Bible Reading October 15 
Matthew 8:1--11:30
Context8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 1 approached, and bowed low before him, saying, 2 “Lord, if 3 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 4 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, 5 but go, show yourself to a priest, and bring the offering 6 that Moses commanded, 7 as a testimony to them.” 8
8:5 When he entered Capernaum, 9 a centurion 10 came to him asking for help: 11 8:6 “Lord, 12 my servant 13 is lying at home paralyzed, in terrible anguish.” 8:7 Jesus 14 said to him, “I will come and heal him.” 8:8 But the centurion replied, 15 “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. 16 I say to this one, ‘Go’ and he goes, 17 and to another ‘Come’ and he comes, and to my slave 18 ‘Do this’ and he does it.” 19 8:10 When 20 Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, 21 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 22 with Abraham, Isaac, and Jacob 23 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.” 24 8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant 25 was healed at that hour.
8:14 Now 26 when Jesus entered Peter’s house, he saw his mother-in-law lying down, 27 sick with a fever. 8:15 He touched her hand, and the fever left her. Then 28 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. 29 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: 30
“He took our weaknesses and carried our diseases.” 31
8:18 Now when Jesus saw a large crowd 32 around him, he gave orders to go to the other side of the lake. 33 8:19 Then 34 an expert in the law 35 came to him and said, “Teacher, I will follow you wherever you go.” 36 8:20 Jesus said to him, “Foxes have dens, and the birds in the sky 37 have nests, but the Son of Man has no place to lay his head.” 38 8:21 Another 39 of the 40 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.” 41
8:23 As he got into the boat, his disciples followed him. 42 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 43 and woke him up saying, “Lord, save us! We are about to die!” 8:26 But 44 he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked 45 the winds and the sea, 46 and it was dead calm. 8:27 And the men 47 were amazed and said, 48 “What sort of person is this? Even the winds and the sea obey him!” 49
8:28 When he came to the other side, to the region of the Gadarenes, 50 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 51 cried out, “Son of God, leave us alone! 52 Have you come here to torment us before the time?” 53 8:30 A 54 large herd of pigs was feeding some distance from them. 8:31 Then the demons begged him, 55 “If you drive us out, send us into the herd of pigs.” 8:32 And he said, 56 “Go!” So 57 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 58 herdsmen ran off, went into the town, 59 and told everything that had happened to the demon-possessed men. 8:34 Then 60 the entire town 61 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. 62 9:2 Just then 63 some people 64 brought to him a paralytic lying on a stretcher. 65 When Jesus saw their 66 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 67 9:3 Then 68 some of the experts in the law 69 said to themselves, “This man is blaspheming!” 70 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 71 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 72 that the Son of Man 73 has authority on earth to forgive sins” – then he said to the paralytic 74 – “Stand up, take your stretcher, and go home.” 75 9:7 And he stood up and went home. 76 9:8 When 77 the crowd saw this, they were afraid 78 and honored God who had given such authority to men. 79
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 80 “Follow me,” he said to him. And he got up and followed him. 9:10 As 81 Jesus 82 was having a meal 83 in Matthew’s 84 house, many tax collectors 85 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 86 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 87 9:12 When 88 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 89 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 90 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 91 disciples came to Jesus 92 and asked, “Why do we and the Pharisees 93 fast often, 94 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 95 cannot mourn while the bridegroom 96 is with them, can they? But the days 97 are coming when the bridegroom will be taken from them, 98 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; 99 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 100 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 101 a woman who had been suffering from a hemorrhage 102 for twelve years came up behind him and touched the edge 103 of his cloak. 104 9:21 For she kept saying to herself, 105 “If only I touch his cloak, I will be healed.” 106 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 107 And the woman was healed 108 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. 109 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. 110
9:27 As Jesus went on from there, two blind men followed him, shouting, 111 “Have mercy 112 on us, Son of David!” 113 9:28 When 114 he went into the house, the blind men came to him. Jesus 115 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. 116
9:32 As 117 they were going away, 118 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 119 said, “By the ruler 120 of demons he casts out demons.” 121
9:35 Then Jesus went throughout all the towns 122 and villages, teaching in their synagogues, 123 preaching the good news of the kingdom, and healing every kind of disease and sickness. 124 9:36 When 125 he saw the crowds, he had compassion on them because they were bewildered and helpless, 126 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 127 to send out 128 workers into his harvest.”
10:1 Jesus 129 called his twelve disciples and gave them authority over unclean spirits 130 so they could cast them out and heal every kind of disease and sickness. 131 10:2 Now these are the names of the twelve apostles: 132 first, Simon 133 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 134 Thomas 135 and Matthew the tax collector; 136 James the son of Alphaeus, and Thaddaeus; 137 10:4 Simon the Zealot 138 and Judas Iscariot, 139 who betrayed him. 140
10:5 Jesus sent out these twelve, instructing them as follows: 141 “Do not go to Gentile regions 142 and do not enter any Samaritan town. 143 10:6 Go 144 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, 145 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 146 for the journey, or an extra tunic, 147 or sandals or staff, 148 for the worker deserves his provisions. 10:11 Whenever 149 you enter a town or village, 150 find out who is worthy there 151 and stay with them 152 until you leave. 10:12 As you enter the house, give it greetings. 153 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. 154 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 155 your feet as you leave that house or that town. 10:15 I tell you the truth, 156 it will be more bearable for the region of Sodom and Gomorrah 157 on the day of judgment than for that town!
10:16 “I 158 am sending you out like sheep surrounded by wolves, 159 so be wise as serpents and innocent as doves. 10:17 Beware 160 of people, because they will hand you over to councils 161 and flog 162 you in their synagogues. 163 10:18 And you will be brought before governors and kings 164 because of me, as a witness to them and the Gentiles. 10:19 Whenever 165 they hand you over for trial, do not worry about how to speak or what to say, 166 for what you should say will be given to you at that time. 167 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 168 will hand over brother to death, and a father his child. Children will rise against 169 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 170 they persecute you in one place, 171 flee to another. I tell you the truth, 172 you will not finish going through all the towns 173 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 174 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 175 not be afraid of them, for nothing is hidden 176 that will not be revealed, 177 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, 178 proclaim from the housetops. 179 10:28 Do 180 not be afraid of those who kill the body 181 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 182 10:29 Aren’t two sparrows sold for a penny? 183 Yet not one of them falls to the ground apart from your Father’s will. 184 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 185 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 186 me before people, I will acknowledge 187 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 188 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. 189
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 190 and follow me is not worthy of me. 10:39 Whoever finds his life 191 will lose it, 192 and whoever loses his life because of me 193 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 194 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 195 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, 196 he will never lose his reward.”
11:1 When 197 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
11:2 Now when John 198 heard in prison about the deeds Christ 199 had done, he sent his disciples to ask a question: 200 11:3 “Are you the one who is to come, 201 or should we look for another?” 11:4 Jesus answered them, 202 “Go tell John what you hear and see: 203 11:5 The blind see, the 204 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 205 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 206 to see? A reed shaken by the wind? 207 11:8 What 208 did you go out to see? A man dressed in fancy clothes? 209 Look, those who wear fancy clothes are in the homes of kings! 210 11:9 What did you go out to see? A prophet? Yes, I tell you, and more 211 than a prophet. 11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 212
who will prepare your way before you.’ 213
11:11 “I tell you the truth, 214 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 215 in the kingdom of heaven is greater than he is. 11:12 From 216 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 217 11:13 For all the prophets and the law prophesied until John appeared. 218 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! 219
11:16 “To 220 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 221
11:17 ‘We played the flute for you, yet you did not dance; 222
we wailed in mourning, 223 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 224 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 225 a glutton and a drunk, a friend of tax collectors 226 and sinners!’ 227 But wisdom is vindicated 228 by her deeds.” 229
11:20 Then Jesus began to criticize openly the cities 230 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 231 Woe to you, Bethsaida! If 232 the miracles 233 done in you had been done in Tyre 234 and Sidon, 235 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, 236 will you be exalted to heaven? 237 No, you will be thrown down to Hades! 238 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 239 on the day of judgment than for you!”
11:25 At that time Jesus said, 240 “I praise 241 you, Father, Lord 242 of heaven and earth, because 243 you have hidden these things from the wise 244 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 245 11:27 All things have been handed over to me by my Father. 246 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 247 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 248 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.”
[8:2] 1 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] 2 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 3 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] 4 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] 5 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] 7 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 8 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[8:5] 9 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] 10 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] 11 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] 12 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] 13 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] 14 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[8:8] 15 tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[8:9] 16 tn Grk “having soldiers under me.”
[8:9] 17 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] 18 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] 19 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] 20 tn Here δέ (de) has not been translated.
[8:10] 21 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:11] 22 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] 23 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] 24 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] 25 tc ‡ Most
[8:14] 26 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:14] 27 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] 28 tn Here καί (kai) has been translated as “then.”
[8:16] 29 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[8:17] 30 tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
[8:17] 31 sn A quotation from Isa 53:4.
[8:18] 32 tc ‡ Codex B and some Sahidic
[8:18] 33 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] 34 tn Here καί (kai) has been translated as “then.”
[8:19] 35 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
[8:19] 36 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] 37 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] 38 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] 39 tn Here δέ (de) has not been translated.
[8:21] 40 tc ‡ Most
[8:22] 41 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] 42 sn A boat that held all the disciples would be of significant size.
[8:25] 43 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:26] 44 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:26] 45 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:26] 46 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] 47 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] 48 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] 49 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] 50 tc The textual tradition here is quite complicated. A number of
[8:29] 51 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] 52 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] 53 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] 54 tn Here δέ (de) has not been translated.
[8:31] 55 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:32] 56 tn Grk “And he said to them.”
[8:32] 57 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 58 tn Here δέ (de) has not been translated.
[8:33] 59 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
[8:34] 60 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] 62 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 63 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] 64 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 65 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] 66 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] 67 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 68 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] 69 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 70 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] 71 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] 72 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] 73 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] 74 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] 75 tn Grk “to your house.”
[9:7] 76 tn Grk “to his house.”
[9:8] 77 tn Here δέ (de) has not been translated.
[9:8] 78 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] 79 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] 80 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.
[9:10] 81 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] 82 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 83 tn Grk “was reclining at table.”
[9:10] 84 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] 85 sn See the note on tax collectors in 5:46.
[9:11] 86 sn See the note on Pharisees in 3:7.
[9:11] 87 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] 88 tn Here δέ (de) has not been translated.
[9:12] 89 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] 90 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 91 sn John refers to John the Baptist.
[9:14] 92 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 93 sn See the note on Pharisees in 3:7.
[9:14] 94 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] 95 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] 96 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] 98 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] 99 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] 100 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] 101 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] 102 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 103 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] 104 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 105 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.
[9:22] 107 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] 109 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 110 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 111 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 112 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] 113 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] 114 tn Here δέ (de) has not been translated.
[9:28] 115 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] 116 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 117 tn Here δέ (de) has not been translated.
[9:32] 118 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] 119 sn See the note on Pharisees in 3:7.
[9:34] 121 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] 123 sn See the note on synagogues in 4:23.
[9:35] 124 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 125 tn Here δέ (de) has not been translated.
[9:36] 126 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] 127 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 128 tn Grk “to thrust out.”
[10:1] 130 sn Unclean spirits refers to evil spirits.
[10:1] 131 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 132 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] 133 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] 134 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 135 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 136 sn See the note on tax collectors in 5:46.
[10:3] 137 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] 138 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] 139 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] 140 tn Grk “who even betrayed him.”
[10:5] 141 tn Grk “instructing them, saying.”
[10:5] 142 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 143 tn Grk “town [or city] of the Samaritans.”
[10:6] 144 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] 145 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] 146 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 147 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 148 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] 149 tn Here δέ (de) has not been translated.
[10:11] 150 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] 151 tn Grk “in it” (referring to the city or village).
[10:11] 152 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.
[10:12] 153 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 154 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] 155 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] 156 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 157 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] 158 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] 159 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 160 tn Here δέ (de) has not been translated.
[10:17] 161 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] 162 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] 163 sn See the note on synagogues in 4:23.
[10:18] 164 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] 165 tn Here δέ (de) has not been translated.
[10:19] 166 tn Grk “how or what you might speak.”
[10:19] 167 tn Grk “in that hour.”
[10:21] 168 tn Here δέ (de) has not been translated.
[10:21] 169 tn Or “will rebel against.”
[10:23] 170 tn Here δέ (de) has not been translated.
[10:23] 171 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 172 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 173 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] 174 tn See the note on the word “slave” in 8:9.
[10:26] 175 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 176 tn Or “concealed.”
[10:26] 177 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] 178 tn Grk “what you hear in the ear,” an idiom.
[10:27] 179 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] 180 tn Here καί (kai) has not been translated.
[10:28] 181 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 182 sn See the note on the word hell in 5:22.
[10:29] 183 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] 184 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 185 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 186 tn Or “confesses.”
[10:32] 187 tn Grk “I will acknowledge him also.”
[10:34] 188 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 189 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 190 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] 191 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] 192 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] 193 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] 194 sn The one who sent me refers to God.
[10:41] 195 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 196 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:1] 197 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] 198 sn John refers to John the Baptist.
[11:2] 199 tc The Western codex D and a few other
[11:2] 200 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
[11:3] 201 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] 202 tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:4] 203 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] 204 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] 207 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] 208 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] 209 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] 211 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] 212 tn Grk “before your face” (an idiom).
[11:10] 213 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] 214 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 215 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] 216 tn Here δέ (de) has not been translated.
[11:12] 217 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] 218 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 219 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] 220 tn Here δέ (de) has not been translated.
[11:16] 221 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] 222 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] 223 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] 224 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] 225 tn Grk “Behold a man.”
[11:19] 226 sn See the note on tax collectors in 5:46.
[11:19] 227 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] 228 tn Or “shown to be right.”
[11:19] 229 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] 230 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] 231 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] 232 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 233 tn Or “powerful deeds.”
[11:21] 234 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 235 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!”
[11:23] 236 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] 237 tn The interrogative particle introducing this question expects a negative reply.
[11:23] 238 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] 239 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] 240 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 242 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] 244 sn See 1 Cor 1:26-31.
[11:26] 245 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] 246 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] 247 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] 248 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.
