The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Matthew13:34–35

I Will Open My Mouth in Parables

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Matthew 13:34–35 — I Will Open My Mouth in Parables. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

34

Jesus spoke all these things to the crowds in parables. He did not tell them anything without using a parable.

Berean Standard Bible · CC0

Greek — tap a word ↓

ho Iēsous elalēsen panta Tauta tois ochlois en parabolais kai elalei ouden autois chōris parabolēs

Word by word15 · parsed
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐλάλησενelalēsenspokeG2980
√ λαλέω — to talk, iVerbAorist Indicative Active3rd Person Singular
laleō: to talk, to speak out Aorist indicative active. The verb is not legō (to lay forth an argument) but laleō, the plain act of uttering. Matthew chooses the aorist for the completed public discourse of this one day, then immediately switches to the imperfect in the second clause: the grammar itself distinguishes what Jesus did on the shore from what he made his standing manner with the crowds.
πάνταpantaallG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Plural
ΤαῦταTautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
τοῖςtoisto theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ὄχλοιςochloiscrowdsG3793
√ ὄχλος — a throng (as borne along)NounDative Masculine Plural
ochlos: a throng, as borne along Dative plural. The crowds stand on the beach; the disciples are in the boat with him (Gill notes the setting: "In the hearing of his disciples, whilst in the ship, the multitude being on the shore"). The physical arrangement matches the epistemic one this verse records.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
παραβολαῖςparabolaisparablesG3850
√ παραβολή — a similitude ("parable"), iNounDative Feminine Plural
parabolē: a similitude, a placing-beside From para (beside) plus ballō (to throw): a thing thrown alongside another for comparison. It is a moderately rare word (48 verses), and Matthew has just spent a chapter loading it: the sower, the weeds, the mustard seed, the leaven. Here it is named as the whole mode, not one device among many.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐλάλειelaleiHe did not tell them anythingG2980
√ λαλέω — to talk, iVerbImperfect Indicative Active3rd Person Singular
laleō: to talk (imperfect) The imperfect makes this a practice, not an incident. Every commentator in this unit feels the need to fence it: Ellicott limits it "by the context to this occasion"; Benson, "not at this time; at other times he did"; JFB, "that is, on this occasion"; Gill, that Jesus both before and after "delivered himself plainly, and without figures." The tense states a settled policy; the context bounds its scope.
οὐδὲνouden. . .G3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveAccusative Neuter Singular
oudeis: not even one Accusative neuter singular, the object of the withheld speech. Nothing was held back in plain form, which is both a gift (the parable carries the mystery out to everyone) and a withholding (it carries it out sealed).
αὐτοῖςautois. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
χωρὶςchōriswithout usingG5565
√ χωρίς — at a space, iPreposition
chōris: apart from, at a space A preposition of separation (38 verses), here governing the genitive parabolēs. It is the hinge word of Matthew's negative restatement and the shared lexeme with Mark 4:34, the synoptic twin of this sentence.
παραβολῆςparabolēsa parableG3850
√ παραβολή — a similitude ("parable"), iNounGenitive Feminine Singular
parabolē: a similitude (genitive singular) The singular after the plural: not merely "he used parables a lot" but "there was not one utterance to them that stood outside a parable."
35

So was fulfilled what was spoken through the prophet: “I will open My mouth in parables; I will utter things hidden since the foundation of the world.”

Berean Standard Bible · CC0

Greek — tap a word ↓

hopōs plērōthē to rhēthen dia tou prophētou legontos Anoixō mou to stoma en parabolais ereuxomai kekrymmena apo katabolēs kosmou

Word by word19 · parsed
ὅπωςhopōsSoG3704
√ ὅπως — what(-ever) how, iConjunction
hopōs: in order that Purpose, not bare sequence. The particle governs the subjunctive and binds v. 35 to v. 34 as its aim rather than its aftermath: the parables were the mode so that the word might be filled. Benson feels the weight and reaches for a looser rendering, "whereby was fulfilled," which is exactly the hinge the whole fulfilment debate turns on.
πληρωθῇplērōthēwas fulfilledG4137
√ πληρόω — to make replete, iVerbAorist Subjunctive Passive3rd Person Singular
plēroō: to make replete, to fill full Aorist subjunctive passive. Matthew's standing citation formula (cf. Matthew 1:22, 2:15, 2:17, 8:17, 12:17). What is "filled" here is not a prediction awaiting an event but a form of speech finding its full measure. Ellicott is candid that Psalm 78 "was in no sense predictive," and that the evangelist nonetheless "could use even here the familiar formula."
τὸtowhatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ῥηθὲνrhēthenwas spokenG2046
√ ἐρέω — an alternate for G2036 (ἔπω) in certain tensesVerbAorist Participle PassiveNominative Neuter Singular
ereō: to speak, to say (aorist passive participle) Nominative neuter singular, agreeing with the article τό: "the-thing-spoken." The passive keeps God unnamed as speaker while naming the prophet only as the channel, which is precisely the force of διά that follows.
διὰdiathroughG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
dia: through Instrument, not source.
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
προφήτουprophētouprophetG4396
√ προφήτης — a foreteller ("prophet")NounGenitive Masculine Singular
prophētēs: a foreteller, one who speaks forth Which prophet is the live question of this verse. Gill argues for Asaph on the ground that he is called "Asaph the seer, 2 Chronicles 29:30 which is all one as a prophet," and that 1 Chronicles 25:1 has him prophesying with harps and cymbals. Ellicott notes the Sinaitic variant naming Isaiah, and that the heathen writer Porphyry used it before Jerome's time as proof of Matthew's ignorance. The received text leaves the prophet unnamed.
λέγοντοςlegontosG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveGenitive Masculine Singular
ἈνοίξωAnoixōI will openG455
√ ἀνοίγω — to open up (literally or figuratively, in various applications)VerbFuture Indicative Active1st Person Singular
anoigō: to open up Future indicative active, first person. The verb of opening what was shut: mouths, tombs, books, heavens. It is the Psalmist's "I" that Jesus is here made to speak, which is the whole christological weight of the citation.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
στόμαstomamouthG4750
√ στόμα — the mouth (as if a gash in the face)NounAccusative Neuter Singular
stoma: the mouth Strong's glosses it, with some violence, as "the mouth (as if a gash in the face)." The organ of speech stands for the teacher himself.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
παραβολαῖςparabolaisparablesG3850
√ παραβολή — a similitude ("parable"), iNounDative Feminine Plural
parabolē: a similitude The word Matthew found at the head of Psalm 78 and which, as Ellicott puts it, "was enough for him." Cambridge measures its breadth: the psalm that follows "is a review of the history of Israel from the Exodus to the reign of David. This indicates the somewhat wide sense given to 'parables' and 'dark sayings.'"
ἐρεύξομαιereuxomaiI will utterG2044
√ ἐρεύγομαι — to belch, iVerbFuture Indicative Middle1st Person Singular
ereugomai: to belch, to pour forth A violently concrete verb used only here in the New Testament. It answers the Hebrew of Psalm 78:2; Pulpit notes the Septuagint uses it at Psalm 19:2, and compares Psalm 119:171 and Psalm 145:7. What comes out has been stored a long while, and comes out under pressure.
κεκρυμμέναkekrymmenathings hiddenG2928
√ κρύπτω — to conceal (properly, by covering)VerbPerfect Participle Middle or PassiveAccusative Neuter Plural
kryptō: to conceal, properly by covering Perfect participle, middle or passive: not "hidden things" as a class but things hidden and standing hidden still, the concealment held in force up to the moment this mouth opens. The root is rare (18 verses) and load-bearing in this chapter: the Verifier confirms that Matthew 13:44, the treasure hidden in a field, shares G2928 with this verse, as does Matthew 11:25, where the Father has hidden these things from the wise and revealed them to infants. Concealment in this material is therefore something done, not an accident of obscurity, and the one who now uncovers it is the one who is nowhere said to have been surprised by it.
ἀπὸaposinceG575
√ ἀπό — "off," iPreposition
καταβολῆςkatabolēs[the] foundationG2602
√ καταβολή — a deposition, iNounGenitive Feminine Singular
katabolē: a deposition, a casting down, a founding A rare noun (11 verses). Its New Testament home is the phrase "before / from the foundation of the world": the elect chosen there (Ephesians 1:4), the Lamb foreknown there (1 Peter 1:20), the kingdom prepared there (Matthew 25:34), the Son loved there (John 17:24). Matthew's parables are being located against that horizon.
κόσμουkosmou[of the] worldG2889
√ κόσμος — orderly arrangement, iNounGenitive Masculine Singular
kosmos: orderly arrangement, the ordered world Not raw matter but the arranged order. "From the casting-down of the ordered world" sets the date of the secret at the world's first ordering, which is why Poole reaches for Colossians 1:26, 1 Corinthians 2:7 and Romans 16:25 to gloss it.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The tense that draws the line — 13:34

Matthew writes the same verb twice and changes its tense. ἐλάλησεν (aorist) closes the day's discourse; ἐλάλει (imperfect) opens a standing practice, and Pulpit is the commentator who catches it on the page: "Spake (ἐλάλει: contrast ἐλάλησεν before); i.e. during this period." ⚙ Every voice in this brief then reaches for the same fence. Ellicott limits the words "by the context to this occasion." Benson: "not at this time; at other times he did." JFB: "that is, on this occasion." Gill argues at length that Jesus both before and after "delivered himself plainly, and without figures." The unanimity is itself data: the grammar sounds absolute and the whole tradition reads it as bounded. What none of them soften is the second half of JFB's note, that Jesus refrained "not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude." The parables went out; the keys stayed in the boat.

ii. What Matthew means by "fulfilled" — 13:35

This is the hardest honesty in the unit, and the commentators do not hide from it. Ellicott states flatly that Psalm 78 "was in no sense predictive, but simply an historical survey of God's dealings with Israel," and that Matthew used the formula anyway because he excluded "the idea of chance from all such coincidences." Barnes agrees that "the sense, and not the very words of the Psalm, are given." Poole sets the sharpest limit: "Nor was it fulfilled as the type in the antitype, but as a thing of the same nature was done." Benson calls it accommodation. Gill pushes the other way, holding that the psalm's historical facts "were types of things future under the Gospel dispensation," and that Asaph earns the title prophet from 2 Chronicles 29:30 and 1 Chronicles 25:1. JFB finds the bridge inside the psalm itself: the Psalmist "calls it 'a parable,' and 'dark sayings from of old'." ⚙ Matthew's πληρωθῇ means filled full, not proved true in advance. A form of speech reaches its full measure when the one it was always a shadow of stands up and uses it.

iii. The text that will not settle: Asaph or Isaiah — 13:35

Both Ellicott and Pulpit record a variant reading, "Isaiah the prophet," in the original hand of the Sinaitic manuscript and a few cursives. Ellicott judges it a transcriber's mistake, "misled by the word 'prophet'," and notes that Porphyry had already used it against Matthew before Jerome's time. Pulpit quotes Hort in the other direction: "It is difficult not to think Ἠσαίου genuine. There was a strong temptation to omit it." Cambridge adds a separate textual fact: "The quotation does not agree verbally with the LXX. It is a direct translation of the Hebrew," and Pulpit refines even that, the first clause matching the Septuagint and the second translating the Hebrew literally before paraphrasing. ⚙ We record the disagreement rather than resolving it. The received text names no prophet at all, which is the reading the interlinear before us carries.

iv. Stored up, then poured out — 13:35

The two futures of the citation are not synonyms. Ἀνοίξω opens what was shut; ἐρεύξομαι (a verb found nowhere else in the New Testament, glossed by Strong's as "to belch") forces out what was stored. Between them stands κεκρυμμένα in the perfect: hidden, and hidden still, right up to this sentence. Poole gathers the apostolic gloss for that silence, Colossians 1:26, 1 Corinthians 2:7, Romans 16:25 and Ephesians 3:9, the mystery "hid in God from the beginning of the world." Gill says the same of the mode: "so Christ expressed the Gospel, and the mysteries of it, in a parabolical way, which were hid in God, and under the shadows of the law." ⚙ The parable is therefore not a softer version of plain speech. It is the pressure valve of a secret old enough to be dated from the casting down of the world.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested by Scripture and by better readers. Read these two verses together and they say something uncomfortable: the crowds got everything and understood nothing, and that was on purpose. οὐδὲν χωρὶς παραβολῆς, nothing apart from a parable, is not stinginess. A parable is the only container that can carry what κεκρυμμένα names, a thing hidden and standing hidden since the world was cast into order. Plain speech would not have held it; it would have been heard, written down, argued about, and missed. So the secret goes out wrapped, into every ear, and the wrapping is not a lock but a seal that opens from inside, by following the Speaker into the boat. And note what the citation actually does. The Psalmist's "I will open my mouth" belongs, in Psalm 78, to a man teaching Israel's history to its children so the next generation would not forget. Matthew hands that "I" to Jesus without argument. Poole is right that this is not type answering antitype but a thing of the same nature done again; and ⚙ we would add only this, that when the same nature is done by the Son, the history being taught is no longer Egypt and the wilderness but the ordering of the world itself, and the children being taught are everyone on the shore. The commentators divide over whether Matthew is predicting, accommodating, or typologizing. We decline to settle it. What we will say is that the verb Matthew chose, πληρωθῇ, means filled, and a vessel is not falsified by being filled later than it was made.

The parable is not a lock on the secret; it is a seal that opens only from inside. (⚙ synthesis, not Scripture)

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The same sentence in Mark: "without a parable spake he not" verbal / quotation: confirmed

Mark 4:34 is the synoptic twin of Matthew 13:34, and the Verifier records three shared lexemes carrying the shared clause: χωρὶς (G5565), λαλέω (G2980) and παραβολή (G3850). Pulpit sets the two side by side and notes that although "each evangelist appears to have used the same words as a basis, he has worked them out in his own characteristic way": Mark completes the thought with the private exposition to the disciples, while Matthew "merely hints here" at it and turns instead to the citation formula. Both are Greek texts, so this is a genuine verbal link, not a cross-Testament inference.

Mark 4:34

basis: Verifier: shared Greek lexemes G5565 χωρίς (in 38 vv), G3850 παραβολή (in 48 vv) and G2980 λαλέω (in 273 vv), the two rarer of which co-occur in the identical clause; Greek to Greek synoptic parallel, not an OT citation

"From the foundation of the world": a rare phrase and its home verbal / quotation: confirmed

καταβολή (G2602) occurs in only eleven verses, and almost every one binds it to κόσμος in this exact construction. The Verifier returns the whole cluster: the kingdom prepared from the foundation of the world (Matthew 25:34), the Son loved before it (John 17:24), the elect chosen in him before it (Ephesians 1:4), the Lamb foreknown before it (1 Peter 1:20), the works finished from it (Hebrews 4:3). ⚙ Matthew is not reaching for a poetic way to say "long ago." He is placing the content of the parables inside the one vocabulary the New Testament reserves for what God settled before anything was made.

Matthew 25:34 · John 17:24 · Ephesians 1:4 · 1 Peter 1:20 · Hebrews 4:3

basis: Verifier: shared rare Greek lexeme G2602 καταβολή (in 11 vv only), in every case paired with G2889 κόσμος (in 151 vv); all refs are Greek New Testament, so the shared-lexeme link is direct and no quotation is claimed between them

Hiddenness as method: kryptō across the Gospels structural / thematic: confirmed

The perfect participle κεκρυμμένα shares its root (G2928, only 18 verses) with the moment Jesus thanks the Father for having "hidden these things from the wise and understanding and revealed them to little children" (Matthew 11:25), with the disciples' own incomprehension, where the saying "was hidden from them" (Luke 18:34), and with the Light that "was hidden from them" at the close of the public ministry (John 12:36), and with the treasure hidden in a field nine verses later in this same chapter (Matthew 13:44, checked directly against 13:35 and confirmed on G2928). ⚙ These are not quotations of one another. They are one recurring lexical motif: in this Gospel material, hiddenness is consistently something done, not something that merely happens, and it runs alongside revelation rather than against it. We tier this structural rather than verbal because the shared word carries a common theme, not a common sentence.

Matthew 11:25 · Luke 18:34 · John 12:36 · Matthew 13:44

basis: Verifier: shared Greek lexeme G2928 κρύπτω (in 18 vv), a real verbal link inside a shared motif of concealment and disclosure; the Matthew 13:44 pair was checked directly (verifier pair: G2928 κρύπτω, freq 18); no quotation between the passages, so the tier is structural

Psalm 78:2: the formula quotation, and what it can and cannot claim structural / thematic: confirmed

Matthew 13:35 is an explicit citation of Psalm 78:2, named as such by Benson, Barnes, JFB, Poole, Gill, Cambridge and Pulpit alike. It cannot be tiered verbal here: the psalm is Hebrew and Matthew is Greek, so no shared Strong's lexeme can be computed across them, and a verbal badge would claim a mechanical link the Verifier cannot supply. Cambridge records the textual shape: "The quotation does not agree verbally with the LXX. It is a direct translation of the Hebrew." Pulpit refines it further, the first clause agreeing verbally with the Septuagint and the second rendering the Hebrew verb literally before paraphrasing the rest. The substantive dispute is over what "fulfilled" means. Ellicott holds the psalm "was in no sense predictive"; Poole denies type and antitype and allows only "a thing of the same nature"; Benson calls it accommodation; Gill alone argues the psalm's facts "were types of things future under the Gospel dispensation." We record all four positions and settle none.

Psalm 78:2

basis: Explicit New Testament formula quotation of an Old Testament text; cross-Testament (Greek to Hebrew), so no shared Strong's lexeme exists and a verbal tier is unavailable by definition. Basis is the citation formula itself plus the near-Septuagint wording of the first clause, attested by Cambridge and Pulpit

"Asaph" or "Isaiah": a disputed reading in the prophet's name flagged: verify source

The received text says only "the prophet," and Gill defends Asaph from 2 Chronicles 29:30 and 1 Chronicles 25:1. But Ellicott records a "remarkable various-reading" giving "by Esaias the prophet," found in the Sinaitic manuscript and used by Porphyry against Matthew before Jerome's time; Ellicott judges it a transcriber's error. Pulpit quotes Hort in the opposite direction: "It is difficult not to think Ἠσαίου genuine. There was a strong temptation to omit it." Pulpit then links the problem to the Jeremiah-for-Zechariah attribution at Matthew 27:9 and to the composite citation at Mark 1:2. ⚙ We flag this rather than adopt either side: the provenance of the name is genuinely contested among the sources in front of us, and nothing in our interlinear carries a prophet's name at all.

Matthew 27:9 · Mark 1:2 · 2 Chronicles 29:30

basis: Contested textual provenance: Ellicott calls the Sinaitic "Esaias" reading a transcriber's mistake, Pulpit quotes Hort calling it difficult not to think genuine. The link to Matthew 27:9 and Mark 1:2 is a scholarly hypothesis reported by Pulpit, not a computed lexical basis

The mystery hidden in God, named by the apostles structural / thematic: confirmed

Poole glosses "kept secret from the foundation of the world" by reaching straight for Paul: Colossians 1:26, 1 Corinthians 2:7, Romans 16:25 ("where it is called the revelation of the mystery, which was kept secret since the world began") and Ephesians 3:9. ⚙ These are Poole's own citations, recorded verbatim in the brief, and they are conceptual rather than computed: the Verifier did not return them as lexeme matches to Matthew 13:35. We therefore tier them structural, on the strength of a shared and explicitly apostolic pattern (a secret dated from before the world, now uncovered), not on a shared-word basis we do not have.

Colossians 1:26 · 1 Corinthians 2:7 · Romans 16:25 · Ephesians 3:9

basis: Shared pattern of the pre-cosmic secret now disclosed. These refs come from Poole's verbatim annotation, not from Verifier lexeme output, so no shared-Strong's basis is claimed; all are Greek New Testament and no quotation of Matthew is asserted

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The "I" of the Psalm handed to the Son ancient/widely-held

Psalm 78:2 is a human teacher's opening: "I will open my mouth in a parable." Matthew takes that first-person Ἀνοίξω and lets it fall from Jesus' mouth without a word of argument. Ellicott names the logic exactly: "Here was One whose form of teaching answered to that which the Psalmist had described, who might claim the Psalmist's words as His own." Barnes reaches the same place by a plainer road, that "Christ taught, as did that prophet, Asaph, in parables" and so the words "were fulfilled." Benson says Matthew "quotes, and accommodates to Jesus." ⚙ The christology is in the unremarked transfer: the evangelist assumes his readers will find nothing strange in Israel's teacher-voice being spoken by this man in a boat. Poole's caution stands over the whole thread, that this is a thing of the same nature done, not a type meeting its antitype.

Psalm 78:2 · Matthew 13:35

The secret dated before the world, and the Lamb dated with it ancient/widely-held

What Jesus pours out is κεκρυμμένα ἀπὸ καταβολῆς κόσμου, hidden from the casting down of the world. The Verifier shows that this rare noun (G2602, eleven verses) lives almost entirely in one family of sentences: the kingdom prepared for the blessed from the foundation of the world (Matthew 25:34), the Son loved by the Father before it (John 17:24), the elect chosen in him before it (Ephesians 1:4), the Lamb foreknown before it (1 Peter 1:20). Poole gathers the apostolic parallels for the disclosure side, Colossians 1:26, 1 Corinthians 2:7, Romans 16:25, Ephesians 3:9, the mystery "hid in God from the beginning of the world, as Paul speaks to the Ephesians." Gill says the same of the veil: the gospel was "hid in God, and under the shadows of the law." ⚙ Put together: the content of the parables and the person of the Son are dated to the same moment, and the mouth that opens in Matthew 13 is the mouth of the one the secret was always about.

John 17:24 · Ephesians 1:4 · 1 Peter 1:20 · Colossians 1:26 · Matthew 25:34

The Teacher who withholds the key and then carries it in himself novel

JFB notes that Jesus refrained "not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude," and Gill that he "dismissed the multitude without any explication of them." Pulpit, comparing Mark, observes that Mark "barely alludes to his using them as a judicial punishment upon the people," and connects the passage to Isaiah 6:9, 10 through Matthew 13:14. ⚙ Our reading, offered as fallible: the interpretation was not lost, it was located. The parables went to the crowds and the explanation stayed with the person, so that to have the meaning you had to have him. JFB reaches toward the same thing from the psalm's side, that its dark sayings contained "truths for all time, not fully brought to light till the Gospel day." We mark this novel in its framing, though every element it rests on is sourced above.

Matthew 13:10-17 · Isaiah 6:9-10 · Mark 4:34

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: Berean Standard Bible (CC0) with the Berean interlinear and Strong's numbers; all parses, glosses and lexeme frequencies above are taken from that apparatus and not from machine judgment. Commentary is quoted verbatim from public-domain works, named by author.

Uncertainties specific to this unit, stated rather than smoothed. (1) The prophet in v. 35 is unnamed in the text before us; Ellicott and Pulpit both record the Sinaitic variant "Isaiah," and Pulpit quotes Hort arguing it may be original. We have flagged that thread rather than choosing. (2) The Greek of the citation is mixed in origin: Cambridge calls it "a direct translation of the Hebrew"; Pulpit, working more finely, finds the first clause agreeing verbally with the Septuagint and the second translating the Hebrew verb literally and then paraphrasing. These two statements are not identical, and we have not harmonised them. (3) Whether "fulfilled" here means prediction, typology or accommodation is disputed among our own sources (Ellicott, Barnes, Benson and Poole on one side of the line, Gill pressing toward type), and our synthesis records the dispute rather than resolving it. (4) The Verifier returns no cross-Testament lexeme basis for Psalm 78:2, as it cannot: Hebrew and Greek Strong's numbers do not intersect. That thread is tiered structural for that reason, not because the citation is doubted. (5) The Pulpit entry on v. 35 is capped in our brief (roughly four thousand further characters unread); our quotations from it are from the portion supplied, and the unread remainder may qualify what we have said about the Hebrew underlying ἐρεύξομαι.

Everything marked ⚙ is this tool's fallible synthesis and carries no authority. The Scripture text is God's Word; the ✦ excerpts are the named commentators' own words, copied and not paraphrased.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)