Matius 4:12--10:42
Konteks4:12 Now when Jesus 1 heard that John had been imprisoned, 2 he went into Galilee. 4:13 While in Galilee, he moved from Nazareth 3 to make his home in Capernaum 4 by the sea, 5 in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled: 6
4:15 “Land of Zebulun and land of Naphtali,
the way by the sea, beyond the Jordan, Galilee of the Gentiles –
4:16 the people who sit in darkness have seen a great light,
and on those who sit in the region and shadow of death a light has dawned.” 7
4:17 From that time Jesus began to preach this message: 8 “Repent, for the kingdom of heaven is near.”
4:18 As 9 he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 10 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 11 4:20 They 12 left their nets immediately and followed him. 13 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat 14 with Zebedee their father, mending their nets. Then 15 he called them. 4:22 They 16 immediately left the boat and their father and followed him.
4:23 Jesus 17 went throughout all of Galilee, teaching in their synagogues, 18 preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People 19 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 20 paralytics, and those possessed by demons, 21 and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, 22 Jerusalem, 23 Judea, and beyond the Jordan River. 24
5:1 When 25 he saw the crowds, he went up the mountain. 26 After he sat down his disciples came to him. 5:2 Then 27 he began to teach 28 them by saying:
5:3 “Blessed 29 are the poor in spirit, 30 for the kingdom of heaven belongs 31 to them.
5:4 “Blessed are those who mourn, for they will be comforted. 32
5:5 “Blessed are the meek, for they will inherit the earth.
5:6 “Blessed are those who hunger 33 and thirst for righteousness, for they will be satisfied.
5:7 “Blessed are the merciful, for they will be shown mercy.
5:8 “Blessed are the pure in heart, for they will see God.
5:9 “Blessed are the peacemakers, for they will be called the children 34 of God.
5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.
5:11 “Blessed are you when people 35 insult you and persecute you and say all kinds of evil things about you falsely 36 on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
5:13 “You are the salt 37 of the earth. But if salt loses its flavor, 38 how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 5:14 You are the light of the world. A city located on a hill cannot be hidden. 5:15 People 39 do not light a lamp and put it under a basket 40 but on a lampstand, and it gives light to all in the house. 5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.
5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 41 5:18 I 42 tell you the truth, 43 until heaven and earth pass away not the smallest letter or stroke of a letter 44 will pass from the law until everything takes place. 5:19 So anyone who breaks one of the least of these commands and teaches others 45 to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. 5:20 For I tell you, unless your righteousness goes beyond that of the experts in the law 46 and the Pharisees, 47 you will never enter the kingdom of heaven.
5:21 “You have heard that it was said to an older generation, 48 ‘Do not murder,’ 49 and ‘whoever murders will be subjected to judgment.’ 5:22 But I say to you that anyone who is angry with a brother 50 will be subjected to judgment. And whoever insults 51 a brother will be brought before 52 the council, 53 and whoever says ‘Fool’ 54 will be sent 55 to fiery hell. 56 5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. 5:25 Reach agreement 57 quickly with your accuser while on the way to court, 58 or he 59 may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. 5:26 I tell you the truth, 60 you will never get out of there until you have paid the last penny! 61
5:27 “You have heard that it was said, ‘Do not commit adultery.’ 62 5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. 63 5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.
5:31 “It was said, ‘Whoever divorces his wife must give her a legal document.’ 64 5:32 But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
5:33 “Again, you have heard that it was said to an older generation, 65 ‘Do not break an oath, but fulfill your vows to the Lord.’ 66 5:34 But I say to you, do not take oaths at all – not by heaven, because it is the throne of God, 5:35 not by earth, because it is his footstool, and not by Jerusalem, 67 because it is the city of the great King. 5:36 Do not take an oath by your head, because you are not able to make one hair white or black. 5:37 Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one. 68
5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 69 5:39 But I say to you, do not resist the evildoer. 70 But whoever strikes you on the 71 right cheek, turn the other to him as well. 5:40 And if someone wants to sue you and to take your tunic, 72 give him your coat also. 5:41 And if anyone forces you to go one mile, 73 go with him two. 5:42 Give to the one who asks you, 74 and do not reject 75 the one who wants to borrow from you.
5:43 “You have heard that it was said, ‘Love your neighbor’ 76 and ‘hate your enemy.’ 5:44 But I say to you, love your enemy and 77 pray for those who persecute you, 5:45 so that you may be like 78 your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 5:46 For if you love those who love you, what reward do you have? Even the tax collectors 79 do the same, don’t they? 5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? 5:48 So then, be perfect, as your heavenly Father is perfect. 80
6:1 “Be 81 careful not to display your righteousness merely to be seen by people. 82 Otherwise you have no reward with your Father in heaven. 6:2 Thus whenever you do charitable giving, 83 do not blow a trumpet before you, as the hypocrites do in synagogues 84 and on streets so that people will praise them. I tell you the truth, 85 they have their reward. 6:3 But when you do your giving, do not let your left hand know what your right hand is doing, 6:4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 86
6:5 “Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues 87 and on street corners so that people can see them. Truly I say to you, they have their reward. 6:6 But whenever you pray, go into your room, 88 close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. 89 6:7 When 90 you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. 6:8 Do 91 not be like them, for your Father knows what you need before you ask him. 6:9 So pray this way: 92
Our Father 93 in heaven, may your name be honored, 94
6:10 may your kingdom come, 95
may your will be done on earth as it is in heaven.
6:11 Give us today our daily bread, 96
6:12 and forgive us our debts, as we ourselves 97 have forgiven our debtors.
6:13 And do not lead us into temptation, 98 but deliver us from the evil one. 99
6:14 “For if you forgive others 100 their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.
6:16 “When 101 you fast, do not look sullen like the hypocrites, for they make their faces unattractive 102 so that people will see them fasting. I tell you the truth, 103 they have their reward. 6:17 When 104 you fast, put oil on your head and wash your face, 6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.
6:19 “Do not accumulate for yourselves treasures on earth, where moth 105 and rust destroy and where thieves break in and steal. 6:20 But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. 6:21 For where your 106 treasure 107 is, there your heart will be also.
6:22 “The eye is the lamp of the body. If then your eye is healthy, 108 your whole body will be full of light. 6:23 But if your eye is diseased, 109 your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
6:24 “No one can serve two masters, for either he will hate 110 the one and love the other, or he will be devoted to the one and despise 111 the other. You cannot serve God and money. 112
6:25 “Therefore I tell you, do not worry 113 about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: 114 They do not sow, or reap, or gather into barns, yet your heavenly Father feeds 115 them. Aren’t you more valuable 116 than they are? 6:27 And which of you by worrying can add even one hour to his life? 117 6:28 Why do you worry about clothing? Think about how the flowers 118 of the field grow; they do not work 119 or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, 120 which is here today and tomorrow is tossed into the fire to heat the oven, 121 won’t he clothe you even more, 122 you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted 123 pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom 124 and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. 125
7:1 “Do not judge so that you will not be judged. 126 7:2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive. 127 7:3 Why 128 do you see the speck 129 in your brother’s eye, but fail to see 130 the beam of wood 131 in your own? 7:4 Or how can you say 132 to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? 7:5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. 7:6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces. 133
7:7 “Ask 134 and it will be given to you; seek and you will find; knock and the door 135 will be opened for you. 7:8 For everyone who asks 136 receives, and the one who seeks finds, and to the one who knocks, the door will be opened. 7:9 Is 137 there anyone among you who, if his son asks for bread, will give him a stone? 7:10 Or if he asks for a fish, will give him a snake? 138 7:11 If you then, although you are evil, 139 know how to give good gifts to your children, how much more will your Father in heaven give good gifts 140 to those who ask him! 7:12 In 141 everything, treat others as you would want them 142 to treat you, 143 for this fulfills 144 the law and the prophets.
7:13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. 7:14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
7:15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. 145 7:16 You will recognize them by their fruit. Grapes are not gathered 146 from thorns or figs from thistles, are they? 147 7:17 In the same way, every good tree bears good fruit, but the bad 148 tree bears bad fruit. 7:18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. 7:19 Every tree that does not bear good fruit is cut down and thrown into the fire. 7:20 So then, you will recognize them by their fruit.
7:21 “Not everyone who says to me, ‘Lord, Lord,’ 149 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 150 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 151
7:24 “Everyone 152 who hears these words of mine and does them is like 153 a wise man 154 who built his house on rock. 7:25 The rain fell, the flood 155 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 156
7:28 When 157 Jesus finished saying these things, the crowds were amazed by his teaching, 7:29 because he taught them like one who had authority, 158 not like their experts in the law. 159
8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 160 approached, and bowed low before him, saying, 161 “Lord, if 162 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 163 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, 164 but go, show yourself to a priest, and bring the offering 165 that Moses commanded, 166 as a testimony to them.” 167
8:5 When he entered Capernaum, 168 a centurion 169 came to him asking for help: 170 8:6 “Lord, 171 my servant 172 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 173 said to him, “I will come and heal him.” 8:8 But the centurion replied, 174 “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. 175 I say to this one, ‘Go’ and he goes, 176 and to another ‘Come’ and he comes, and to my slave 177 ‘Do this’ and he does it.” 178 8:10 When 179 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 180 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 181 with Abraham, Isaac, and Jacob 182 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.” 183 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 184 was healed at that hour.
8:14 Now 185 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 186 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 187 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. 188 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 189
“He took our weaknesses and carried our diseases.” 190
8:18 Now when Jesus saw a large crowd 191 around him, he gave orders to go to the other side of the lake. 192 8:19 Then 193 an expert in the law 194 came to him and said, “Teacher, I will follow you wherever you go.” 195 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 196 have nests, but the Son of Man has no place to lay his head.” 197 8:21 Another 198 of the 199 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.” 200
8:23 As he got into the boat, his disciples followed him. 201 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 202 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 203 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 204 the winds and the sea, 205 and it was dead calm. 8:27 And the men 206 were amazed and said, 207 “What sort of person is this? Even the winds and the sea obey him!” 208
8:28 When he came to the other side, to the region of the Gadarenes, 209 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 210 cried out, “Son of God, leave us alone! 211 Have you come here to torment us before the time?” 212 8:30 A 213 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 214 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 215 “Go!” So 216 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 217 herdsmen ran off, went into the town, 218 and told everything that had happened to the demon-possessed men. 8:34 Then 219 the entire town 220 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. 221 9:2 Just then 222 some people 223 brought to him a paralytic lying on a stretcher. 224 When Jesus saw their 225 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 226 9:3 Then 227 some of the experts in the law 228 said to themselves, “This man is blaspheming!” 229 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 230 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 231 that the Son of Man 232 has authority on earth to forgive sins” – then he said to the paralytic 233 – “Stand up, take your stretcher, and go home.” 234 9:7 And he stood up and went home. 235 9:8 When 236 the crowd saw this, they were afraid 237 and honored God who had given such authority to men. 238
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 239 “Follow me,” he said to him. And he got up and followed him. 9:10 As 240 Jesus 241 was having a meal 242 in Matthew’s 243 house, many tax collectors 244 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 245 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 246 9:12 When 247 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 248 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 249 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 250 disciples came to Jesus 251 and asked, “Why do we and the Pharisees 252 fast often, 253 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 254 cannot mourn while the bridegroom 255 is with them, can they? But the days 256 are coming when the bridegroom will be taken from them, 257 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; 258 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 259 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 260 a woman who had been suffering from a hemorrhage 261 for twelve years came up behind him and touched the edge 262 of his cloak. 263 9:21 For she kept saying to herself, 264 “If only I touch his cloak, I will be healed.” 265 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 266 And the woman was healed 267 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. 268 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. 269
9:27 As Jesus went on from there, two blind men followed him, shouting, 270 “Have mercy 271 on us, Son of David!” 272 9:28 When 273 he went into the house, the blind men came to him. Jesus 274 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. 275
9:32 As 276 they were going away, 277 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 278 said, “By the ruler 279 of demons he casts out demons.” 280
9:35 Then Jesus went throughout all the towns 281 and villages, teaching in their synagogues, 282 preaching the good news of the kingdom, and healing every kind of disease and sickness. 283 9:36 When 284 he saw the crowds, he had compassion on them because they were bewildered and helpless, 285 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 286 to send out 287 workers into his harvest.”
10:1 Jesus 288 called his twelve disciples and gave them authority over unclean spirits 289 so they could cast them out and heal every kind of disease and sickness. 290 10:2 Now these are the names of the twelve apostles: 291 first, Simon 292 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 293 Thomas 294 and Matthew the tax collector; 295 James the son of Alphaeus, and Thaddaeus; 296 10:4 Simon the Zealot 297 and Judas Iscariot, 298 who betrayed him. 299
10:5 Jesus sent out these twelve, instructing them as follows: 300 “Do not go to Gentile regions 301 and do not enter any Samaritan town. 302 10:6 Go 303 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, 304 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 305 for the journey, or an extra tunic, 306 or sandals or staff, 307 for the worker deserves his provisions. 10:11 Whenever 308 you enter a town or village, 309 find out who is worthy there 310 and stay with them 311 until you leave. 10:12 As you enter the house, give it greetings. 312 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. 313 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 314 your feet as you leave that house or that town. 10:15 I tell you the truth, 315 it will be more bearable for the region of Sodom and Gomorrah 316 on the day of judgment than for that town!
10:16 “I 317 am sending you out like sheep surrounded by wolves, 318 so be wise as serpents and innocent as doves. 10:17 Beware 319 of people, because they will hand you over to councils 320 and flog 321 you in their synagogues. 322 10:18 And you will be brought before governors and kings 323 because of me, as a witness to them and the Gentiles. 10:19 Whenever 324 they hand you over for trial, do not worry about how to speak or what to say, 325 for what you should say will be given to you at that time. 326 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 327 will hand over brother to death, and a father his child. Children will rise against 328 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 329 they persecute you in one place, 330 flee to another. I tell you the truth, 331 you will not finish going through all the towns 332 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 333 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 334 not be afraid of them, for nothing is hidden 335 that will not be revealed, 336 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, 337 proclaim from the housetops. 338 10:28 Do 339 not be afraid of those who kill the body 340 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 341 10:29 Aren’t two sparrows sold for a penny? 342 Yet not one of them falls to the ground apart from your Father’s will. 343 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 344 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 345 me before people, I will acknowledge 346 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 347 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. 348
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 349 and follow me is not worthy of me. 10:39 Whoever finds his life 350 will lose it, 351 and whoever loses his life because of me 352 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 353 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 354 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, 355 he will never lose his reward.”
[4:12] 2 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[4:13] 3 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:13] 4 tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”
[4:13] sn Capernaum was a town located on the northwestern 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, and it became the hub of operations for Jesus’ Galilean ministry.
[4:13] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:13] sn By the sea refers to the Sea of Galilee.
[4:14] 6 tn The redundant participle λέγοντος (legontos) has not been translated here.
[4:16] 7 sn A quotation from Isa 9:1.
[4:18] 9 tn Here δέ (de) has not been translated.
[4:18] 10 tn The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.
[4:19] 11 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[4:19] sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
[4:20] 12 tn Here δέ (de) has not been translated.
[4:20] 13 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[4:21] 14 tn Or “their boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.
[4:21] 15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:22] 16 tn Here δέ (de) has not been translated.
[4:23] 18 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:24] 19 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
[4:24] 20 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
[4:24] 21 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
[4:25] 22 tn Here καί (kai) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[4:25] sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[4:25] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:25] 24 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[5:1] 25 tn Here δέ (de) has not been translated.
[5:1] 26 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[5:1] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[5:2] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:2] 28 tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.
[5:3] 29 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[5:3] 30 sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[5:3] 31 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.
[5:4] 32 sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[5:6] 33 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[5:9] 34 tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).
[5:11] 35 tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.
[5:11] 36 tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sys Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.
[5:13] 37 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[5:13] 38 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested that the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens; under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[5:15] 39 tn Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.
[5:15] 40 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[5:17] 41 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.
[5:18] 42 tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.
[5:18] 43 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:18] 44 tn Grk “Not one iota or one serif.”
[5:18] sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).
[5:19] 45 tn Grk “teaches men” ( in a generic sense, people).
[5:20] 46 tn Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[5:20] 47 sn See the note on Pharisees in 3:7.
[5:21] 48 tn Grk “to the ancient ones.”
[5:21] 49 sn A quotation from Exod 20:13; Deut 5:17.
[5:22] 50 tc The majority of
[5:22] 51 tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”
[5:22] 52 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 53 tn Grk “the Sanhedrin.”
[5:22] 54 tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).
[5:22] 55 tn Grk “subjected,” “guilty,” “liable.”
[5:22] 56 tn Grk “the Gehenna of fire.”
[5:22] sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[5:25] 57 tn Grk “Make friends.”
[5:25] 58 tn The words “to court” are not in the Greek text but are implied.
[5:25] 59 tn Grk “the accuser.”
[5:26] 60 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[5:26] 61 tn Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin.
[5:26] sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.
[5:27] 62 sn A quotation from Exod 20:14; Deut 5:17.
[5:29] 63 sn On this word here and in the following verse, see the note on the word hell in 5:22.
[5:31] 64 sn A quotation from Deut 24:1.
[5:33] 65 tn Grk “the ancient ones.”
[5:33] 66 sn A quotation from Lev 19:12.
[5:35] 67 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:37] 68 tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in v. 39, which is the same construction.
[5:38] 69 sn A quotation from Exod 21:24; Lev 24:20.
[5:39] 70 tn The articular πονηρός (ponhro", “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer (13:49) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38).
[5:39] 71 tc ‡ Many
[5:40] 72 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[5:41] 73 sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.
[5:42] 74 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to the one who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[5:42] 75 tn Grk “do not turn away from.”
[5:43] 76 sn A quotation from Lev 19:18.
[5:44] 77 tc Most
[5:45] 78 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
[5:46] 79 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[5:48] 80 sn This remark echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:1] 81 tc ‡ Several
[6:1] 82 tn Grk “before people in order to be seen by them.”
[6:2] 83 tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).
[6:2] 84 sn See the note on synagogues in 4:23.
[6:2] 85 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:4] 86 tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë1,13 33 al).
[6:5] 87 sn See the note on synagogues in 4:23.
[6:6] 88 sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).
[6:6] 89 tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.
[6:7] 90 tn Here δέ (de) has not been translated.
[6:8] 91 tn Grk “So do not.” Here οὖν (oun) has not been translated.
[6:9] 92 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[6:9] 93 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[6:9] 94 tn Grk “hallowed be your name.”
[6:10] 95 sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[6:11] 96 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
[6:12] 97 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
[6:13] 98 tn Or “into a time of testing.”
[6:13] sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.
[6:13] 99 tc Most
[6:13] tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.
[6:14] 100 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”
[6:16] 101 tn Here δέ (de) has not been translated.
[6:16] 102 tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
[6:16] 103 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:17] 104 tn Here δέ (de) has not been translated.
[6:19] 105 tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
[6:21] 106 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.
[6:21] 107 sn Seeking heavenly treasure means serving others and honoring God by doing so.
[6:22] 108 tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).
[6:23] 109 tn Or “if your eye is sick” (L&N 23.149).
[6:23] sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.
[6:24] 110 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
[6:24] 111 tn Or “and treat [the other] with contempt.”
[6:24] 112 tn Grk “God and mammon.”
[6:24] sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.
[6:25] 113 tn Or “do not be anxious,” and so throughout the rest of this paragraph.
[6:26] 114 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).
[6:26] 115 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[6:26] 116 tn Grk “of more value.”
[6:27] 117 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
[6:28] 118 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
[6:28] 119 tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.
[6:30] 120 tn Grk “grass of the field.”
[6:30] 121 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
[6:30] sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
[6:30] 122 sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
[6:32] 123 tn Or “unbelievers”; Grk “Gentiles.”
[6:33] 124 tc ‡ Most
[6:33] sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
[6:34] 125 tn Grk “Sufficient for the day is its evil.”
[7:1] 126 sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
[7:2] 127 tn Grk “by [the measure] with which you measure it will be measured to you.”
[7:3] 128 tn Here δέ (de) has not been translated.
[7:3] 129 sn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66.
[7:3] 130 tn Or “do not notice.”
[7:3] 131 sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[7:4] 132 tn Grk “how will you say?”
[7:6] 133 tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
[7:7] 134 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 135 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 136 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[7:9] 137 tn Grk “Or is there.”
[7:10] 138 sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
[7:11] 139 tn The participle ὄντες (ontes) has been translated concessively.
[7:11] 140 sn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need.
[7:12] 141 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.
[7:12] 142 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[7:12] 143 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.
[7:15] 145 sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
[7:16] 146 tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[7:16] 147 sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
[7:17] 148 tn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28).
[7:21] 149 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 150 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 151 tn Grk “workers of lawlessness.”
[7:24] 152 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 153 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 154 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:25] 155 tn Grk “the rivers.”
[7:27] 156 tn Grk “and great was its fall.”
[7:28] 157 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.
[7:29] 158 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[7:29] 159 tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.
[8:2] 160 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] 161 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 162 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] 163 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] 164 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] 166 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 167 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 168 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] 169 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] 170 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] 171 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] 172 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] 173 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 174 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 175 tn Grk “having soldiers under me.”
[8:9] 176 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] 177 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] 178 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] 179 tn Here δέ (de) has not been translated.
[8:10] 180 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 181 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] 182 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] 183 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] 184 tc ‡ Most
[8:14] 185 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 186 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] 187 tn Here καί (kai) has been translated as “then.”
[8:16] 188 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 189 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 190 sn A quotation from Isa 53:4.
[8:18] 191 tc ‡ Codex B and some Sahidic
[8:18] 192 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] 193 tn Here καί (kai) has been translated as “then.”
[8:19] 194 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 195 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] 196 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] 197 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] 198 tn Here δέ (de) has not been translated.
[8:21] 199 tc ‡ Most
[8:22] 200 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] 201 sn A boat that held all the disciples would be of significant size.
[8:25] 202 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 203 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 204 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 205 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] 206 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] 207 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] 208 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] 209 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] 210 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] 211 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] 212 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] 213 tn Here δέ (de) has not been translated.
[8:31] 214 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 215 tn Grk “And he said to them.”
[8:32] 216 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 217 tn Here δέ (de) has not been translated.
[8:33] 218 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 219 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] 221 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 222 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] 223 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 224 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] 225 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] 226 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 227 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] 228 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 229 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] 230 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] 231 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] 232 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] 233 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] 234 tn Grk “to your house.”
[9:7] 235 tn Grk “to his house.”
[9:8] 236 tn Here δέ (de) has not been translated.
[9:8] 237 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] 238 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] 239 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] 240 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] 241 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 242 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] 243 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] 244 sn See the note on tax collectors in 5:46.
[9:11] 245 sn See the note on Pharisees in 3:7.
[9:11] 246 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] 247 tn Here δέ (de) has not been translated.
[9:12] 248 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] 249 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 250 sn John refers to John the Baptist.
[9:14] 251 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 252 sn See the note on Pharisees in 3:7.
[9:14] 253 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] 254 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] 255 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] 257 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] 258 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] 259 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] 260 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] 261 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 262 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] 263 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 264 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] 266 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] 268 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 269 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 270 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 271 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] 272 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] 273 tn Here δέ (de) has not been translated.
[9:28] 274 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] 275 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 276 tn Here δέ (de) has not been translated.
[9:32] 277 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] 278 sn See the note on Pharisees in 3:7.
[9:34] 280 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] 282 sn See the note on synagogues in 4:23.
[9:35] 283 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 284 tn Here δέ (de) has not been translated.
[9:36] 285 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] 286 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 287 tn Grk “to thrust out.”
[10:1] 289 sn Unclean spirits refers to evil spirits.
[10:1] 290 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 291 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] 292 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] 293 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 294 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 295 sn See the note on tax collectors in 5:46.
[10:3] 296 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] 297 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] 298 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] 299 tn Grk “who even betrayed him.”
[10:5] 300 tn Grk “instructing them, saying.”
[10:5] 301 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 302 tn Grk “town [or city] of the Samaritans.”
[10:6] 303 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] 304 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] 305 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 306 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 307 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] 308 tn Here δέ (de) has not been translated.
[10:11] 309 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] 310 tn Grk “in it” (referring to the city or village).
[10:11] 311 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] 312 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 313 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] 314 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] 315 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 316 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] 317 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] 318 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 319 tn Here δέ (de) has not been translated.
[10:17] 320 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] 321 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] 322 sn See the note on synagogues in 4:23.
[10:18] 323 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] 324 tn Here δέ (de) has not been translated.
[10:19] 325 tn Grk “how or what you might speak.”
[10:19] 326 tn Grk “in that hour.”
[10:21] 327 tn Here δέ (de) has not been translated.
[10:21] 328 tn Or “will rebel against.”
[10:23] 329 tn Here δέ (de) has not been translated.
[10:23] 330 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 331 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 332 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] 333 tn See the note on the word “slave” in 8:9.
[10:26] 334 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 335 tn Or “concealed.”
[10:26] 336 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] 337 tn Grk “what you hear in the ear,” an idiom.
[10:27] 338 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] 339 tn Here καί (kai) has not been translated.
[10:28] 340 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 341 sn See the note on the word hell in 5:22.
[10:29] 342 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] 343 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 344 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 345 tn Or “confesses.”
[10:32] 346 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] 347 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 348 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 349 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] 350 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] 351 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] 352 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] 353 sn The one who sent me refers to God.
[10:41] 354 tn Grk “And whoever.” Here καί (kai) has not been translated.
