII someoneVIII

Notes on verse 24b

V “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
VI “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
VII “be compared to” = homoioo. 15x in NT. From homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is to compare, liken, resemble, become similar.
VIII “someone” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.

who sowedIX goodX seedXI in his field,XII 

Notes on verse 24c

IX “sowed” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.
X “good” = kalos. This is good, noble, beautiful, correct, or worthy. This is external signs of goodness like beauty, demonstrations of honorable character, showing moral virtues. A different word, agathos, speaks of intrinsic good.
XI “seed” = sperma. Related to “sowed” in v24. From speiro (see note IX above). This is something sown so it could be seed or offspring and descendants. This is where the word “sperm” comes from.
XII “field” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”

25 but while everybody was asleepXIII an enemyXIV, XV cameXVI

Notes on verse 25a

XIII “asleep” = katheudo. From kata (down, against, throughout, among) + heudo (to sleep). This is to settle down to rest, to sleep, fall asleep in a literal or figurative sense.
XIV “enemy” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
XV {untranslated} = anthropos. Same as “someone” in v24. See note VIII above.
XVI “came” = erchomai. This is to come or go.

and sowed weedsXVII among the wheatXVIII and then went away.XIX 

Notes on verse 25b

XVII “weeds” = zizanion. 8x in NT. Perhaps originally a Sumerian word. This is zizanium – a plant that looks like wheat, but is worthless. It is also translated as a tare or darnel. Figuratively, this is a false believer or someone who lives apart from faith.
XVIII “wheat” = sitos.15x in NT. This is used for any kind of grain that you can eat. It is usually wheat, but it can also be barley and other grains.
XIX “went away” = aperchomai. Related to “came” in v25. From apo (from, away from) + erchomai (see note XVI above). This is to depart, follow, or go off in a literal or figurative sense.

26 So when the plantsXX came upXXI and boreXXII grain,XXIII then the weeds appearedXXIV as well. 

Notes on verse 26

XX “plants” = chortos. 15x in NT. This is food, grass, hay, wheat. It can also be a place of feeding, garden, court, or pasture.
XXI “came up” = blastano. 4x in NT. Perhaps from blastos (a sprout). This is to sprout, germinate, bud, or bring forth. It can also imply yielding fruit. This also shares a root with the word “blastocyte.”
XXII “bore” = poieo. This is to make, do, act, construct, abide, or cause.
XXIII “grain” = karpos. Perhaps from harpazo (to seize by force, snatch away); from haireo (to choose, take). This is a fruit or vegetable, through sometimes it refers to an animal. Figuratively, it is deeds, results, profits, or gain.
XXIV “appeared” = phaino. This is to bring light, cause to appear, shine, become visible or clear. This is show in a literal or figurative sense.

27 And the slavesXXV of the householderXXVI cameXXVII and said to him, ‘Master,XXVIII did you not sow good seed in your field? Where, then, did these weeds comeXXIX from?’ 

Notes on verse 27

XXV “slaves” = doulos. Perhaps from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).
XXVI “householder” = oikodespotes. Related to “slaves” in v27. 12x in NT. From oikos (house – the building, the household, the family, descendants; the temple) + despotes (lord, master, despot; authority who has unrestricted power and jurisdiction); {from deo (see note XXV above) + posis (husband)}. This is the master of the house, head of a family, or the householder.
XXVII “came” = proserchomai. Related to “came” and “went away” in v25. From pros (for, at, towards) + erchomai (see note XVI above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
XXVIII “master” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
XXIX “come” = echo. This is to have, hold, possess.

28 He answered,XXX ‘An enemyXXXI has doneXXXII this.’

The slaves saidXXXIII to him, ‘Then do you wantXXXIV us to goXXXV and gatherXXXVI them?’ 

Notes on verse 28

XXX “answered” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.
XXXI {untranslated} = anthropos. Same as “someone” in v24. See note VIII above.
XXXII “done” = poieo. Same as “bore” in v26. See note XXII above.
XXXIII “said” = lego. Same as {untranslated} in v24. See note IV above.
XXXIV “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
XXXV “go” = aperchomai. Same as “went away” in v25. See note XIX above.
XXXVI “gather” = sullego. Related to {untranslated} in v24. 8x in NT. From sun (with, together with) + lego (see note IV above). This is to gather up or gather together.

29 But he replied,XXXVII ‘No, for in gathering the weeds you would uprootXXXVIII the wheat along with them. 30 LetXXXIX both of them grow togetherXL until the harvest,XLI

Notes on verses 29-30a

XXXVII “replied” = phemi. Same as “answered” in v28. See note XXX above.
XXXVIII “uproot” = ekrizoo. 4x in NT. From ek (from, from out of) + rhizoo (to plant, take root, establish, become stable); {from rhiza (a root literally or figuratively; the root of what comes from it – shoot, source, descendant)}. This is to pull out by something’s roots or to root out.
XXXIX “let” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
XL “grow together” = sunauxano. 1x in NT. From sun (with, together with) + auxano (to grow or enlarge, whether literal or figurative). This is to grow together, increase.
XLI “harvest” = therismos. 13x in NT. From therizo (to reap, gather, harvest); from theros (summer; the heat, which implies summer); from thero (to heat). This is harvesting or reaping. By implication, it is the crop that was harvested.

and at harvest timeXLII I will tell the reapers,XLIII CollectXLIV the weeds firstXLV

Notes on verse 30b

XLII “time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
XLIII “reapers” = theristes. Related to “harvest” in v30. 2x in NT. From therizo (see note XLI above). This is reaper or harvester.
XLIV “collect” = sullego. Same as “gather” in v28. See note XXXVI above.
XLV “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.

and bindXLVI them in bundlesXLVII to be burned,XLVIII but gatherXLIX the wheat into my barn.’”L

Notes on verse 30c

XLVI “bind” = deo. Related to “slaves” and “householder” in v27. See note XXV above.
XLVII “bundles” = desme. Related to “slaves” and “householder” in v27 & “bind” in v30. 1x in NT. From desmeo (bind, confine, tie); from desmeuo (to put in chains, bind together, chain a prisoner, tie a load); from desmos (a bond, chain, infirmity, impediment, ligament); from deo (see note XXV above). This is bundle.
XLVIII “burned” = katakaio. 12x in NT. From kata (down, against, among) + kaio (to burn, light, kindle). This is to burn up – entirely consume.
XLIX “gather” = sunago. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
L “barn” = apotheke. Related to “put before” in v24. 6x in NT. From apotithemi (to put aside, put away, renounce); {from apo (from, away from) + tithemi (see note I above)} This is somewhere that things are stored like a barn or repository.

31 He put before them another parable:LI “The kingdom of heaven is likeLII a mustardLIII seedLIV that someone tookLV and sowed in his field; 

Notes on verse 31

LI {untranslated} = lego. Same as {untranslated} in v24. See note IV above.
LII “like” = homoios. Related to “be compared to” in v24. See note VII above.
LIII “mustard” = sinapi. 5x in NT. Perhaps from sinomai (to hurt or sting). This is a mustard plant.
LIV “seed” = kokkos. 7x in NT. This is grain, kernel, or seed.
LV “took” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.

32 it is the smallestLVI, LVII of allLVIII the seeds, but when it has grownLIX it is the greatestLX of shrubsLXI

Notes on verse 32a

LVI “smallest” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
LVII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
LVIII “all” = pas. This is all or every.
LIX “grown” = auxano. Related to “grow together” in v30. See note XL above.
LX “greatest” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
LXI “shrubs” = lachanon. 4x in NT. From lachaino (to dig). This is a vegetable, herb, or other plant in a garden.

and becomesLXII a tree,LXIII so that the birdsLXIV of the airLXV

Notes on verse 32b

LXII “becomes” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
LXIII “tree” = dendron. Perhaps from drus (oak). This is tree. It is the same root that “dendrite” comes from.
LXIV “birds” = peteinon. 14x in NT. From petomai (to fly). This is something with wings i.e. a bird.
LXV “air” = ouranos. Same as “heaven” in v24. See note VI above.

comeLXVI and make nestsLXVII in its branches.”LXVIII

Notes on verse 32c

LXVI “come” = erchomai. Same as “came” in v25. See note XVI above.
LXVII “make nests” = kataskenoo. 4x in NT. From kata (down, against, throughout, among) + skenoo (to encamp, pitch a tent, dwell); {from skenos (tent, booth, tabernacle, or dwelling)}. It could be a cloth hut. This is a tent in a literal or figurative sense ); {perhaps related to skeuos (vessel, tool, container, implement; also vessel in a figurative or literal sense) or perhaps related to skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad)}. This is to encamp or dwell. It is used figuratively for to lodge, stay or rest.
LXVIII “branches” = klados. 11x in NT. From klao (to break in pieces as one breaks bread). This is a branch, twig, or bough. It can also refer to descendants.

33 He told them another parable: “The kingdom of heaven is like yeastLXIX that a womanLXX took and mixedLXXI in

Notes on verse 33a

LXIX “yeast” = zume. 13x in NT. Perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest). This is yeast in a literal or figurative sense – an influence that grows, but is not easily detected.
LXX “woman” = gune. Related to “becomes” in v32. Perhaps from ginomai (see note LXII above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
LXXI “mixed” = egkrupto. 2x in NT. From en (in, on, at, by, with) + krupto (to hide by covering, secret, hidden things). This is to bury within, to mix with, to conceal within.

with threeLXXII measuresLXXIII of flourLXXIV until allLXXV of it was leavened.”LXXVI

Notes on verse 33b

LXXII “three” = treis. This is three.
LXXIII “measures” = saton. 2x in NT. From Aramaic; compare Hebrew seah (seah – a dry measure used for grain; root may mean to define). This is a dry unit of measure about one and a half pecks or 12 metric liters.
LXXIV “flour” = aleuron. 2x in NT. From aleo (to grind). This is wheat flour.
LXXV “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
LXXVI “leavened” = zumoo. Related to “yeast” in v33. 4x in NT. From zume (see note LXIX above). This is to leaven or ferment.

34 JesusLXXVII told the crowdsLXXVIII allLXXIX these things in parables; withoutLXXX a parable he told them nothing. 

Notes on verse 34

LXXVII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
LXXVIII “crowds” = ochlos. Related to “come from” in v27. Perhaps from echo (see note XXIX above). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
LXXIX “all” = pas. Same as “all” in v32. See note LVIII above.
LXXX “without” = choris. From chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is apart from, separate from.

35 This was to fulfillLXXXI what had been spoken through the prophet:LXXXII, LXXXIII

Notes on verse 35a

LXXXI “fulfill” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
LXXXII “prophet” = prophetes. Related to “appeared” in v26 & “answered” in v28. From pro (before, in front of, earlier than) + phemi (see note XXX above); {from phao (to shine) or phaino (see note XXIV above)}. This is a prophet or poet – one who speaks with inspiration from God.
LXXXIII {untranslated} = lego. Same as {untranslated} in v24. See note IV above.

“I will openLXXXIV my mouthLXXXV to speak in parables;
    I will proclaimLXXXVI what has been hiddenLXXXVII since the foundation.”LXXXVIII, LXXXIX

Notes on verse 35b

LXXXIV “open” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.
LXXXV “mouth” = stoma. Perhaps from tomoteros (sharp, keener); from temno (to cut). This is mouth, speech, language, the tip of a sword, an opening in the ground.
LXXXVI “proclaim” = ereugomai. 1x in NT. This is to spit out, i.e. declare.
LXXXVII “hidden” = krupto. Related to “mixed” in v33. 18x in NT. See note LXXI above.
LXXXVIII “foundation” = katabole. Related to “parable” in v24. 11x in NT. From kataballo (to cast down, lay prostate, set a foundation); {from kata (down, against, throughout, among) + ballo (see note III above)}. This is a foundation or a plan for one – setting the foundation according to the plans. Figuratively, it can be the beginning of something, sowing, or conception.
LXXXIX Some manuscripts add, “of the world” = kosmos.  Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.

36 Then he leftXC the crowds and wentXCI into the house.XCIIAnd his disciplesXCIII approachedXCIV him, saying, “ExplainXCV to us the parable of the weeds of the field.” 

Notes on verse 36

XC “left” = aphiemi. Same as “let” in v30. See note XXXIX above.
XCI “went” = erchomai. Same as “came” in v25. See note XVI above.
XCII “house” = oikia. Related to “householder” in v27. From oikos (see note XXVI above). This is a house, household, goods, property, family, or means.
XCIII “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
XCIV “approached” = proserchomai. Same as “came” in v27. See note XXVII above.
XCV “explain” = diasapheo. 2x in NT. From dia (through, across to the other side, thoroughly) + saphes (clear). This is to make fully clear, declare, report.

37 He answered, “The one who sows the good seed is the SonXCVI of Man;XCVII 38 the field is the world,XCVIII and the good seed are the childrenXCIX of the kingdom; the weeds are the children of the evil one,C 

Notes on verses 37-38

XCVI “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
XCVII “Man” = anthropos. Same as “someone” in v24. See note VIII above.
XCVIII “world” = kosmos. Same as {untranslated} in v35. See note LXXXIX above.
XCIX “children” = huios. Literally, “sons.” Same as “Son” in v37. See note XCVI above.
C “evil one” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.

39 and the enemy who sowed them is the devil;CI the harvest is the endCII of the age,CIII and the reapers are angels.CIV 40 Just as the weeds are collected and burned up with fire,CV so will it be at the end of the age. 

Notes on verses 39-40

CI “devil” = diabolos. Related to “parable” in v24 & “foundation” in v35. From diaballo (laying a charge against someone, generally with hostility; literally, to thrust through or cast back and forth– used for slandering, accusing, or gossiping; whether or not the sentiment is true, it is spread with negative intention); {from dia (through, across, because of, thoroughly) + ballo (see note III above)}. This is a properly a slanderer or someone who accuses falsely – criticizing unfairly with the intent to cause harm or damage character. This can also mean backbiter or malicious gossip. Also, the Slanderer, the Devil.
CII “end” = sunteleia. 6x in NT. From sunteleo (to fulfill, accomplish, complete, bring to the desired result, to complete a goal literally or figuratively); {from sun (with, together with) + teleo (to complete, fulfill, accomplish, end); from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}}. This is completion, end, consummation – joint action or joint payment.
CIII “age” = aion. From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.
CIV “angels” = aggelos. Related to “gather” in v30. Probably from ago (see note XLIX above) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
CV “fire” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.

41 The Son of Man will sendCVI his angels, and they will collect out of his kingdom allCVII causes of sinCVIII and all evildoers,CIX 

Notes on verse 41

CVI “send” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
CVII “all” = pas. Same as “all” in v32. See note LVIII above.
CVIII “causes of sin” = skandalon. 15x in NT. Perhaps from kampto (to bend or bow). This is a stumbling block, offense, hindrance, or scandal. Properly, this is the part of the trap that triggers it shut on the victim. So, as a snare, it is anything that causes error or offense, something that makes one stumble or traps someone. This is where the word “scandal” comes from.
CIX “evildoers” = poieo + anomia. Poieo is the same as “bore” in v26. See note XXII above. Anomia is 15x in NT. From anomos (literally without law; could refer to someone who disregards authority or one who is not under the law (i.e. a Gentile); lawless, wicked, or a transgressor); {from a (not, without) + nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); {from nemo (to parcel out, assign)}}. This is lawlessness, disobedience, without law, violation. It is disregarding the law whether human or God’s law, including the harmful impact.

42 and they will throwCX them into the furnaceCXI of fire, where there will be weepingCXII and gnashingCXIII of teeth.CXIV 

Notes on verse 42

CX “throw” = ballo. Related to “parable” in v24 & “foundation” in v35 & “devil” in v39. See note III above.
CXI “furnace” = kaminos. Related to “burned” in v30. 4x in NT. Probably from kaio (see note XLVIII above). This is a furnace or kiln.
CXII “weeping” = klauthmos. 9x in NT. From klaio (to weep, lament, or sob; weeping aloud). This is weeping, lamentation, shrieks, intense pain.
CXIII “gnashing” = brugmos. 7x in NT. From brucho (to bite, grind, grate teeth – in rage or pain). This is biting, grinding, grating teeth.
CXIV “teeth” = odous. 12x in NT. Perhaps from esthio (to eat or figuratively to devour or consume like rust); {akin to edo (to eat)}. This is a tooth. Figuratively, it can be recompense.

43 Then the righteousCXV will shineCXVI like the sunCXVII in the kingdom of their Father.CXVIII Let anyone withCXIX earsCXX listen!CXXI

Notes on verse 43

CXV “righteous” = dikaios. From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
CXVI “shine” = eklampo. 1x in NT. From ek (from, from out of) + lampo (to shine, beam, literally or figuratively). This is to shine forth.
CXVII “sun” = helios. This is sun, which would imply light in general or the east.
CXVIII “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CXIX “with” = echo. Same as “come” in v27. See note XXIX above.
CXX “ears” = ous. This is the physical ear, or the perception of hearing, whether physical or cognitive.
CXXI “listen” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.

Image credit: “Parable of the Wheat and Tares” by Nazareth Village

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