Matthew 27:8

27:8 For this reason that field has been called the “Field of Blood” to this day.

Matthew 24:18

24:18 and the one in the field must not turn back to get his cloak.

Matthew 24:40

24:40 Then there will be two men in the field; one will be taken and one left. ¹ 

Matthew 27:10

27:10 and they gave them for the potter’s field, as the Lord commanded me.” ² 

Matthew 13:44

Parables on the Kingdom of Heaven

13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.

Matthew 22:5

22:5 But they were indifferent and went away, one to his farm, another to his business.

Matthew 27:7

27:7 After ³  consulting together they bought the Potter’s Field with it, as a burial place for foreigners.

Matthew 6:28

6:28 Why do you worry about clothing? Think about how the flowers ⁴  of the field grow; they do not work ⁵  or spin.

Matthew 6:30

6:30 And if this is how God clothes the wild grass, ⁶  which is here today and tomorrow is tossed into the fire to heat the oven, ⁷  won’t he clothe you even more, ⁸  you people of little faith?

Matthew 13:24

The Parable of the Weeds

13:24 He presented them with another parable: ⁹  “The kingdom of heaven is like a person who sowed good seed in his field.

Matthew 13:27

13:27 So the slaves ¹⁰  of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’

Matthew 13:31

The Parable of the Mustard Seed

13:31 He gave ¹¹  them another parable: ¹²  “The kingdom of heaven is like a mustard seed ¹³  that a man took and sowed in his field.

Matthew 13:36

Explanation for the Disciples

13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.”

Matthew 13:38

13:38 The field is the world and the good seed are the people ¹⁴  of the kingdom. The weeds are the people ¹⁵  of the evil one,

Matthew 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ¹⁶  and will inherit eternal life.

[24:40]  ¹ sn There is debate among commentators and scholars over the phrase one will be taken and one left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood, as some suggest, the ones taken are the saved (as Noah was) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[27:10]  ¹ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[27:7]  ¹ tn Here δέ (de) has not been translated.

[6:28]  ¹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[6:28]  ² tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

[6:30]  ¹ tn Grk “grass of the field.”

[6:30]  ² tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  ³ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:24]  ¹ tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:27]  ¹ tn See the note on the word “slave” in 8:9.

[13:31]  ¹ tn Grk “put before.”

[13:31]  ² tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[13:31]  ³ sn The mustard seed was noted for its tiny size.

[13:38]  ¹ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ² tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[19:29]  ¹ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.