5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 1
13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 4 comes and snatches what was sown in his heart; 5 this is the seed sown along the path.
13:38 The field is the world and the good seed are the people 6 of the kingdom. The weeds are the people 7 of the evil one,
1 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
2 tn Or “into a time of testing.”
sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
3 tc Most
tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
4 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
5 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
6 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.”
7 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.