Matthew 13:13-14

13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ¹  yet will never understand,

you will look closely ²  yet will never comprehend.

John 16:25

16:25 “I have told you these things in obscure figures of speech; ³  a time ⁴  is coming when I will no longer speak to you in obscure figures, but will tell you ⁵  plainly ⁶  about the Father.

Acts 17:18

17:18 Also some of the Epicurean ⁷  and Stoic ⁸  philosophers were conversing ⁹  with him, and some were asking, ¹⁰  “What does this foolish babbler ¹¹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹²  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹³ 

[13:14]  ¹ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ² tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[16:25]  ³ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁴ tn Grk “an hour.”

[16:25]  ⁵ tn Or “inform you.”

[16:25]  ⁶ tn Or “openly.”

[17:18]  ⁷ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁸ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁰ tn Grk “saying.”

[17:18]  ¹¹ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹² tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹³ sn This is a parenthetical note by the author.