10:13 “Woe to you, Chorazin! 10 Woe to you, Bethsaida! For if 11 the miracles 12 done in you had been done in Tyre 13 and Sidon, 14 they would have repented long ago, sitting in sackcloth and ashes.
1 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
2 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
3 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
4 tc A few
5 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
6 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn This imperfect verb has been translated as an ingressive imperfect.
8 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
9 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
11 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
12 tn This introduces a second class (contrary to fact) condition in the Greek text.
13 tn Or “powerful deeds.”
14 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
15 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!”
16 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
17 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
18 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
19 tn This is an emphatic double negative in the Greek text.
21 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
22 sn See the note on the name Mount of Olives in v. 29.
23 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
24 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
25 sn See 2:13, 20; Acts 2:47; 3:8-9.
26 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
27 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
26 tn Grk “sending on you.”
27 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
28 sn The city refers to Jerusalem.
29 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).