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  • PARALLEL BIBLE - Matthew 8:20


    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

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    King James Bible - Matthew 8:20

    And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

    World English Bible

    Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his
    head."

    Douay-Rheims - Matthew 8:20

    And Jesus saith to him: The foxes have holes, and the birds of the air nests: but the son of man hath not where to lay his
    head.

    Webster's Bible Translation

    And Jesus saith to him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his
    head.

    Greek Textus Receptus


    και
    2532 CONJ λεγει 3004 5719 V-PAI-3S αυτω 846 P-DSM ο 3588 T-NSM ιησους 2424 N-NSM αι 3588 T-NPF αλωπεκες 258 N-NPF φωλεους 5454 N-APM εχουσιν 2192 5719 V-PAI-3P και 2532 CONJ τα 3588 T-NPN πετεινα 4071 N-NPN του 3588 T-GSM ουρανου 3772 N-GSM κατασκηνωσεις 2682 N-APF ο 3588 T-NSM δε 1161 CONJ υιος 5207 N-NSM του 3588 T-GSM ανθρωπου 444 N-GSM ουκ 3756 PRT-N εχει 2192 5719 V-PAI-3S που 4226 PRT-I την 3588 T-ASF κεφαλην 2776 N-ASF κλινη 2827 5725 V-PAS-3S

    Treasury of Scriptural Knowledge

    VERSE (20) -
    Ps 84:3; 104:17

    SEV Biblia, Chapter 8:20

    Y Jess le dijo: Las zorras tienen cavernas, y las aves del cielo nidos; mas el Hijo del hombre no tiene donde recostar su cabeza.

    Clarke's Bible Commentary - Matthew 8:20

    Verse 20. The
    foxes have holes, &c.] Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern! Son of man] A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, according to the predictions of the prophets, Psa. viii. 5; Dan. vii. 13. And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atonement for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the miracles which he was continually working.

    John Gill's Bible Commentary

    Ver. 20. And
    Jesus saith unto him , etc.] Knowing his heart, and the carnal and worldly views with which he acted; the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps; and the birds of the air have nests , where they sit, lay, and hatch their eggs, and bring up their young; but the son of man has not where to lay his head , when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as the son of man, a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself the son of man, it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the Messiah, the son of man: since he is so called, as their own writers and commentators acknowledge, in ( Psalm 80:17) and ( Daniel 7:13,14). And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to ( Psalm 24:1)? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became poor, that we might be rich: nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, hyb anbytyd atkwd yl , theres no place in which he can sit down f513 . Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of.

    Matthew Henry Commentary

    Verses 18-22 - One of the
    scribes was too hasty in promising; he proffers himself to be a close follower of Christ. He seems to be very resolute. Man resolutions for religion are produced by sudden conviction, and take up without due consideration; these come to nothing. When this scrib offered to follow Christ, one would think he should have bee encouraged; one scribe might do more credit and service than twelv fishermen; but Christ saw his heart, and answered to its thoughts, an therein teaches all how to come to Christ. His resolve seems to have been from a worldly, covetous principle; but Christ had not a place to lay his head on, and if he follows him, he must not expect to far better than he fared. We have reason to think this scribe went away Another was too slow. Delay in doing is as bad on the one hand, a hastiness in resolving is on the other. He asked leave to attend his father to his grave, and then he would be at Christ's service. Thi seemed reasonable, yet it was not right. He had not true zeal for the work. Burying the dead, especially a dead father, is a good work, but it is not thy work at this time. If Christ requires our service affection even for the nearest and dearest relatives, and for thing otherwise our duty, must give way. An unwilling mind never wants a excuse. Jesus said to him, Follow me; and, no doubt, power went with this word to him as to others; he did follow Christ, and cleaved to him. The scribe said, I will follow thee; to this man Christ said Follow me; comparing them together, it shows that we are brought to Christ by the force of his call to us, Ro 9:16.


    Greek Textus Receptus


    και
    2532 CONJ λεγει 3004 5719 V-PAI-3S αυτω 846 P-DSM ο 3588 T-NSM ιησους 2424 N-NSM αι 3588 T-NPF αλωπεκες 258 N-NPF φωλεους 5454 N-APM εχουσιν 2192 5719 V-PAI-3P και 2532 CONJ τα 3588 T-NPN πετεινα 4071 N-NPN του 3588 T-GSM ουρανου 3772 N-GSM κατασκηνωσεις 2682 N-APF ο 3588 T-NSM δε 1161 CONJ υιος 5207 N-NSM του 3588 T-GSM ανθρωπου 444 N-GSM ουκ 3756 PRT-N εχει 2192 5719 V-PAI-3S που 4226 PRT-I την 3588 T-ASF κεφαλην 2776 N-ASF κλινη 2827 5725 V-PAS-3S

    Vincent's NT Word Studies

    20.
    Holes (fwleouv). Wyc. has ditches, with burrows in explanation.

    Nests (kataskhnwseiv). Only here and in the parallel, Luke ix. 58. Nests is too limited. The word, derived from skhnh, a tent, has the more general meaning of shelter or habitation. In classical Greek it is used of an encampment. The nest is not to the bird what the hole is to the fox, a permanent dwelling-place, since the bird frequents the nest only during incubation. The Rev. retains nests, but puts lodging-places in the margin.


    Robertson's NT Word Studies

    8:20 {Holes} (fwleous). A lurking hole, burrow. {Nests} (kataskenwseis). "Roosts, i.e. leafy, sknai for settling at night (_tabernacula, habitacula_), not nests" (McNeile). In the Septuagint it is used of God tabernacling in the Sanctuary. The verb (kataskno") is there used of birds (#Ps 103:12).

    {The Son of man} (qo huios tou anqrwpou). this remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in #Joh 4, abstains from calling himself Messiah. this term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.



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    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34

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