12:43 “When 9 an unclean spirit 10 goes out of a person, 11 it passes through waterless places 12 looking for rest but 13 does not find it.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 14 they followed him on foot from the towns. 15
24:15 “So when you see the abomination of desolation 17 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),
1 tn Here καί (kai) has not been translated.
2 tn This is an Aramaic name; see John 19:17.
3 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
4 tn For the translation “rise up in arms” see L&N 55.2.
5 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
6 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
7 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
8 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.
10 tn Here δέ (de) has not been translated.
11 sn Unclean spirit refers to an evil spirit.
12 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
13 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
13 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
14 tn Or “cities.”
16 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
19 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
22 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
25 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).