Matthew 13:52

New Testament

50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 51 “Have you understood all these things?” They replied, “Yes.” 52 Then he said to them, “Therefore every expert in the law who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.” 53 Now when Jesus finished these parables, he moved on from there. 54 Then he came to his hometown and began to teach the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and miraculous powers?

Leviticus Rabbah 2:11


Another explanation: ‘Zafonah before the Lord’ refers to the deeds of Abraham, Isaac, and Jacob which are treasured up (zefunim) with Him. Whence do we know that this word [viz. ‘zafonah’] is an expression meaning the laying up of a treasure?—Since it is said, New and old have I laid up (zafanti) for thee, O beloved. Abraham, Isaac, and Jacob are meant by ‘old ones’, Amram, son of Kohath, and all the worthy men who were in Egypt are meant by ‘new ones’, as it is said, ‘New and old,’ etc. Alternatively, the company of Moses and the company of Joshua and the companies of David and of Hezekiah are meant by ‘old ones’; whilst the companies of Ezra, of Hillel, and of R. Johanan b. Zakkai and of R. Meir and his colleagues are meant by ‘new ones’, and it is of them that Scripture says, ‘New and old have I laid up for thee, O beloved.’

 Notes and References

"... A midrash in Leviticus Rabbah 2:11 shares the reference to “new and old” with Matthew’s discourse between Jesus and his disciples (Matthew 13:51-52). As part of this discourse a treasure parable was cited: “Therefore, every scribe who has become a disciple of the kingdom of the heavens is like a householder who brings out of his treasure new and old things” (Matthew 13:52). A combination between “new and old” (in this sequence) and a “treasure” also appears in Leviticus Rabbah 2:11, in a passage that is meant to elucidate the term הנופצ in Leviticus 1:11 (“And he shall kill it [the ram] הנופצ before the Lord”. In the first explanation, the expression is associated with the Binding of Isaac in the book of Genesis. Whether the term is already interpreted as derived from ןפצ, “to hide”, meaning “hidden” or “treasured” here, is uncertain but possible, that is, the memory of the Binding of Isaac is “treasured up before God”. In the following alternative interpretation this derivation is obvious ..."

Hezser, Catherine Finding a Treasure: The Treasure Motif in Jewish, Christian, and Graeco-Roman Narratives in the Context of Rabbinic Halakhah and Roman Law (pp. 295-325) Mohr Siebeck, 2019

 User Comments

Do you have questions or comments about these texts? Please submit them here.