Greek: New Testament (NAS)
English: John Barach
English: John Barach
Chapter 13
Call to Repent or Perish
| 1 Παρῆσαν δέ τινες ἐν αὐτῷ τῷ καιρῷ ἀπαγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων ὧν τὸ αἷμα Πιλᾶτος ἔμιξεν μετὰ τῶν θυσιῶν αὐτῶν. 2 καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, Δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν; 3 οὐχί, λέγω ὑμῖν, ἀλλ' ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε. 4 ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ' οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ; 5 οὐχὶ, λέγω ὑμῖν, ἀλλ' ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀπολεῖσθε. |
| 1 Now some were present at that very time reporting to Him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 And answering, He said to them, “Do you think that these Galileans were worse sinners than all other Galileans because they have suffered these things? 3 No, I tell you; but unless you repent, you will all perish in the same way. 4 Or those eighteen on whom the tower in Siloam fell and killed them—do you think they were more obligated in debt than all the people living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish likewise.” |
The Parable of the Barren Fig Tree
| 6 Ἔλεγεν δὲ ταύτην τὴν παραβολήν· Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν. 7 εἶπεν δὲ πρὸς τὸν ἀμπελουργόν, Ἰδοὺ τρία ἔτη ἀφ' οὗ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω· ἔκκοψον [οὖν] αὐτήν, ἱνατί καὶ τὴν γῆν καταργεῖ; 8 ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ, Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν καὶ βάλω κόπρια, 9 κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον· εἰ δὲ μή γε, ἐκκόψεις αὐτήν. |
| 6 Then He told this parable: “A certain man had a fig tree planted in his vineyard, and he came looking for fruit on it and did not find any. 7 So he said to the vinedresser, ‘Look, for three years now I have been coming to look for fruit on this fig tree and I am not finding any. Cut it down! Why should it even use up the ground?’ 8 But he answered and said to him, ‘Master, leave it alone for this year also, until I dig around it and throw in manure. 9 Then if it should produce fruit in the future, fine; but if not, you can cut it down.’” |
Healing a woman on the Sabbath
| 10 Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 11 καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δεκαοκτὼ καὶ ἦν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 12 ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ, Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου, 13 καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη καὶ ἐδόξαζεν τὸν θεόν. |
| 10 Now He was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had a spirit of infirmity for eighteen years; she was bent double and was not able to straighten herself up at all. 12 When Jesus saw her, He called her over and said to her, “Woman, you are set free from your infirmity.” 13 And He laid His hands on her; and immediately she was made straight again and began glorifying God. |
| 14 ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 15 ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν, ὑποκριταί, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπαγαγὼν ποτίζει; 16 ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 17 καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ' αὐτοῦ. |
| 14 But the synagogue leader, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days in which work ought to be done; so come on those days and be healed, and not on the Sabbath day.” 15 But the Lord answered him and said, “Hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the stall and lead it away to give it water? 16 And this woman, being a daughter of Abraham, whom Satan bound—behold, for eighteen years—ought she not to have been loosed from this bond on the Sabbath day?” 17 As He said these things, all His opponents were put to shame, and the entire crowd was rejoicing over all the glorious things being done by Him. |
Parables of Mustard Seed and Leaven
| 18 Ἔλεγεν οὖν, Τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ καὶ τίνι ὁμοιώσω αὐτήν; 19 ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ. |
| 18 He was saying, therefore, “What is the kingdom of God like, and to what shall I compare it? 19 It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and the birds of the sky nested in its branches.” |
| 20 Καὶ πάλιν εἶπεν, Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ; 21 ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. |
| 20 And again He said, “To what shall I compare the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of flour until the whole batch was leavened.” |
The Narrow Door
| 22 Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἰεροσόλυμα. 23 εἶπεν δέ τις αὐτῷ, Κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι; ὁ δὲ εἶπεν πρὸς αὐτούς, 24 Ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. 25 ἀφ' οὗ ἄν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες, Κύριε, ἄνοιξον ἡμῖν, καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν, Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ. |
| 22 He was making His way through cities and villages, teaching and making His journey toward Jerusalem. 23 Someone said to Him, “Lord, are only a few being saved?” He said to them, 24 “Struggle to enter through the narrow door; because many, I tell you, will seek to enter and will not be strong enough. 25 Once the master of the house has gotten up and shut the door, and you begin to stand outside and knock at the door, saying, ‘Lord, open for us,’ he will answer and say to you, ‘I do not know where you are from.’ |
| 26 τότε ἄρξεσθε λέγειν, Ἐφάγομεν ἐνώπιόν σου καὶ ἐπίομεν καὶ ἐν ταῖς πλατείαις ἡμῶν ἐδίδαξας· 27 καὶ ἐρεῖ λέγων ὑμῖν, Οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ' ἐμοῦ πάντες ἐργάται ἀδικίας. 28 ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. ὅταν ὄψησθε Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω. 29 καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 30 καὶ ἰδοὺ εἰσὶν ἔσχατοι οἳ ἔσονται πρῶτοι καὶ εἰσὶν πρῶτοι οἳ ἔσονται ἔσχατοι. |
| 26 Then you will begin to say, ‘We ate and drank in Your presence, and You taught in our wide streets.’ 27 And he will say, speaking to you, ‘I do not know where you are from. Depart from me, all you workers of unrighteousness!’ 28 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves being cast out. 29 And they will come from east and west, and from north and south, and will recline at the table in the kingdom of God. 30 And behold, some are last who will be first, and some are first who will be last.” |
The Fox and the Hen
| 31 Ἐν αὐτῇ τῇ ὥρᾳ προσῆλθάν τινες Φαρισαῖοι λέγοντες αὐτῷ, Ἔξελθε καὶ πορεύου ἐντεῦθεν ὅτι Ἡρῴδης θέλει σε ἀποκτεῖναι. 32 καὶ εἶπεν αὐτοῖς, Πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ, Ἰδοὺ ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον καὶ τῇ τρίτῃ τελειοῦμαι. 33 πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ. |
| 31 In that very hour, some Pharisees came up, saying to Him, “Get out and go away from here, because Herod wants to kill You!” 32 And He said to them, “Go and tell that fox: ‘Behold, I cast out demons and perform healings today and tomorrow, and on the third day I reach My goal.’ 33 Nevertheless, I must journey on today and tomorrow and the next day, because it is not possible for a prophet to perish outside Jerusalem. |
| 34 Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 35 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν. οὐ μὴ ἴδητέ με ἕως [ἥξει ὅτε] εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. {Psalm 117 (118):26} |
| 34 Jerusalem, Jerusalem! The one who kills the prophets and stones those sent to her! How often I wanted to gather your children together just as a hen gathers her brood under her wings, and you were not willing. 35 Behold, your house is left to you. And I tell you, you will certainly not see Me until [the time comes when] you say, ‘Blessed is the one who comes in the name of the Lord!’” {Psalm 117 (118):26} |
Chapter Summary: In this chapter, Jesus tackles the perennial question of why bad things happen to people. He addresses two recent tragedies—one caused by human cruelty and another by a structural accident—to dismantle the idea that suffering is always a direct measurement of one’s sin. He shifts the focus from the victims’ “debt” to the urgency of the survivors’ repentance, illustrated by a fig tree living on borrowed time. Then the tension between ritual regulation and redemptive mercy comes to a head. Jesus performs a “Sabbath surgery” on a woman bound by a spirit, sparking a debate that redefines the purpose of the holy day. He then follows this display of power with two parables that explain how the Kingdom of God, though currently small or hidden, possesses an unstoppable internal energy. The geographical journey to Jerusalem mirrors a theological urgency. As Jesus passes through towns and villages, he addresses the “numbers game” of salvation, replacing curiosity about how many will be saved with a command for personal intensity. The section closes with a defiant response to political threats and a heartbreaking lament over the city that is the destination of his journey.
“Mixed with their sacrifices” (emixen meta tōn thysiōn): This refers to a gruesome event where Pilate’s soldiers likely entered the Temple courts and slaughtered Galilean pilgrims as they were offering animals. The proximity of the blood of the victims to the blood of the sacrifices was seen as a supreme desecration.
“Worse sinners” (hamartōloi para pantes): The use of the preposition para (beside/beyond) creates a comparison. Jesus is asking if these victims were “sinners beyond” everyone else. He flatly denies this popular theology of “proportional suffering.”
“Obligated in debt” (opheiletai): In verse 4, Jesus switches from the word for “sinners” to “debtors.” This connects back to the financial/legal language of the end of Chapter 12. He asks if those crushed by the tower owed a greater moral debt to God than the residents of Jerusalem.
“Tower in Siloam”: Siloam was the area in the southern part of Jerusalem near the main water source. The tower was likely part of the city walls or an aqueduct project. It serves as an example of a “natural” or accidental disaster, as opposed to Pilate’s “moral” disaster.
“Use up the ground” (tēn gēn katargei): The verb katargeō is strong—it means to make something idle, useless, or to drain its resources. The owner isn’t just annoyed that there are no figs; he is upset that the tree is “robbing” the soil of nutrients that could go to productive plants.
“Manure” (kopria): A blunt term for dung or refuse. The vinedresser proposes a radical, “messy” intervention. The tree doesn’t just need time; it needs extra care and fertilization to stimulate growth.
“If it should... fine” (v. 9): In the Greek text, there is a dramatic pause (an aposiopesis). The sentence literally says, “And if it should produce fruit in the future...” and then breaks off, leaving the positive outcome implied. It heightens the tension of the “last chance” given to the tree.
“Spirit of infirmity” (pneuma astheneias): Luke, the physician, uses a term that suggests a spiritual cause for a physical condition. The woman wasn’t just “sick”; she was under a form of spiritual oppression that manifested as a structural bodily collapse.
“Bent double” (synkyptousa): This is a vivid medical term. It suggests her spine was curved so severely that she was forced to look only at the ground.
“At all” (eis to panteles): This can mean “completely” or “forever.” She was unable to look up at all, or her condition was seemingly permanent.
“Set free” (apolelysai): Jesus uses a perfect passive verb here. It implies a release from a legal or physical bond that has already taken place the moment He speaks.
“Untie... Loosed” (lyei... lythēnai): Jesus uses a brilliant wordplay. The synagogue leader allowed for “untying” (lyei) an animal to prevent its thirst on the Sabbath. Jesus argues that “untying” (lythēnai) a human being from a demonic bond is a far more appropriate Sabbath “work.”
“Daughter of Abraham” (v. 16): This is the only time this phrase is used in the New Testament. By using it, Jesus emphasizes her dignity and her status as an heir to the covenant promises, contrasting her value with the “ox and donkey” mentioned by the leader.
“Hid” (ekrypsen): In the parable of the leaven, the woman “hides” the yeast. This suggests the Kingdom often works in a subterranean, invisible way.
“Three measures” (sata tria): A saton (Seah) is about 13 liters. Three measures would be roughly 40 liters of flour, enough to bake bread for over 100 people. This highlights the disproportionate influence of a small amount of leaven.
“Struggle” (agōnizesthe): The root of our word “agonize.” It refers to the intense athletic strain of the stadium or the life-and-death struggle of combat. Salvation is not presented as a passive acceptance, but an active, straining entry before the door shuts.
“Will not be strong enough” (ouk ischy-sousin): Often translated “will not be able,” but the Greek implies a lack of strength or force. Many have the desire to enter (zētēsousin), but they lack the spiritual power or resolve required by the “narrowness” of the door.
“Where you are from” (pothen este): Literally, “whence you are.” The master isn’t saying he doesn’t recognize their faces; he is saying they don’t belong to his household. They are “strangers” because their origin/character is not of his kingdom.
“That fox” (tē alōpeki tautē): In Greek culture, a fox was seen as crafty; in Jewish culture, it was often a symbol of a small, insignificant, or “base” person trying to act powerful. Jesus is expressing utter lack of intimidation toward Herod Antipas.
“I reach My goal” (teleioumai): This is the present passive of teleioō. It can mean “I am finished” or “I am brought to my intended end.” It links the end of his three-day journeying to the “completion” of his mission in Jerusalem (the Cross).
“It is not possible” (ouk endechetai): This is sharp irony. Jesus is not saying it’s a physical law, but a “theological habit” of the city. He is mocking the city’s history of executing God’s messengers.
“Hen gathers her brood” (ornis tēn heautēs nossian): A beautiful shift in imagery. After calling the political ruler a predatory “fox,” Jesus describes himself as a mother bird protecting her chicks—the only defense against a fox is the shelter of the wings.
“Your house is left to you” (v. 35): The word oikos (house) refers to the Temple. Jesus is suggesting that God’s presence is departing, leaving the magnificent building as a merely human “house,” desolate and empty.
“Mixed with their sacrifices” (emixen meta tōn thysiōn): This refers to a gruesome event where Pilate’s soldiers likely entered the Temple courts and slaughtered Galilean pilgrims as they were offering animals. The proximity of the blood of the victims to the blood of the sacrifices was seen as a supreme desecration.
“Worse sinners” (hamartōloi para pantes): The use of the preposition para (beside/beyond) creates a comparison. Jesus is asking if these victims were “sinners beyond” everyone else. He flatly denies this popular theology of “proportional suffering.”
“Obligated in debt” (opheiletai): In verse 4, Jesus switches from the word for “sinners” to “debtors.” This connects back to the financial/legal language of the end of Chapter 12. He asks if those crushed by the tower owed a greater moral debt to God than the residents of Jerusalem.
“Tower in Siloam”: Siloam was the area in the southern part of Jerusalem near the main water source. The tower was likely part of the city walls or an aqueduct project. It serves as an example of a “natural” or accidental disaster, as opposed to Pilate’s “moral” disaster.
“Use up the ground” (tēn gēn katargei): The verb katargeō is strong—it means to make something idle, useless, or to drain its resources. The owner isn’t just annoyed that there are no figs; he is upset that the tree is “robbing” the soil of nutrients that could go to productive plants.
“Manure” (kopria): A blunt term for dung or refuse. The vinedresser proposes a radical, “messy” intervention. The tree doesn’t just need time; it needs extra care and fertilization to stimulate growth.
“If it should... fine” (v. 9): In the Greek text, there is a dramatic pause (an aposiopesis). The sentence literally says, “And if it should produce fruit in the future...” and then breaks off, leaving the positive outcome implied. It heightens the tension of the “last chance” given to the tree.
“Spirit of infirmity” (pneuma astheneias): Luke, the physician, uses a term that suggests a spiritual cause for a physical condition. The woman wasn’t just “sick”; she was under a form of spiritual oppression that manifested as a structural bodily collapse.
“Bent double” (synkyptousa): This is a vivid medical term. It suggests her spine was curved so severely that she was forced to look only at the ground.
“At all” (eis to panteles): This can mean “completely” or “forever.” She was unable to look up at all, or her condition was seemingly permanent.
“Set free” (apolelysai): Jesus uses a perfect passive verb here. It implies a release from a legal or physical bond that has already taken place the moment He speaks.
“Untie... Loosed” (lyei... lythēnai): Jesus uses a brilliant wordplay. The synagogue leader allowed for “untying” (lyei) an animal to prevent its thirst on the Sabbath. Jesus argues that “untying” (lythēnai) a human being from a demonic bond is a far more appropriate Sabbath “work.”
“Daughter of Abraham” (v. 16): This is the only time this phrase is used in the New Testament. By using it, Jesus emphasizes her dignity and her status as an heir to the covenant promises, contrasting her value with the “ox and donkey” mentioned by the leader.
“Hid” (ekrypsen): In the parable of the leaven, the woman “hides” the yeast. This suggests the Kingdom often works in a subterranean, invisible way.
“Three measures” (sata tria): A saton (Seah) is about 13 liters. Three measures would be roughly 40 liters of flour, enough to bake bread for over 100 people. This highlights the disproportionate influence of a small amount of leaven.
“Struggle” (agōnizesthe): The root of our word “agonize.” It refers to the intense athletic strain of the stadium or the life-and-death struggle of combat. Salvation is not presented as a passive acceptance, but an active, straining entry before the door shuts.
“Will not be strong enough” (ouk ischy-sousin): Often translated “will not be able,” but the Greek implies a lack of strength or force. Many have the desire to enter (zētēsousin), but they lack the spiritual power or resolve required by the “narrowness” of the door.
“Where you are from” (pothen este): Literally, “whence you are.” The master isn’t saying he doesn’t recognize their faces; he is saying they don’t belong to his household. They are “strangers” because their origin/character is not of his kingdom.
“That fox” (tē alōpeki tautē): In Greek culture, a fox was seen as crafty; in Jewish culture, it was often a symbol of a small, insignificant, or “base” person trying to act powerful. Jesus is expressing utter lack of intimidation toward Herod Antipas.
“I reach My goal” (teleioumai): This is the present passive of teleioō. It can mean “I am finished” or “I am brought to my intended end.” It links the end of his three-day journeying to the “completion” of his mission in Jerusalem (the Cross).
“It is not possible” (ouk endechetai): This is sharp irony. Jesus is not saying it’s a physical law, but a “theological habit” of the city. He is mocking the city’s history of executing God’s messengers.
“Hen gathers her brood” (ornis tēn heautēs nossian): A beautiful shift in imagery. After calling the political ruler a predatory “fox,” Jesus describes himself as a mother bird protecting her chicks—the only defense against a fox is the shelter of the wings.
“Your house is left to you” (v. 35): The word oikos (house) refers to the Temple. Jesus is suggesting that God’s presence is departing, leaving the magnificent building as a merely human “house,” desolate and empty.