KJV: Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
YLT: Another simile spake he to them: 'The reign of the heavens is like to leaven, which a woman having taken, hid in three measures of meal, till the whole was leavened.'
Darby: He spoke another parable to them: The kingdom of the heavens is like leaven, which a woman took and hid in three measures of meal until it had been all leavened.
ASV: Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.
| Ἄλλην | Another |
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Parse: Adjective, Accusative Feminine Singular Root: ἄλλος Sense: another, other. |
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| παραβολὴν | parable |
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Parse: Noun, Accusative Feminine Singular Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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| ἐλάλησεν | spoke He |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ὁμοία | Like |
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Parse: Adjective, Nominative Feminine Singular Root: ὅμοιος Sense: like, similar, resembling. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ζύμῃ | to leaven |
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Parse: Noun, Dative Feminine Singular Root: ζύμη Sense: leaven. |
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| λαβοῦσα | having taken |
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Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: λαμβάνω Sense: to take. |
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| γυνὴ | a woman |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| ἐνέκρυψεν | hid |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐγκρύπτω Sense: to conceal in something. |
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| ἀλεύρου | of flour |
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Parse: Noun, Genitive Neuter Singular Root: ἄλευρον Sense: wheat flour, meal. |
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| σάτα | measures |
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Parse: Noun, Accusative Neuter Plural Root: σάτον Sense: a kind of dry measure, 3 gallons (4 litres). |
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| τρία | three |
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Parse: Adjective, Accusative Neuter Plural Root: τρεῖς Sense: three. |
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| ἕως | until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| οὗ | of it |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἐζυμώθη | was leavened |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ζυμόω Sense: to leaven. |
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Greek Commentary for Matthew 13:33
In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1 Peter 5:8) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation 5:5). The leaven permeates all the “wheaten meal” (αλευρου aleurou) till the whole is leavened. There is nothing in the “three measures,” merely a common amount to bake. Dr. T.R. Glover in his Jesus of History suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, ζυμη zumē is from ζεω zeō to boil, to seethe, and so pervasive fermentation. [source]
Wyc., sour dough, as German SauerteigFrom ζέω , to boil or seethe, as in fermentation. The English leaven is from the Latin levare, to raise, and appears in the French levain. [source]
Reverse Greek Commentary Search for Matthew 13:33
Present imperatives. Note υμη apo and the ablative case. ζυμοω Zumē is from διεστελλετο zumoō and occurs already in Matthew 13:33 in a good sense. For the bad sense See note on 1 Corinthians 5:6. He repeatedly charged Jesus definitely warns the disciples against “the leaven of Herod” (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics). [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Revelation 20:1-157 “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Isaiah 40:9,) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; 1725750796_44 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
See on Matthew 13:33. [source]
See on Matthew 13:33. [source]
In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
This question alone in Luke here as in Luke 13:8. But the parable is precisely like that in Matthew 13:33, which see note for details. [source]
Genitive absolute with επισυναχτεισων episunachtheisōn (first aorist passive participle feminine plural because of μυριαδων muriadōn), a double compound late verb, επισυναγω episunagō to gather together unto. The word “myriads” is probably hyperbolical as in Acts 21:20, but in the sense of ten thousand, as in Acts 19:19, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus.Insomuch that they trode one upon another (ωστε καταπατειν αλληλους hōste katapatein allēlous). The imagination must complete the picture of this jam.Unto his disciples first of all This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο prosechete heautois apo). Put your mind (νουν noun understood) for yourselves (dative) and avoid (απο apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο prosechete heautois apo). Put your mind (νουν noun understood) for yourselves (dative) and avoid (απο apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
Fervent, which is formed from the participle of the Latin ferveo, to boil or ferment, is an exact translation of this word, which means to seethe or bubble, and is therefore used figuratively of mental states and emotions. See on leaven, Matthew 13:33. [source]
A proverbial warning, which appears also 1 Corinthians 5:6. It refers, not to the doctrine of the false teachers, but to the false teachers themselves. Comp. Mark 8:15. With the single exception of the parable, Matthew 13:33, leaven, in Scripture, is always a symbol of evil. Comp. Exodus 12:15, Exodus 12:19; Exodus 13:3, Exodus 13:7; Exodus 23:18; Leviticus 2:11; Deuteronomy 16:3. This, however, is no warrant for the nonsense which has been deduced from it, as that Jesus' parable of the leaven contains a prophecy of the corruption of Christianity. Because leaven in Scripture is habitually the type of corruption, we are “none the less free to use it in a good sense as Christ did. One figure need not always stand for one and the same thing. The devil is 'a roaring lion,' but Christ is also 'the lion of the tribe of Judah'” (Trench). It is an apt figure of secret, pervading energy, whether bad or good. A new interest is given to the figure by Pasteur's discovery that fermentation is a necessary consequence of the activity and growth of living organisms. A very few of these Judaising intruders are sufficient to corrupt the whole church. [source]
This proverb Paul has in 1 Corinthians 5:6 . It is merely the pervasive power of leaven that is involved in the proverb as in Matthew 13:33 , not the use of leaven as a symbol of evil. [source]