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Legacy Standard Bible Translation Notes
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The Tyndale Center for Bible Translation

NOTES

BIBLE

Matthew 13

1

On that day Jesus went out of the house and was sitting by the sea.

Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν·

 
2

And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach.

καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.

 
3

And He spoke many things to them in parables, saying, “Behold, the sower went out to sow;

καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων· Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν.

 
4

and as he sowed, some seeds fell beside the road, and the birds came and ate them up.

καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά.

 
5

And others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil.

ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς,

 
6

But when the sun had risen, they were scorched; and because they had no root, they withered away.

ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.

 
7

And others fell among the thorns, and the thorns came up and choked them out.

ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά.

 
8

And others fell on the good soil and were yielding a crop, some a hundredfold, some sixty, and some thirty.

ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα.

were yielding
The imperfect tense of this verb distinguishes it from the others in this parable (vv. 3–7). The seeds in the three previous types of soils are accompanied by aorist (simple past tense) verbs: birds “came,” seeds without much soil “sprang up,” they “were scorched,” “withered away,” and “choked.” But here in verse 8, the verb is in the imperfect tense–”were yielding” (ἐδίδου; edidou). This vividly portrays the slow but steady and ongoing production of fruit that the seed in the good soil enjoys, providing an apt picture of the spiritual fruit being steadily and progressively borne in the lives of believers from the Word of God sown in their hearts.

 
9

He who has ears, let him hear.”

ὁ ἔχων ὦτα ἀκουέτω.

 
10

And the disciples came and said to Him, “Why do You speak to them in parables?”

Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς;

 
11

And Jesus answered and said to them, “To you it has been given to know the mysteries of the kingdom of heaven, but to them it has not been given.

ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται.

 
12

For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him.

ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ.

 
13

Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.

διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν·

 
14

And in them the prophecy of Isaiah is being fulfilled, which says,
‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND;
YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE;

καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα·
Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε,
καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε.

 
15

FOR THE HEART OF THIS PEOPLE HAS BECOME DULL,
AND WITH THEIR EARS THEY SCARCELY HEAR,
AND THEY HAVE CLOSED THEIR EYES,
LEST THEY WOULD SEE WITH THEIR EYES,
HEAR WITH THEIR EARS,
AND UNDERSTAND WITH THEIR HEART AND RETURN,
AND I WOULD HEAL THEM.’

ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου,
καὶ τοῖς ὠσὶν βαρέως ἤκουσαν,
καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν·
μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς
καὶ τοῖς ὠσὶν ἀκούσωσιν
καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν,
καὶ ἰάσομαι αὐτούς.

 
16

But blessed are your eyes, because they see; and your ears, because they hear.

ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν.

 
17

For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.

ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.

 
18

“Hear then the parable of the sower.

Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος.

 
19

When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road.

παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.

the evil one
The referent of “the evil one” (ὁ πονηρὸς; ho ponēros) is clearly Satan in this verse. Its usage here, with the employment of the Greek article to make it substantive, makes this verse a helpful comparison to interpret rightly the previous occurrences in 5:37 and 6:13 where the terminology is identical. Scripture consistently uses this title to refer to Satan (cf. Matt 13:38; John 17:15; Eph 6:16; 2 Thess 3:3; 1 John 2:13, 14; 3:12; 5:18, 19; 2 John 11).

 
20

And the one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy;

ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν,

 
21

yet he has no root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away.

οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται.

root
In another English translation, the word “firm” is supplied in italics before “root” (ῥίζα, riza) to convey the insufficiency of the seed’s anchor. However, the word “firm” does not appear in the Greek text, neither is firmness implied in the context since Jesus’ emphasis lies on the lack of any root at all. While there may be an immediate reaction to the Word of God, the Word does not actually take root at all, for the response is entirely superficial. Therefore, “firm” is excluded from the translation here (cf. Matt 13:6) to more clearly communicate the intent of Jesus’ teaching.

 
22

And the one on whom seed was sown among the thorns, this is the one who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful.

ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος τούτου καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται.

 
23

And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.”

ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα.

 
24

He presented another parable to them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field.

Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ.

 
25

But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away.

ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν.

 
26

But when the wheat sprouted and bore grain, then the tares became evident also.

ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια.

 
27

The slaves of the landowner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’

προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ· Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια;

 
28

And he said to them, ‘An enemy has done this!’ The slaves said to him, ‘Do you want us, then, to go and gather them up?’

ὁ δὲ ἔφη αὐτοῖς· Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ δοῦλοι αὐτῷ λέγουσιν· Θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά;

 
29

But he said, ‘No; for while you are gathering up the tares, you may uproot the wheat with them.

ὁ δέ φησιν· Οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον·

 
30

Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, “First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.”’”

ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.

 
31

He presented another parable to them, saying, “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field;

Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ·

 
32

and this is the smallest of all seeds, but when it is fully grown, it is the largest of the garden plants and becomes a tree, so that THE BIRDS OF THE AIR COME AND NEST IN ITS BRANCHES.”

ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ.

smallest
The Greek term here comes from the adjective μικρός (mikros) which means “small.” The comparative form of this word literally conveys the idea of something that is “smaller” (μικρότερον; mikroteron), but when coupled with the phrase “of all seeds,” it takes on the superlative meaning, “smallest.” This translation serves to enhance the reader’s understanding of Jesus’ point in that the smallest of all the seeds grows into the largest of all the garden plants.

largest
In the same way as the previous note, this word literally conveys the idea of something that is “greater” (μεῖζον; meizon), but when coupled with the phrase “of the garden plants,” it takes on the superlative meaning, “greatest.”

garden plants
The word translated “garden plants” is λάχανον (lachanon), which describes an edible herb or vegetable bush. It shares the same root with the verb λαχαίνω (lachainō), a word for digging. The idea is a kind of edible plant commonly planted in vegetable gardens, cultivated, harvested, marketed, and eaten. The mustard plant falls within this category, and would have been familiar to the Jews both literally (as a part of everyday life in the agricultural setting) and proverbially (the smallness of the mustard seed was a common proverbial concept at the time [see σπέρμα in TDNT]). This makes Jesus’ parable very vivid since mustard seeds and their fully grown plants were objects the Jews would have regularly encountered (seeing, touching, planting, watering, gathering, selling, and eating). Thus, it served as an excellent practical reminder of the kingdom of heaven.

 
33

He spoke another parable to them, “The kingdom of heaven is like leaven, which a woman took and hid in three sata of flour until it was all leavened.”

Ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον.

sata
“Sata” comes from the word σάτον (saton). This word transliterates the Aramaic סָאתָא (sata), derived from the Jewish measurement “seah” (Heb., סְאָה, seah) used throughout the Old Testament. A Jewish seah measured about 7.7 liters. For comparison, in 1 Samuel 25, Nabal’s wife Abigail brought five seahs of roasted grain as part of a meal to appease 400 men (cf. vv. 13, 18). In 1 Kings 18:32, Elijah dug a water trench around his altar to Yahweh big enough to contain two seahs of seed. By the time of the New Testament, it seems the Greek derivative σάτον (saton) was even larger, measuring about 16 pounds or 13 liters. Three sata (around 48 pounds or 39 liters), then, is a surprisingly large measurement given the present context of bread making. The effect for Jesus’ parable is obvious. A bit of hidden leaven is enough to leaven the whole 39 liters of flour.

 
34

All these things Jesus spoke to the crowds in parables, and He was not speaking to them without a parable

Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς·

 
35

so that what was spoken through the prophet might be fulfilled, saying,
“I WILL OPEN MY MOUTH IN PARABLES;
I WILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD.”

ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος·
Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου,
ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς.

 
36

Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.”

Τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες· Διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ.

 
37

And He answered and said, “The one who sows the good seed is the Son of Man,

ὁ δὲ ἀποκριθεὶς εἶπεν· Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου·

 
38

and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one;

ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ,

the evil one
Refer to the discussion on verse 19 above.

 
39

and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels.

ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.

 
40

So just as the tares are gathered up and burned with fire, so shall it be at the end of the age.

ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος·

 
41

The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness,

ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν,

 
42

and will throw them into the fiery furnace; in that place there will be weeping and gnashing of teeth.

καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.

 
43

Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear.

Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα ἀκουέτω.

 
44

“The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field.

Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα ἔχει καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.

 
45

“Again, the kingdom of heaven is like a merchant seeking fine pearls,

Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας·

 
46

and upon finding one pearl of great value, he went and sold all that he had and bought it.

εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν.

 
47

“Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind;

Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ παντὸς γένους συναγαγούσῃ·

 
48

and when it was filled, they drew it up on the beach; and they sat down and gathered the good fish into containers, but the bad they threw away.

ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον.

 
49

So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous,

οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων

 
50

and will throw them into the fiery furnace; in that place there will be weeping and gnashing of teeth.

καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.

 
51

“Have you understood all these things?” They said to Him, “Yes.”

Συνήκατε ταῦτα πάντα; λέγουσιν αὐτῷ· Ναί.

 
52

And He said to them, “Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old.”

ὁ δὲ εἶπεν αὐτοῖς· Διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά.

 
53

Now it happened that when Jesus had finished these parables, He departed from there.

καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν.

Now it happened
The phrase “Now it happened” translates the formulaic introductory phrase Καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events (cf. Matt 7:28; 11:1; 19:1; 26:1). When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In like fashion to other uses in Matthew, its use at the beginning of this narrative is in keeping with the ebb and flow of Matthew’s alternations between discourse and narrative, transitioning the reader from the third major discourse to the next narrative segment.

 
54

And He came to His hometown and began teaching them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these miraculous powers?

καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν· Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις;

 
55

Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas?

οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας;

 
56

And His sisters, are they not all with us? Where then did this man get all these things?”

καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα;

 
57

And they were taking offense at Him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.”

καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.

 
58

And He did not do many miracles there because of their unbelief.

καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν.

 
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