Lessons From the Wilderness
Volume 17
Proverbs 30:1-9 (NET)
30:1 The words of Agur, the son of Jakeh; an oracle: [1] This [2] man says [3] to Ithiel, to Ithiel and to Ukal: [4] 30:2 Surely [5] I am more brutish [6] than any other human being, [7] and I do not have human understanding; [8] 30:3 I have not learned wisdom, nor do I have knowledge 9 of the Holy One.10 30:4 Who has ascended into heaven, and then descended?11 Who has gathered up the winds in his fists?12 Who has bound up the waters in his cloak?13 Who has established all the ends of the earth?14 What is his name, and what is his son’s name?15 – if you know! 30:5 Every word of God is purified;16 he is like17 a shield for those who take refuge in him.18 30:6 Do not add to his words,
lest he reprove you, and prove you to be a liar.19 30:7 Two things20 I ask from you;21 do not refuse me before I die: 30:8 Remove falsehood and lies22 far from me; do not give me poverty or riches,
feed me with my allotted portion23 of bread,24 30:9 lest I become satisfied and act deceptively25
As we look upon a world that has at worst, either lost its
collective mind or at the best, just lost its way in mass hysteria, we must
simply ask ourselves “Why?”
Why? Why are we here, at
this time, with all the turmoil? Well, I believe it is truly simple. For this
divided culture and country we live in, it isn’t “orange man bad, democrats and
liberals good.” It isn’t “TDS – Trump Derangement Syndrome”;
it isn’t the three stooges Shummer, Pelosi and Occasional Cortex (you know who
I mean, so have a sense of humor for goodness sake…). It isn’t Republicans or
the fascists that say they are “anti-fascists”. It isn’t black, white, brown,
yellow, red, or the various shades that abound. It’s not the “devil”, “satan”
or some other cosmic evil: what it really boils down to is a simple concept,
one that NO one and I mean NO one wants to have anything to do with. What
concept you say? It isn't the Main Stream Media and the "cancel culture"; it is one word:
Shame.
We have no shame anymore before the
Audience of One. We all do what we want.
What do I
mean? I’ve said this before. It matters not what “religion” you profess or
don’t profess. You’ve made up your mind about a set of writings that at the earliest,
date from c.250 B.C.E. to 115 C.E.[5], the
Hebrew Scriptures as contained in the Dead Sea Scrolls. These pre-date
any other recorded history.[6] So,
just going by the oldest date, we are talking about written history that is
2,270 years old.
This is important. Every society
today in the world bases its culture and beliefs upon either accepting the
Hebrew Scriptures as true or not. It is that simple. The Hebrew Scriptures are
either true or not, and truth causes controversy.
So then, why do the precepts of God as outlines in Scripture cause
such turmoil in those that do not believe as well as those that profess too? Mankind has been trying to understand this
question for over two thousand years.
Men smarter than I have tried to figure this out, so let’s leave the
scholarly discourse to them, but again, this is my take: truth creates controversy. Let me try to explain this.
The Truth found in the word of God demands
action from its hearers and readers. One such action is belief or unbelief;
what flows from this decision dictates all other actions. If one chooses to
believe, then this Truth stipulates that upon learning what God expects from
us, we are then to do it. The “doing” then, I believe, represents all of
human beings’ efforts to “reform” their belief systems to conform to their
God’s. This involves a change in the way they have or have not worshiped, and
what the meaning of this means. Undoubtedly, it is in these times of
“change” or “reformation” that man has sought to return to the “pure” teachings
of the writ of God, to free it if you will, from the shenanigans of man-inspired
doctrines and release the Word to do what it was that God had
intended. The trouble with that attitude is that more likely than not,
this just involves an adaptation of the man-inspired doctrines that
it was supposed to replace. Yes, change has occurred, some of it in
the right vein, some not; some heresies have been erased, others
introduced. These things were foretold in Scripture:
1 “Since times are not hidden from the Almighty, Why do those who know Him see not His days?
16Thus says the Lord: “Stand in the ways and see, And ask for the old paths, where the good way is,
And walk in it; Then you will find rest for your souls.
15 Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up; [9]
We do what we want. We hardly think of the consequences of our actions, only how can we avoid getting caught. We stray from the paths that lead us in the right way, ancient paths. When we remove these ancient landmarks, when we
stray from the path God himself set before us, then we have erred, and gotten
off of the narrow path and are walking instead on the broad way that leads to
destruction. Jeremiah says this is “…to walk in paths, in
a way not cast up…”, and so when the “church” has done this, good minded men
have made attempts to set us on course again.
The problem with this? What it
has always been: man.
You see, we need
God’s way, God’s idea of reformation, God’s plan for revival and an awakening
to this all-important fact. The old
paths are found the hard way, by having our knees bleed from prayer, for
straining to hear the voice of God speak out the way back to Him. Things must change, for the world we once
knew is rapidly changing about us; soon we won’t recognize it anymore. Only upon the Rock of Ages must we stand,
because that will be the only thing constant left in this world when the fire
hits. We are to change our ways for the glory of the Highest God and His Son,
our Savior Yeshua Ha’Mashiach, and the Ruach HaKodesh.
But you see, we
have no shame.
In the dark, in the hidden places we do not care to even try to hide our sins, our evil ways. We have an
invisible G-d – therefore we don’t think about how we act, what we say, what we
think. Have you ever thought about the fact that G-d is watching you? Do you ever behave in a manner that you know
is wrong, but, so what? There is nobody watching you, so go ahead, do your
thing. I’m telling you though beloved, it’s time; it is time to understand you
always have an audience of One watching you, listening to your words, and
hearing your thoughts. The time has come, it is time for the western church,
particularly the American church, to answer the charges G-d has against it, and
against those that sit in it.
Messiah listed those charges in the Book of Revelation; in
His righteous court, how do you plead? Do you have any shame? Do you
tremble because G-d sees all and hears all and knows all? Do you slander your
brother or sister, do you steal, do you take, do you have more pleasure in the
things of this world than you do of your G-d? Do you drink, do you
smoke, do drugs? Do you lie, do you cheat, do you steal? Do you look too long
at that pretty girl or that handsome man and let inappropriate thoughts form in
your mind? Is there any shame at all?
You are not alone; there is always an audience of One. Will we
hear His voice and come out of Babylon, and put aside our ways so that we can
not only conform to our salvation and accept our callings, but lift up the name
of Messiah as it should be, not watered down in the muck and the mire of our
own ways…
I ask you to
awaken O bride! Awake and trim your lamps, for the time is coming for you to
make yourself ready for the groom! See yourself in the light of the
Holy Word of God, and repent – return to where you started, return to your
first love. Some of you may get angry or offended. I care not whether you agree, or disagree, whether or not you
think I’m being overly critical, or just plain nuts. Some will
undoubtedly feel that maybe I have an axe to grind and wonder why it seems
that I am critical of the church or point fingers toward
you; I mean; who do I think I am? Beloved, let me tell
you this, I’m nobody. I am just a voice crying in the wilderness,
for any and all to hear or reject. I not only say this to you, but I
am first speaking to myself, for I am the chief of sinners. I have had no shame
in my past before my G-d, for which I repent of and have changed my ways. I am
weeping between the porch and the altar – for My G-d has seen my
shame. All I can do is ask you to listen, hear my cry and not
let it be yours. Let your heart decide.
Matthew 13:1-9
13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2
And such a large crowd gathered around him that he got into a boat to sit while1 the whole crowd stood on the shore. 13:3
He2 told them many things in
parables,3 saying: “Listen!4 A sower went out to sow.5 13:4 And as he sowed, some seeds6 fell along the path,
and the birds came and devoured them. 13:5 Other7 seeds fell on rocky ground8 where they did not
have much soil. They sprang up quickly because the soil was not deep.9 13:6
But when the sun came up, they were scorched, and because they did not have
sufficient root, they withered. 13:7 Other seeds fell among the
thorns,10 and they grew up and choked
them.11 13:8 But other seeds fell on good soil and produced grain, some a hundred
times as much, some sixty, and some thirty. 13:9 The one who has
ears had better listen!”12 ([10])
The Sower Explained
19 “When anyone hears athe 1word of the kingdom and does not understand it, bthe 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.
20 “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;
21 yet he has no firm root in himself, but is only
temporary, and when affliction or persecution arises because of the 1word, immediately he 2afalls away.
22 “And the one on whom seed was sown among the thorns,
this is the man who hears the word, and the worry of athe 1world and the bdeceitfulness of wealth choke the word, and it becomes unfruitful.
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 aa hundredfold, some
sixty, and some thirty.”
Tares among Wheat
24 Jesus presented another parable to them, saying, “aThe kingdom of heaven 1may be compared to a man who sowed good seed in his field.
25 “But while his men were sleeping, his enemy came and
sowed 1tares among the wheat, and went
away.
27 “The slaves of the landowner came and said to him,
‘Sir, did you not sow good seed in your field? 1How then does it have
tares?’
28 “And he said to them, ‘An 1enemy has done this!’
The slaves *said to him, ‘Do you
want us, then, to go and gather them up?’
29 “But he *said, ‘No; for while
you are gathering up the tares, you may uproot the wheat with them.
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 agather the wheat into
my barn.” [11]
The Tares Explained
36 Then He left the crowds and went into athe house. And His disciples came
to Him and said, “bExplain to us the parable of the 1tares
of the field.”
38 and the field is the world; and as for the good
seed, these are athe sons of the
kingdom; and the tares are bthe sons of cthe evil one;
39 and the enemy who sowed them is the devil, and the
harvest is athe 1end of the age; and the reapers are angels.
40 “So just as the tares are gathered up and burned with
fire, so shall it be at athe 1end of the age.
41 “aThe Son of Man bwill send forth His angels, and they will gather out of His kingdom 1all cstumbling blocks, and
those who commit lawlessness,
42 and awill throw them into
the furnace of fire; in that place bthere will be weeping
and gnashing of teeth.
43 “aThen the righteous will shine forth as the sun in the kingdom of their Father. bHe who has ears, 1let him hear. [12]
Those that have no shame for
their ways before G-d are the tares. They will be gathered at the end of the
age and burned. There will be weeping. They had no shame. Let them who have
ears hear.
The world has gone mad. There is no shame before G-d.
Men with men, women with women, men who think they are women and women who think they are men; they have no shame.
Those who abuse drugs and alcohol, who won’t obey the rules of a civilized society, they sleep on the streets, steal and threaten others. They have no shame.
Those that pretend they want to help them, but instead get rich by making sure those on the street never get off the street, they have no shame.
Politicians lie and steal the taxpayer’s money; they have no shame.
Those that hurt the little ones, they have no shame.
Those that kill, rape and murder, they have no shame.
Those that are disobedient to their parents, they have no shame.
Those that tell stories and gossip about their friends and family, those who murder with their tongues, they have no shame.
Those that hate because of the color of another’s skin, they have no shame.
Men with men, women with women, men who think they are women and women who think they are men; they have no shame.
Those who abuse drugs and alcohol, who won’t obey the rules of a civilized society, they sleep on the streets, steal and threaten others. They have no shame.
Those that pretend they want to help them, but instead get rich by making sure those on the street never get off the street, they have no shame.
Politicians lie and steal the taxpayer’s money; they have no shame.
Those that hurt the little ones, they have no shame.
Those that kill, rape and murder, they have no shame.
Those that are disobedient to their parents, they have no shame.
Those that tell stories and gossip about their friends and family, those who murder with their tongues, they have no shame.
Those that hate because of the color of another’s skin, they have no shame.
The list is endless –
the only shame they have is what they hope to inflict on G-d.
G-d weeps because it
is now as it was in the days of Noach, He looks down and all he sees is the
evil in men’s hearts, the baseless hatred that those with no shame have toward
others, their minds and souls are seared and without shame or repentance…
G-d weeps – from the
depths of His heart He aches for what he sees. The evil He sees fills His eyes,
the stench of depravity, strong in His nostrils and righteous anger wells up
within Him. How long will He tolerate this lawless people? How long will He
suffer? How long until His wrath heaps up the shame of those who have no shame,
as their disrespect and disdain for Him and His ways reaches upwards into the
heavens…
How long?
Brethren,
here me. We must repent, we must turn back to G-d and turn ourselves away from
this world. It is almost time. If Jesus tarries a day, a month, a year, one
hundred years from now before He returns in Glory, so be it. Mark my
words though, all will have to give an accounting before the King of Glory for
every word and deed they have every said or done, for every thought they have
entertained. All will answer for their ways, for their lack of shame or for
their repentance. With this in mind, I must ask you two questions:
Will
you put aside your shame for G-d’s ways and be His sheep, His wheat?
OR
Will
you continue to have no shame, and become the tare that is burnt in the holy
fire of G-d?
The
tare has no shame; it follows its own path and does what is right in its own
eyes, but that way leads only to death.
We
must have shame, for it will keep us on the narrow path, so we may trade that
shame for G-d’s righteousness, His glory.
We
can then accept His mercy and grace and walk without spots, wrinkles and
blemish.
We
will then put on the Garments of praise, trade them for the spirit of
heaviness;
We
will be anointed with the oil of gladness that only flows from His throne;
our
shame forever washed away like a river.
Dry
and weary bones will live again as we bless His name till [13],
We
will trade our shame,
A
shame that keeps us safe for the Audience of One.
May
He be blessed and glorified this Day, Amein and Amein.
[1] [1]
[Author’s
Note:] Throughout these studies I have
used the notes that come along with the passages I cite from the sources that I
cite: these need a bit of a disclaimer though. As in all things, not everything
that is footnoted is something that I necessarily agree with, especially if it
contradicts what I believe pertains to any matters of the Torah or the commandments
of God. I give you the notes as they are written by the
authors of the material I cite from, so that you can see the
information contained within them. It truly is not my place to edit or correct
them; if they state anything that is in opposition to what I teach, then so be
it. I will address these issues if requested, but for the sake of brevity (as
if any of these posts of mine are brief ☺
) I insert them and let them stand as they are. If I don’t agree with them, why
do I include them you might ask? I don’t believe in censuring anyone’s
opinions; as I would not want mine censured, so I will not do to that to
another. As Rabbi Hillel once stated, “What is hateful to you, do not do to
another. That is the whole Torah. Go and learn it.” Torah
leads me to respect others, even if I disagree; it leads me to present
both sides of the coin, even if it could mean I’d lose part of the argument.
That is not to say I should not challenge something I believe contradicts the
truth of God’s word; that I will do in the main body of my epistles; that is
where my gentle dissent belongs. Most (but not all) of the differences will
come when I quote from the NET® Bible (but not exclusively); it has a decidedly
Western/Greek mindset to it, but as a wise man once said “How do you eat
chicken? Swallow the meat and spit out the bones..” I do though want to present
the NET® notes because there is a wealth of information and research contained
within them that I hope you find helpful.
[2] Author’s
note: In the Net® Notes you’ll see symbols like this: ( א B Ψ 892*
2427 sys). These are abbreviations used by the NetBible© for
identifying the principal manuscript evidence that is used in translating the
New Testament. Please go to https://bible.org/netbible/ and see their
section labeled “NET Bible Principals of Translation” for a more complete
explanation on these symbols and other items pertinent to the way the NET Bible
uses them.
3 Let me give credit where credit is
due. I first thank G-d for allowing me to write this – any errors are mine, not
His. But I would be remiss if I did not also thank Dr. Michael Savage, who on
his podcast for Friday, 10 Jan. 2020 titled “Suicide and Violence in America”,
gave me the inspiration that led to this epistle. You can hear this episode at https://michaelsavage.com/podcast/
·
[The following notes are taken from Biblical
Studies Press (2006; 2006) The NET Bible First Edition; Bible. English. NET
Bible. All
rights reserved. Used by permission from www.bible.org, n.d. Numbering system
is unique to NET® Notes..]
1
tn The title הַמַּשָּׂא (hammasa’) means “the burden,” a frequently used title
in prophetic oracles. It may be that the word is a place name, although it is
more likely that it describes what follows as an important revelation.
2
tn The definite article is used here as a demonstrative, clarifying the
reference to Agur.
3
sn The word translated “says” (נְאֻם, né’um)
is a verbal noun; it is also a term that describes an oracle. It is usually
followed by the subjective genitive: “the oracle of this man to Ithiel.”
4
tn There have been numerous attempts to reinterpret the first two verses
of the chapter. The Greek version translated the names “Ithiel” and “Ukal,”
resulting in “I am weary, O God, I am weary and faint” (C. C. Torrey, “Proverbs
Chapter 30,” JBL 73 [1954]: 93-96). The LXX’s approach is followed by
some English versions (e.g., NRSV, NLT). The Midrash tried through a clever
etymologizing translation to attribute the works to Solomon (explained by W. G.
Plaut, Proverbs, 299). It is most likely that someone other than Solomon
wrote these sayings; they have a different, almost non-proverbial, tone to
them. See P. Franklyn, “The Sayings of Agur in Proverbs 30: Piety or
Skepticism,” ZAW 95 (1983): 239-52.
5
tn The particle כִּי (ki) functions in an asseverative sense, “surely;
indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).
6
tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as
a predicate adjective. It is followed by מֵאִישׁ (me’ish)
expressing comparative degree: “more than a man” or “more than any man,” with
“man” used in a generic sense. He is saying that he has fallen beneath the
level of mankind. Cf. NRSV “I am too stupid to be human.”
7 tn
Heb “than man.” The verse is using hyperbole; this individual feels as
if he has no intelligence at all, that he is more brutish than any other human.
Of course this is not true, or he would not be able to speculate on the God of
the universe at all.
8 tn
Heb “the understanding of a man,” with “man” used attributively here.
9 sn
The construction uses repetition to make the point emphatically: “I do not know
the knowledge of the Holy One.” Agur’s claim to being “brutish” is here
clarified – he is not one of those who has knowledge or understanding of God.
C. H. Toy thinks the speaker is being sarcastic in reference to others who may
have claimed such knowledge (Proverbs [ICC], 521).
10 tn
The epithet “the Holy One” is the adjective “holy” put in the masculine plural
(as in 9:10). This will harmonize with the plural of majesty used to explain
the plural with titles for God. However, NRSV takes the plural as a reference
to the “holy ones,” presumably referring to angelic beings.
11 sn
To make his point Agur includes five questions. These, like Job 38–41, or
Proverbs 8:24–29, focus on the divine acts to show that it is absurd for a mere
mortal to think that he can explain God’s work or compare himself to God. These
questions display mankind’s limitations and God’s incomparable nature. The
first question could be open to include humans, but may refer to God alone (as
the other questions do).
12 sn
The questions are filled with anthropomorphic language. The questioner is
asking what humans have ever done this, but the meaning is that only God has
done this. “Gathering the wind in his fists” is a way of expressing absolute
sovereign control over the forces of nature.
13 sn
The question is comparing the clouds of the heavens to garments (e.g., Job
26:8). T. T. Perowne writes, “Men bind up water in skins or bottles; God binds
up the rain-floods in the thin, gauzy texture of the changing clouds, which yet
by his power does not rend under its burden of waters.”
14 sn
The ends of the earth is an expression often used in scripture as a
metonymy of subject referring to the people who live in the ends of the earth,
the far off and remote lands and islands. While that is possible here as well,
this may simply be a synecdoche saying that God created the whole world, even
the most remote and distant places.
15 sn
The reference to “son” in this passage has prompted many suggestions down
through the years: It was identified as Israel in the Jewish Midrashim, the
Logos or demiurge by some of the philosophers and allegorical writers, as
simple poetic parallelism without a separate identity by some critical scholars,
and as Jesus by Christian commentators. Parallels with Ugaritic are
interesting, because Baal is referred to as a son; but that is bound up within
the pantheon where there was a father god. Some of the Jewish commentators
exhibit a strange logic in expressing what Christians would say is only their
blindness to the full revelation: There is little cogency in this being a
reference to Jesus because if there had been such a person at any time in the
past he would have left some tradition about it through his descendants (J. H.
Greenstone, Proverbs, 317). But Judaism has taught from the earliest
times that Messiah was preexistent (especially in view of Micah 5 and Daniel
7); and the claims of Jesus in the Gospels bear this out. It seems best to say
that there is a hint here of the nature of the Messiah as Son, a hint that will
later be revealed in full through the incarnation.
16 sn
The text here uses an implied comparison (a figure of speech known as
hypocatastasis): It compares the perfection of every word from God with some
precious metal that has been refined and purified (e.g., Ps 12:6). The point is
that God’s word is trustworthy; it has no defects and flaws, nothing false or
misleading. The second half of the verse explains the significance of this point
– it is safe to trust the Lord.
17 tn
The comparative “like” does not appear in the Hebrew text, but is implied by
the metaphor; it is supplied in the translation for the sake of clarity.
18 sn
The line uses two more figures of speech to declare that God can be trusted for
security and salvation. “Shield” is a simple metaphor – God protects. “Take
refuge” is another implied comparison (hypocatastasis) – God provides spiritual
rest and security for those who put their trust in him.
19 tn
The form of the verb is a Niphal perfect tense with a vav consecutive
from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of
“been made deceptive,” or “shown to be false” or “proved to be a liar.” One who
adds to or changes the word of the Lord
will be seen as a liar.
20 sn
Wisdom literature often groups things in twos and fours, or in other numerical
arrangements (e.g., Amos 1:3–2:6; Job 5:19; Prov 6:16–19).
21 tn
Assuming that the contents of vv. 7–9 are a prayer, several English versions
have supplied a vocative phrase: “O Lord”
(NIV); “O God” (NLT); others have supplied a similar phrase without the
vocative “O”: NCV, CEV “Lord”; TEV “God.”
22 tn
The two words might form a hendiadys: “falsehood and lies” being equivalent to
“complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word
means “word of lying,” thus “a lying word.” Taken separately they might refer
to false intentions and false words.
23 tn
The word חֹק (khoq) means “statute”; it is also used of a definite
assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen
47:22). Here it refers to food that is the proper proportion for the speaker.
24 sn
Agur requested an honest life (not deceitful) and a balanced life (not
self-sufficient). The second request about his provision is clarified in v. 9.
25 tn
The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to
fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively;
to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos
9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a
meaning very close to its meaning here).
[5] See Missing Link in Hebrew Bible Formation:
Biblical Archaeology Review 41:6, November/December 2015 @ https://www.baslibrary.org/biblical-archaeology-review/41/6/4
[6] See The Hebrew Bible Contains the Oldest
Surviving History, BAS Library, the Biblical Archaeology Society
Online Archives: Bible Review 5:6, December 1989 @ https://www.baslibrary.org/bible-review/5/6/5
[9]
The Holy Bible : King James Version.
1995 (Electronic edition of the 1769 edition of the 1611 Authorized Version.).
Oak Harbor, WA: Logos Research Systems, Inc.
·
[The following notes are taken from Biblical Studies
Press (2006; 2006) The
NET Bible First Edition; Bible. English. NET Bible. All rights reserved. Used by permission from www.bible.org, n.d.
Numbering system is unique to NET® Notes..]
1 tn Grk “and all the crowd.” The clause in
this phrase, although coordinate in terms of grammar, is logically subordinate
to the previous clause.
3 sn Though parables can contain a variety of
figures of speech (cf. the remainder of chapter 13), many times they are simply
stories that attempt to teach spiritual truth (which is unknown to the hearers)
by using a comparison with something known to the hearers. In general, parables
usually advance a single idea, though there may be many parts and characters in
a single parable and subordinate ideas may expand the main idea further. The
beauty of using the parable as a teaching device is that it draws the listener
into the story, elicits an evaluation, and demands a response.
5 sn A sower went out to sow. The background
for this well-known parable, drawn from a typical scene in the Palestinian
countryside, is a field through which a well-worn path runs. Sowing would occur
in late fall or early winter (October to December) in the rainy season, looking
for sprouting in April or May and a June harvest. The use of seed as a figure
for God’s giving life has OT roots (Isa 55:10–11). The point of the parable of
the sower is to illustrate the various responses to the message of the kingdom
of God.
6 tn In Matthew’s version of this parable, plural
pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [ha…auta]), although the collective singular is used in v. 5 and
following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural
pronouns referring to the seed are used in the translation throughout the
Matthean account. In both Mark and Luke the collective singular is used
consistently throughout (cf. Mark 4:1–9; Luke 8:4–8).
10 sn Palestinian weeds like these thorns could
grow up to six feet in height and have a major root system.
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, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
·
End “NET®” notes
[10] Biblical Studies Press. (2006;
2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET
Bible (Matt. 13:1-9). Biblical Studies Press.
* A star (*) is used to mark verbs that are historical presents in the Greek which
have been translated with an English past tense in order to conform to modern
usage. The translators recognized that in some contexts the present tense seems
more unexpected and unjustified to the English reader than a past tense would
have been. But Greek authors frequently used the present tense for the sake of
heightened vividness, thereby transporting their readers in imagination to the
actual scene at the time of occurence. However, the translators felt that it
would be wise to change these historical presents to English past tenses.
*
A star (*) is used to mark verbs that are historical presents in the Greek which
have been translated with an English past tense in order to conform to modern
usage. The translators recognized that in some contexts the present tense seems
more unexpected and unjustified to the English reader than a past tense would
have been. But Greek authors frequently used the present tense for the sake of
heightened vividness, thereby transporting their readers in imagination to the
actual scene at the time of occurence. However, the translators felt that it
would be wise to change these historical presents to English past tenses.
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