Matius 12:36-37
Konteks12:36 I 1 tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”
Matius 12:21
Konteks12:21 And in his name the Gentiles 2 will hope.” 3
Matius 21:1-46
Konteks21:1 Now 4 when they approached Jerusalem 5 and came to Bethphage, 6 at the Mount of Olives, 7 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 8 Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me. 21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ 9 and he will send them at once.” 21:4 This 10 took place to fulfill what was spoken by the prophet: 11
21:5 “Tell the people of Zion, 12
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 13
21:6 So 14 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 15 on them, and he sat on them. 21:8 A 16 very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, 17 “Hosanna 18 to the Son of David! Blessed is the one who comes in the name of the Lord! 19 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 20 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 21 in Galilee.”
21:12 Then 22 Jesus entered the temple area 23 and drove out all those who were selling and buying in the temple courts, 24 and turned over the tables of the money changers and the chairs of those selling doves. 21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 25 but you are turning it into a den 26 of robbers!” 27
21:14 The blind and lame came to him in the temple courts, and he healed them. 21:15 But when the chief priests and the experts in the law 28 saw the wonderful things he did and heard the children crying out in the temple courts, 29 “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” 30 21:17 And leaving them, he went out of the city to Bethany and spent the night there.
21:18 Now early in the morning, as he returned to the city, he was hungry. 21:19 After noticing a fig tree 31 by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once. 21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?” 21:21 Jesus 32 answered them, “I tell you the truth, 33 if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. 21:22 And whatever you ask in prayer, if you believe, 34 you will receive.”
21:23 Now after Jesus 35 entered the temple courts, 36 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 37 are you doing these things, and who gave you this authority?” 21:24 Jesus 38 answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” 39 They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So 40 they answered Jesus, 41 “We don’t know.” 42 Then he said to them, “Neither will I tell you 43 by what authority 44 I am doing these things.
21:28 “What 45 do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, 46 ‘I will not.’ But later he had a change of heart 47 and went. 21:30 The father 48 went to the other son and said the same thing. This boy answered, 49 ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” 50 Jesus said to them, “I tell you the truth, 51 tax collectors 52 and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although 53 you saw this, you did not later change your minds 54 and believe him.
21:33 “Listen to another parable: There was a landowner 55 who planted a vineyard. 56 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 57 he leased it to tenant farmers 58 and went on a journey. 21:34 When the harvest time was near, he sent his slaves 59 to the tenants to collect his portion of the crop. 60 21:35 But the tenants seized his slaves, beat one, 61 killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, 62 saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So 63 they seized him, 64 threw him out of the vineyard, 65 and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”
21:42 Jesus said to them, “Have you never read in the scriptures:
‘The stone the builders rejected has become the cornerstone. 66
This is from the Lord, and it is marvelous in our eyes’? 67
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 68 who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 69 21:45 When 70 the chief priests and the Pharisees 71 heard his parables, they realized that he was speaking about them. 21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds 72 regarded him as a prophet.
Matius 22:39
Konteks22:39 The second is like it: ‘Love your neighbor as yourself.’ 73
Matius 22:23
Konteks22:23 The same day Sadducees 74 (who say there is no resurrection) 75 came to him and asked him, 76
Matius 8:1--12:50
Konteks8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 77 approached, and bowed low before him, saying, 78 “Lord, if 79 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 80 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 81 but go, show yourself to a priest, and bring the offering 82 that Moses commanded, 83 as a testimony to them.” 84
8:5 When he entered Capernaum, 85 a centurion 86 came to him asking for help: 87 8:6 “Lord, 88 my servant 89 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 90 said to him, “I will come and heal him.” 8:8 But the centurion replied, 91 “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. 92 I say to this one, ‘Go’ and he goes, 93 and to another ‘Come’ and he comes, and to my slave 94 ‘Do this’ and he does it.” 95 8:10 When 96 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 97 I have not found such faith in anyone in Israel! 8:11 I tell you, many will come from the east and west to share the banquet 98 with Abraham, Isaac, and Jacob 99 in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 100 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 101 was healed at that hour.
8:14 Now 102 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 103 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 104 she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 105 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 106
“He took our weaknesses and carried our diseases.” 107
8:18 Now when Jesus saw a large crowd 108 around him, he gave orders to go to the other side of the lake. 109 8:19 Then 110 an expert in the law 111 came to him and said, “Teacher, I will follow you wherever you go.” 112 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 113 have nests, but the Son of Man has no place to lay his head.” 114 8:21 Another 115 of the 116 disciples said to him, “Lord, let me first go and bury my father.” 8:22 But Jesus said to him, “Follow me, and let the dead bury their own dead.” 117
8:23 As he got into the boat, his disciples followed him. 118 8:24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 8:25 So they came 119 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 120 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 121 the winds and the sea, 122 and it was dead calm. 8:27 And the men 123 were amazed and said, 124 “What sort of person is this? Even the winds and the sea obey him!” 125
8:28 When he came to the other side, to the region of the Gadarenes, 126 two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way. 8:29 They 127 cried out, “Son of God, leave us alone! 128 Have you come here to torment us before the time?” 129 8:30 A 130 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 131 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 132 “Go!” So 133 they came out and went into the pigs, and the herd rushed down the steep slope into the lake and drowned in the water. 8:33 The 134 herdsmen ran off, went into the town, 135 and told everything that had happened to the demon-possessed men. 8:34 Then 136 the entire town 137 came out to meet Jesus. And when they saw him, they begged him to leave their region.
9:1 After getting into a boat he crossed to the other side and came to his own town. 138 9:2 Just then 139 some people 140 brought to him a paralytic lying on a stretcher. 141 When Jesus saw their 142 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 143 9:3 Then 144 some of the experts in the law 145 said to themselves, “This man is blaspheming!” 146 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 147 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 148 that the Son of Man 149 has authority on earth to forgive sins” – then he said to the paralytic 150 – “Stand up, take your stretcher, and go home.” 151 9:7 And he stood up and went home. 152 9:8 When 153 the crowd saw this, they were afraid 154 and honored God who had given such authority to men. 155
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 156 “Follow me,” he said to him. And he got up and followed him. 9:10 As 157 Jesus 158 was having a meal 159 in Matthew’s 160 house, many tax collectors 161 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 162 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 163 9:12 When 164 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 165 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 166 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 167 disciples came to Jesus 168 and asked, “Why do we and the Pharisees 169 fast often, 170 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 171 cannot mourn while the bridegroom 172 is with them, can they? But the days 173 are coming when the bridegroom will be taken from them, 174 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 175 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 176 and both are preserved.”
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But 177 a woman who had been suffering from a hemorrhage 178 for twelve years came up behind him and touched the edge 179 of his cloak. 180 9:21 For she kept saying to herself, 181 “If only I touch his cloak, I will be healed.” 182 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 183 And the woman was healed 184 from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. 185 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. 186
9:27 As Jesus went on from there, two blind men followed him, shouting, 187 “Have mercy 188 on us, Son of David!” 189 9:28 When 190 he went into the house, the blind men came to him. Jesus 191 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 192
9:32 As 193 they were going away, 194 a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 9:34 But the Pharisees 195 said, “By the ruler 196 of demons he casts out demons.” 197
9:35 Then Jesus went throughout all the towns 198 and villages, teaching in their synagogues, 199 preaching the good news of the kingdom, and healing every kind of disease and sickness. 200 9:36 When 201 he saw the crowds, he had compassion on them because they were bewildered and helpless, 202 like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest 203 to send out 204 workers into his harvest.”
10:1 Jesus 205 called his twelve disciples and gave them authority over unclean spirits 206 so they could cast them out and heal every kind of disease and sickness. 207 10:2 Now these are the names of the twelve apostles: 208 first, Simon 209 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 210 Thomas 211 and Matthew the tax collector; 212 James the son of Alphaeus, and Thaddaeus; 213 10:4 Simon the Zealot 214 and Judas Iscariot, 215 who betrayed him. 216
10:5 Jesus sent out these twelve, instructing them as follows: 217 “Do not go to Gentile regions 218 and do not enter any Samaritan town. 219 10:6 Go 220 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, 221 cleanse lepers, cast out demons. Freely you received, freely give. 10:9 Do not take gold, silver, or copper in your belts, 10:10 no bag 222 for the journey, or an extra tunic, 223 or sandals or staff, 224 for the worker deserves his provisions. 10:11 Whenever 225 you enter a town or village, 226 find out who is worthy there 227 and stay with them 228 until you leave. 10:12 As you enter the house, give it greetings. 229 10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 230 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 231 your feet as you leave that house or that town. 10:15 I tell you the truth, 232 it will be more bearable for the region of Sodom and Gomorrah 233 on the day of judgment than for that town!
10:16 “I 234 am sending you out like sheep surrounded by wolves, 235 so be wise as serpents and innocent as doves. 10:17 Beware 236 of people, because they will hand you over to councils 237 and flog 238 you in their synagogues. 239 10:18 And you will be brought before governors and kings 240 because of me, as a witness to them and the Gentiles. 10:19 Whenever 241 they hand you over for trial, do not worry about how to speak or what to say, 242 for what you should say will be given to you at that time. 243 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 244 will hand over brother to death, and a father his child. Children will rise against 245 parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever 246 they persecute you in one place, 247 flee to another. I tell you the truth, 248 you will not finish going through all the towns 249 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 250 greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!
10:26 “Do 251 not be afraid of them, for nothing is hidden 252 that will not be revealed, 253 and nothing is secret that will not be made known. 10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, 254 proclaim from the housetops. 255 10:28 Do 256 not be afraid of those who kill the body 257 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 258 10:29 Aren’t two sparrows sold for a penny? 259 Yet not one of them falls to the ground apart from your Father’s will. 260 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 261 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 262 me before people, I will acknowledge 263 before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.
10:34 “Do not think that I have come to bring 264 peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, 10:36 and a man’s enemies will be the members of his household. 265
10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 10:38 And whoever does not take up his cross 266 and follow me is not worthy of me. 10:39 Whoever finds his life 267 will lose it, 268 and whoever loses his life because of me 269 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 270 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 271 receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, 272 he will never lose his reward.”
11:1 When 273 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
11:2 Now when John 274 heard in prison about the deeds Christ 275 had done, he sent his disciples to ask a question: 276 11:3 “Are you the one who is to come, 277 or should we look for another?” 11:4 Jesus answered them, 278 “Go tell John what you hear and see: 279 11:5 The blind see, the 280 lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone 281 who takes no offense at me.”
11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness 282 to see? A reed shaken by the wind? 283 11:8 What 284 did you go out to see? A man dressed in fancy clothes? 285 Look, those who wear fancy clothes are in the homes of kings! 286 11:9 What did you go out to see? A prophet? Yes, I tell you, and more 287 than a prophet. 11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 288
who will prepare your way before you.’ 289
11:11 “I tell you the truth, 290 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 291 in the kingdom of heaven is greater than he is. 11:12 From 292 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 293 11:13 For all the prophets and the law prophesied until John appeared. 294 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen! 295
11:16 “To 296 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 297
11:17 ‘We played the flute for you, yet you did not dance; 298
we wailed in mourning, 299 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 300 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 301 a glutton and a drunk, a friend of tax collectors 302 and sinners!’ 303 But wisdom is vindicated 304 by her deeds.” 305
11:20 Then Jesus began to criticize openly the cities 306 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 307 Woe to you, Bethsaida! If 308 the miracles 309 done in you had been done in Tyre 310 and Sidon, 311 they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, 312 will you be exalted to heaven? 313 No, you will be thrown down to Hades! 314 For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom 315 on the day of judgment than for you!”
11:25 At that time Jesus said, 316 “I praise 317 you, Father, Lord 318 of heaven and earth, because 319 you have hidden these things from the wise 320 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 321 11:27 All things have been handed over to me by my Father. 322 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 323 to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke 324 on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”
12:1 At that time Jesus went through the grain fields on a Sabbath. His 325 disciples were hungry, and they began to pick heads of wheat 326 and eat them. 12:2 But when the Pharisees 327 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He 328 said to them, “Haven’t you read what David did when he and his companions were hungry – 12:4 how he entered the house of God and they ate 329 the sacred bread, 330 which was against the law 331 for him or his companions to eat, but only for the priests? 332 12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 12:6 I 333 tell you that something greater than the temple is here. 12:7 If 334 you had known what this means: ‘I want mercy and not sacrifice,’ 335 you would not have condemned the innocent. 12:8 For the Son of Man is lord 336 of the Sabbath.”
12:9 Then 337 Jesus 338 left that place and entered their synagogue. 339 12:10 A 340 man was there who had a withered 341 hand. And they asked Jesus, 342 “Is it lawful to heal on the Sabbath?” 343 so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, 344 as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 345 him.
12:15 Now when Jesus learned of this, he went away from there. Great 346 crowds 347 followed him, and he healed them all. 12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: 348
12:18 “Here is 349 my servant whom I have chosen,
the one I love, in whom I take great delight. 350
I will put my Spirit on him, and he will proclaim justice to the nations.
12:19 He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
12:20 He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
12:21 And in his name the Gentiles 351 will hope.” 352
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 353 healed him so that he could speak and see. 354 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees 355 heard this they said, “He does not cast out demons except by the power of Beelzebul, 356 the ruler 357 of demons!” 12:25 Now when Jesus 358 realized what they were thinking, he said to them, 359 “Every kingdom divided against itself is destroyed, 360 and no town or house divided against itself will stand. 12:26 So if 361 Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12:27 And if I cast out demons by Beelzebul, by whom do your sons 362 cast them 363 out? For this reason they will be your judges. 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God 364 has already overtaken 365 you. 12:29 How 366 else can someone enter a strong man’s 367 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 368 12:30 Whoever is not with me is against me, 369 and whoever does not gather with me scatters. 370 12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 371 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 372 But whoever speaks against the Holy Spirit will not be forgiven, 373 either in this age or in the age to come.
12:33 “Make a tree good and its fruit will be good, or make a tree bad 374 and its fruit will be bad, for a tree is known by its fruit. 12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 12:35 The good person 375 brings good things out of his 376 good treasury, 377 and the evil person brings evil things out of his evil treasury. 12:36 I 378 tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”
12:38 Then some of the experts in the law 379 along with some Pharisees 380 answered him, 381 “Teacher, we want to see a sign 382 from you.” 12:39 But he answered them, 383 “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish 384 for three days and three nights, 385 so the Son of Man will be in the heart of the earth for three days and three nights. 12:41 The people 386 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 387 – and now, 388 something greater than Jonah is here! 12:42 The queen of the South 389 will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 390 something greater than Solomon is here!
12:43 “When 391 an unclean spirit 392 goes out of a person, 393 it passes through waterless places 394 looking for rest but 395 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 396 When it returns, 397 it finds the house 398 empty, swept clean, and put in order. 399 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 400 the last state of that person is worse than the first. It will be that way for this evil generation as well!”
12:46 While Jesus 401 was still speaking to the crowds, 402 his mother and brothers 403 came and 404 stood outside, asking 405 to speak to him. 12:47 406 Someone 407 told him, “Look, your mother and your brothers are standing outside wanting 408 to speak to you.” 12:48 To the one who had said this, Jesus 409 replied, 410 “Who is my mother and who are my brothers?” 12:49 And pointing 411 toward his disciples he said, “Here 412 are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is 413 my brother and sister and mother.”
Matius 24:33
Konteks24:33 So also you, when you see all these things, know 414 that he is near, right at the door.
[12:36] 1 tn Here δέ (de) has not been translated.
[12:21] 2 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[12:21] 3 sn Verses 18-21 are a quotation from Isa 42:1-4.
[21:1] 4 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 6 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[21:1] 7 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[21:2] 8 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 9 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 10 tn Here δέ (de) has not been translated.
[21:4] 11 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 12 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
[21:5] 13 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
[21:6] 14 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 15 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 16 tn Here δέ (de) has not been translated.
[21:9] 17 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 18 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[21:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[21:9] 19 sn A quotation from Ps 118:25-26.
[21:10] 20 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 21 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[21:12] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:12] 23 tn Grk “the temple.”
[21:12] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[21:12] 24 tn Grk “the temple.”
[21:12] sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[21:13] 25 sn A quotation from Isa 56:7.
[21:13] 26 tn Or “a hideout” (see L&N 1.57).
[21:13] 27 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[21:15] 28 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[21:15] 29 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
[21:16] 30 sn A quotation from Ps 8:2.
[21:19] 31 tn Grk “one fig tree.”
[21:19] sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.
[21:21] 32 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
[21:21] 33 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:22] 34 tn Grk “believing”; the participle here is conditional.
[21:23] 36 tn Grk “the temple.”
[21:23] 37 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[21:24] 38 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[21:25] 39 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[21:25] sn The question is whether John’s ministry was of divine or human origin.
[21:27] 40 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
[21:27] 41 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
[21:27] 42 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
[21:27] 43 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[21:27] 44 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
[21:28] 45 tn Here δέ (de) has not been translated.
[21:29] 46 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
[21:29] 47 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
[21:30] 48 tn “And he”; here δέ (de) has not been translated.
[21:30] 49 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
[21:31] 50 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western
[21:31] 51 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:31] 52 sn See the note on tax collectors in 5:46.
[21:32] 53 tn Here δέ (de) has not been translated.
[21:32] 54 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
[21:33] 55 tn The term here refers to the owner and manager of a household.
[21:33] 56 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[21:33] 57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:33] 58 sn The leasing of land to tenant farmers was common in this period.
[21:34] 59 tn See the note on the word “slave” in 8:9.
[21:34] sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
[21:34] 60 tn Grk “to collect his fruits.”
[21:35] 61 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
[21:37] 62 sn The owner’s decision to send his son represents God sending Jesus.
[21:39] 63 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
[21:39] 64 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[21:39] 65 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[21:42] 66 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[21:42] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[21:42] 67 sn A quotation from Ps 118:22-23.
[21:43] 68 tn Or “to a nation” (so KJV, NASB, NLT).
[21:44] 69 tc A few witnesses, especially of the Western text (D 33 it sys Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë1,13 Ï lat syc,p,h co and should be included as authentic.
[21:44] tn Grk “on whomever it falls, it will crush him.”
[21:44] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[21:45] 70 tn Here καί (kai) has not been translated.
[21:45] 71 sn See the note on Pharisees in 3:7.
[21:46] 72 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
[22:39] 73 sn A quotation from Lev 19:18.
[22:23] 74 sn See the note on Sadducees in 3:7.
[22:23] 75 sn This remark is best regarded as a parenthetical note by the author.
[22:23] 76 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:2] 77 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 78 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 79 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 80 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 81 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 83 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 84 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 85 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[8:5] map For location see Map1 D2; Map2 C3; Map3 B2.
[8:5] 86 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.
[8:5] 87 sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.
[8:6] 88 tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.
[8:6] 89 tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.
[8:7] 90 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 91 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 92 tn Grk “having soldiers under me.”
[8:9] 93 sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[8:9] 94 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[8:9] 95 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[8:10] 96 tn Here δέ (de) has not been translated.
[8:10] 97 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 98 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.
[8:11] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[8:11] 99 tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:12] 100 sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.
[8:13] 101 tc ‡ Most
[8:14] 102 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 103 tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.
[8:15] 104 tn Here καί (kai) has been translated as “then.”
[8:16] 105 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 106 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 107 sn A quotation from Isa 53:4.
[8:18] 108 tc ‡ Codex B and some Sahidic
[8:18] 109 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[8:19] 110 tn Here καί (kai) has been translated as “then.”
[8:19] 111 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 112 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.
[8:20] 113 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:20] 114 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[8:21] 115 tn Here δέ (de) has not been translated.
[8:21] 116 tc ‡ Most
[8:22] 117 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[8:23] 118 sn A boat that held all the disciples would be of significant size.
[8:25] 119 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 120 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 121 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 122 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.
[8:27] 123 tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.
[8:27] 124 tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.
[8:27] 125 sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:28] 126 tc The textual tradition here is quite complicated. A number of
[8:28] sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:29] 127 tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.
[8:29] 128 tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”
[8:29] 129 sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:30] 130 tn Here δέ (de) has not been translated.
[8:31] 131 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 132 tn Grk “And he said to them.”
[8:32] 133 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 134 tn Here δέ (de) has not been translated.
[8:33] 135 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:1] 138 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 139 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 140 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 141 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 142 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 143 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 144 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 145 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 146 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 147 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 148 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 149 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 150 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 151 tn Grk “to your house.”
[9:7] 152 tn Grk “to his house.”
[9:8] 153 tn Here δέ (de) has not been translated.
[9:8] 154 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 155 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 156 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[9:10] 157 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[9:10] 158 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 159 tn Grk “was reclining at table.”
[9:10] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[9:10] 160 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
[9:10] 161 sn See the note on tax collectors in 5:46.
[9:11] 162 sn See the note on Pharisees in 3:7.
[9:11] 163 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[9:12] 164 tn Here δέ (de) has not been translated.
[9:12] 165 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:13] 166 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 167 sn John refers to John the Baptist.
[9:14] 168 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 169 sn See the note on Pharisees in 3:7.
[9:14] 170 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[9:15] 171 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
[9:15] 172 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[9:15] 174 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
[9:17] 175 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[9:17] 176 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[9:20] 177 tn Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:20] 178 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 179 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[9:20] 180 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 181 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
[9:21] sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
[9:22] 183 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[9:24] 185 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 186 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 187 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 188 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[9:27] 189 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[9:28] 190 tn Here δέ (de) has not been translated.
[9:28] 191 tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
[9:31] 192 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 193 tn Here δέ (de) has not been translated.
[9:32] 194 tn Grk “away, behold, they brought a man to him.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:34] 195 sn See the note on Pharisees in 3:7.
[9:34] 197 tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.
[9:35] 199 sn See the note on synagogues in 4:23.
[9:35] 200 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 201 tn Here δέ (de) has not been translated.
[9:36] 202 tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
[9:38] 203 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 204 tn Grk “to thrust out.”
[10:1] 206 sn Unclean spirits refers to evil spirits.
[10:1] 207 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 208 sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[10:2] 209 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[10:3] 210 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 211 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 212 sn See the note on tax collectors in 5:46.
[10:3] 213 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sys. The Byzantine text, along with a few others (C[*],2 L W Θ Ë1 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B Ë13 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.
[10:4] 214 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[10:4] 215 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[10:4] 216 tn Grk “who even betrayed him.”
[10:5] 217 tn Grk “instructing them, saying.”
[10:5] 218 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 219 tn Grk “town [or city] of the Samaritans.”
[10:6] 220 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
[10:8] 221 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281vid Ë1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).
[10:10] 222 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 223 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 224 sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[10:11] 225 tn Here δέ (de) has not been translated.
[10:11] 226 tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”
[10:11] 227 tn Grk “in it” (referring to the city or village).
[10:11] 228 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.
[10:11] sn Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[10:12] 229 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 230 sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:14] 231 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[10:15] 232 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 233 sn The allusion to Sodom and Gomorrah, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment.
[10:16] 234 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:16] 235 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 236 tn Here δέ (de) has not been translated.
[10:17] 237 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
[10:17] 238 tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”
[10:17] 239 sn See the note on synagogues in 4:23.
[10:18] 240 sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[10:19] 241 tn Here δέ (de) has not been translated.
[10:19] 242 tn Grk “how or what you might speak.”
[10:19] 243 tn Grk “in that hour.”
[10:21] 244 tn Here δέ (de) has not been translated.
[10:21] 245 tn Or “will rebel against.”
[10:23] 246 tn Here δέ (de) has not been translated.
[10:23] 247 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 248 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 249 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”
[10:24] 250 tn See the note on the word “slave” in 8:9.
[10:26] 251 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 252 tn Or “concealed.”
[10:26] 253 sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
[10:27] 254 tn Grk “what you hear in the ear,” an idiom.
[10:27] 255 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.
[10:28] 256 tn Here καί (kai) has not been translated.
[10:28] 257 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 258 sn See the note on the word hell in 5:22.
[10:29] 259 sn The penny refers to an assarion, a small Roman copper coin. One of them was worth one-sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest items sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[10:29] 260 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 261 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 262 tn Or “confesses.”
[10:32] 263 tn Grk “I will acknowledge him also.”
[10:32] sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
[10:34] 264 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 265 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 266 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
[10:39] 267 tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[10:39] 268 sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).
[10:39] 269 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).
[10:40] 270 sn The one who sent me refers to God.
[10:41] 271 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 272 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:1] 273 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[11:2] 274 sn John refers to John the Baptist.
[11:2] 275 tc The Western codex D and a few other
[11:2] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:2] sn See the note on Christ in 1:16.
[11:2] 276 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
[11:2] tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.
[11:3] 277 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.
[11:4] 278 tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:4] 279 sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[11:5] 280 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
[11:7] 283 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[11:8] 284 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
[11:8] 285 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[11:9] 287 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).
[11:10] 288 tn Grk “before your face” (an idiom).
[11:10] 289 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[11:11] 290 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 291 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[11:12] 292 tn Here δέ (de) has not been translated.
[11:12] 293 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[11:13] 294 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 295 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).
[11:16] 296 tn Here δέ (de) has not been translated.
[11:16] 297 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 298 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[11:17] 299 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 300 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[11:19] 301 tn Grk “Behold a man.”
[11:19] 302 sn See the note on tax collectors in 5:46.
[11:19] 303 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[11:19] 304 tn Or “shown to be right.”
[11:19] 305 tc Most witnesses (B2 C D L Θ Ë1 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (Ë13) as well as early versional and patristic support.
[11:20] 306 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.
[11:21] 307 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[11:21] 308 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 309 tn Or “powerful deeds.”
[11:21] 310 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 311 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[11:21] map For location see Map1 A1; JP3 F3; JP4 F3.
[11:23] 312 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[11:23] map For location see Map1 D2; Map2 C3; Map3 B2.
[11:23] 313 tn The interrogative particle introducing this question expects a negative reply.
[11:23] 314 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).
[11:24] 315 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.
[11:25] 316 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 318 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[11:25] 320 sn See 1 Cor 1:26-31.
[11:26] 321 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:27] 322 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 323 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[11:29] 324 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.
[12:1] 325 tn Here δέ (de) has not been translated.
[12:1] 326 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[12:2] 327 sn See the note on Pharisees in 3:7.
[12:3] 328 tn Here δέ (de) has not been translated.
[12:4] 329 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
[12:4] 330 tn Grk “the bread of presentation.”
[12:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.
[12:4] 331 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[12:4] 332 sn See 1 Sam 21:1-6.
[12:6] 333 tn Here δέ (de) has not been translated.
[12:7] 334 tn Here δέ (de) has not been translated.
[12:7] 335 sn A quotation from Hos 6:6 (see also Matt 9:13).
[12:8] 336 tn The term “lord” is in emphatic position in the Greek text.
[12:8] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[12:9] 337 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:9] 338 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:9] 339 sn See the note on synagogues in 4:23.
[12:10] 340 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[12:10] 341 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 342 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
[12:10] 343 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[12:13] 344 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[12:15] 346 tn Here καί (kai) has not been translated.
[12:15] 347 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[12:17] 348 tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.
[12:18] 349 tn Grk “Behold my servant.”
[12:18] 350 tn Grk “in whom my soul is well pleased.”
[12:21] 351 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[12:21] 352 sn Verses 18-21 are a quotation from Isa 42:1-4.
[12:22] 353 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 354 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[12:24] 355 sn See the note on Pharisees in 3:7.
[12:24] 356 tn Grk “except by Beelzebul.”
[12:24] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[12:25] 358 tc The majority of
[12:25] 359 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
[12:25] 360 tn Or “is left in ruins.”
[12:26] 361 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[12:27] 362 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
[12:27] 363 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[12:28] 364 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[12:28] 365 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”
[12:29] 366 tn Grk “Or how can.”
[12:29] 367 sn The strong man here pictures Satan.
[12:29] 368 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[12:30] 369 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[12:30] 370 sn For the image of scattering, see Pss. Sol. 17:18.
[12:31] 371 tn Grk “every sin and blasphemy will be forgiven men.”
[12:32] 372 tn Grk “it will be forgiven him.”
[12:32] 373 tn Grk “it will not be forgiven him.”
[12:32] sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.
[12:33] 374 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
[12:35] 375 tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.
[12:35] 376 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
[12:35] 377 sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).
[12:36] 378 tn Here δέ (de) has not been translated.
[12:38] 379 tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[12:38] 380 tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.
[12:38] sn See the note on Pharisees in 3:7.
[12:38] 381 tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
[12:38] 382 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[12:39] 383 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[12:40] 384 tn Grk “large sea creature.”
[12:40] 385 sn A quotation from Jonah 1:17.
[12:41] 386 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[12:41] 387 tn Grk “at the preaching of Jonah.”
[12:42] 389 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[12:43] 391 tn Here δέ (de) has not been translated.
[12:43] 392 sn Unclean spirit refers to an evil spirit.
[12:43] 393 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
[12:43] 394 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[12:43] 395 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:44] 396 tn Grk “I will return to my house from which I came.”
[12:44] 398 tn The words “the house” are not in Greek but are implied.
[12:44] 399 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:45] 400 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[12:46] 401 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:46] 402 tn Grk “crowds, behold, his mother.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[12:46] 403 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[12:46] 404 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
[12:47] 406 tc A few ancient
[12:47] 407 tn Here δέ (de) has not been translated.
[12:48] 409 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:48] 410 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
[12:49] 411 tn Grk “extending his hand.”
[12:49] 412 tn Grk “Behold my mother and my brothers.”
[12:50] 413 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
[24:33] 414 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
