Matthew 13:35

13:35 This fulfilled what was spoken by the prophet: ¹ 

“I will open my mouth in parables,

I will announce what has been hidden from the foundation of the world.” ² 

Job 3:1

II. Job’s Dialogue With His Friends
(3:1-27:33) ³ 

Job Regrets His Birth

3:1 After this Job opened his mouth ⁴  and cursed ⁵  the day he was born. ⁶ 

Psalms 78:1-2

Psalm 78 ⁷ 

A well-written song ⁸  by Asaph.

78:1 Pay attention, my people, to my instruction!

Listen to the words I speak! ⁹ 

78:2 I will sing a song that imparts wisdom;

I will make insightful observations about the past. ¹⁰ 

Proverbs 8:6

8:6 Listen, for I will speak excellent things, ¹¹ 

and my lips will utter ¹²  what is right.

Proverbs 31:8-9

31:8 Open your mouth ¹³  on behalf of those unable to speak, ¹⁴ 

for the legal rights of all the dying. ¹⁵ 

31:9 Open your mouth, judge in righteousness, ¹⁶ 

and plead the cause ¹⁷  of the poor and needy.

Luke 6:20-26

6:20 Then ¹⁸  he looked up ¹⁹  at his disciples and said:

“Blessed ²⁰  are you who are poor, ²¹  for the kingdom of God belongs ²²  to you.

6:21 “Blessed are you who hunger ²³  now, for you will be satisfied. ²⁴ 

“Blessed are you who weep now, for you will laugh. ²⁵ 

6:22 “Blessed are you when people ²⁶  hate you, and when they exclude you and insult you and reject you as evil ²⁷  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ²⁸  your reward is great in heaven. For their ancestors ²⁹  did the same things to the prophets. ³⁰ 

6:24 “But woe ³¹  to you who are rich, for you have received ³²  your comfort ³³  already.

6:25 “Woe to you who are well satisfied with food ³⁴  now, for you will be hungry.

“Woe to you ³⁵  who laugh ³⁶  now, for you will mourn and weep.

6:26 “Woe to you ³⁷  when all people ³⁸  speak well of you, for their ancestors ³⁹  did the same things to the false prophets.

Acts 8:35

8:35 So Philip started speaking, ⁴⁰  and beginning with this scripture ⁴¹  proclaimed the good news about Jesus to him.

Acts 10:34

10:34 Then Peter started speaking: ⁴²  “I now truly understand that God does not show favoritism in dealing with people, ⁴³ 

Acts 18:14

18:14 But just as Paul was about to speak, ⁴⁴  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁴⁵  I would have been justified in accepting the complaint ⁴⁶  of you Jews, ⁴⁷ 

Ephesians 6:19

6:19 Pray ⁴⁸  for me also, that I may be given the message when I begin to speak ⁴⁹  – that I may confidently make known ⁵⁰  the mystery of the gospel,

[13:35]  ¹ tc A few important mss (א* Θ Ë^1,13 33) identify the prophet as Isaiah, a reading that is significantly harder than the generic “prophet” because the source of this prophecy is not Isaiah but Asaph in Ps 78. Jerome mentioned some mss that had “Asaph” here, though none are known to exist today. This problem is difficult because of the temptation for scribes to delete the reference to Isaiah in order to clear up a discrepancy. Indeed, the vast majority of witnesses have only “the prophet” here (א¹ B C D L W 0233 0242 Ï lat sy co). However, as B. M. Metzger points out, “if no prophet were originally named, more than one scribe might have been prompted to insert the name of the best known prophet – something which has, in fact, happened elsewhere more than once” (TCGNT 27). In light of the paucity of evidence for the reading ᾿Ησαΐου, as well as the proclivity of scribes to add his name, it is probably best to consider the shorter reading as authentic.

[13:35]  ² sn A quotation from Ps 78:2.

[3:1]  ³ sn The previous chapters (1-2) were prose narrative, this chapter, however, commences the poetic section of the book (chs. 3-41) containing the cycles of speeches.

[3:1]  ⁴ sn The detailed introduction to the speech with “he opened his mouth” draws the readers attention to what was going to be said. As the introduction to the poetic speech that follows (3:3-26), vv. 1-2 continue the prose style of chapters 1-2. Each of the subsequent speeches is introduced by such a prose heading.

[3:1]  ⁵ tn The verb “cursed” is the Piel preterite from the verb קָלַל (qalal); this means “to be light” in the Qal stem, but here “to treat lightly, with contempt, curse.” See in general H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); and A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99.

[3:1]  ⁶ tn Heb “his day” (so KJV, ASV, NAB). The Syriac has “the day on which he was born.” The context makes it clear that Job meant the day of his birth. But some have tried to offer a different interpretation, such as his destiny or his predicament. For this reason the Syriac clarified the meaning for their readers in much the same way as the present translation does by rendering “his day” as “the day he was born.” On the Syriac translation of the book of Job, see Heidi M. Szpek, Translation Technique in the Peshitta to Job (SBLDS).

[78:1]  ⁷ sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.

[78:1]  ⁸ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.

[78:1]  ⁹ tn Heb “Turn your ear to the words of my mouth.”

[78:2]  ¹⁰ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

[8:6]  ¹¹ tn Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.

[8:6]  ¹² tn Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said.

[31:8]  ¹³ sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

[31:8]  ¹⁴ sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

[31:8]  ¹⁵ tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.

[31:9]  ¹⁶ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

[31:9]  ¹⁷ sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

[6:20]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁹ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ²⁰ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ²¹ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ²² sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  ²³ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ²⁴ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ²⁵ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ²⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²⁷ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:23]  ²⁸ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[6:23]  ³⁰ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  ³¹ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ³² sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ³³ tn Grk “your consolation.”

[6:25]  ³⁴ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ³⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ³⁶ sn That is, laugh with happiness and joy.

[6:26]  ³⁷ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ³⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ³⁹ tn Or “forefathers”; Grk “fathers.”

[8:35]  ⁴⁰ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁴¹ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[10:34]  ⁴² tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁴³ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[18:14]  ⁴⁴ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁴⁵ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁴⁶ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁴⁷ tn Grk “accepting your complaint, O Jews.”

[6:19]  ⁴⁸ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ⁴⁹ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ⁵⁰ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”