Mark 3:13-14

Appointing the Twelve Apostles

3:13 Now ¹  Jesus went up the mountain ²  and called for those he wanted, and they came to him. 3:14 He ³  appointed twelve (whom he named apostles ⁴ ), ⁵  so that they would be with him and he could send them to preach

Matthew 10:1-4

Sending Out the Twelve Apostles

10:1 Jesus ⁶  called his twelve disciples and gave them authority over unclean spirits ⁷  so they could cast them out and heal every kind of disease and sickness. ⁸  10:2 Now these are the names of the twelve apostles: ⁹  first, Simon ¹⁰  (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; ¹¹  Thomas ¹²  and Matthew the tax collector; ¹³  James the son of Alphaeus, and Thaddaeus; ¹⁴  10:4 Simon the Zealot ¹⁵  and Judas Iscariot, ¹⁶  who betrayed him. ¹⁷ 

Luke 6:13-16

6:13 When ¹⁸  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ¹⁹  6:14 Simon ²⁰  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ²¹  6:15 Matthew, Thomas, ²²  James the son of Alphaeus, Simon who was called the Zealot, ²³  6:16 Judas the son of James, and Judas Iscariot, ²⁴  who became a traitor.

Luke 9:1-6

The Sending of the Twelve Apostles

9:1 After ²⁵  Jesus ²⁶  called ²⁷  the twelve ²⁸  together, he gave them power and authority over all demons and to cure ²⁹  diseases, 9:2 and he sent ³⁰  them out to proclaim ³¹  the kingdom of God ³²  and to heal the sick. ³³  9:3 He ³⁴  said to them, “Take nothing for your ³⁵  journey – no staff, ³⁶  no bag, ³⁷  no bread, no money, and do not take an extra tunic. ³⁸  9:4 Whatever ³⁹  house you enter, stay there ⁴⁰  until you leave the area. ⁴¹  9:5 Wherever ⁴²  they do not receive you, ⁴³  as you leave that town, ⁴⁴  shake the dust off ⁴⁵  your feet as a testimony against them.” 9:6 Then ⁴⁶  they departed and went throughout ⁴⁷  the villages, proclaiming the good news ⁴⁸  and healing people everywhere.

Luke 10:3-12

10:3 Go! I ⁴⁹  am sending you out like lambs ⁵⁰  surrounded by wolves. ⁵¹  10:4 Do not carry ⁵²  a money bag, ⁵³  a traveler’s bag, ⁵⁴  or sandals, and greet no one on the road. ⁵⁵  10:5 Whenever ⁵⁶  you enter a house, ⁵⁷  first say, ‘May peace ⁵⁸  be on this house!’ 10:6 And if a peace-loving person ⁵⁹  is there, your peace will remain on him, but if not, it will return to you. ⁶⁰  10:7 Stay ⁶¹  in that same house, eating and drinking what they give you, ⁶²  for the worker deserves his pay. ⁶³  Do not move around from house to house. 10:8 Whenever ⁶⁴  you enter a town ⁶⁵  and the people ⁶⁶  welcome you, eat what is set before you. 10:9 Heal ⁶⁷  the sick in that town ⁶⁸  and say to them, ‘The kingdom of God ⁶⁹  has come upon ⁷⁰  you!’ 10:10 But whenever ⁷¹  you enter a town ⁷²  and the people ⁷³  do not welcome ⁷⁴  you, go into its streets ⁷⁵  and say, 10:11 ‘Even the dust of your town ⁷⁶  that clings to our feet we wipe off ⁷⁷  against you. ⁷⁸  Nevertheless know this: The kingdom of God has come.’ ⁷⁹  10:12 I tell you, it will be more bearable on that day for Sodom ⁸⁰  than for that town! ⁸¹ 

[3:13]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ² tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:14]  ³ tn Grk “And he.”

[3:14]  ⁴ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ⁵ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[10:1]  ⁶ tn Grk “And he.”

[10:1]  ⁷ sn Unclean spirits refers to evil spirits.

[10:1]  ⁸ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[10:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[10:3]  ¹² sn This is the “doubting Thomas” of John 20:24-29.

[10:3]  ¹³ sn See the note on tax collectors in 5:46.

[10:3]  ¹⁴ 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 sy^s. 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 ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

[10:4]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “who even betrayed him.”

[6:13]  ¹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹⁹ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:14]  ²⁰ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ²¹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  ²² sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ²³ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. 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 descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[6:16]  ²⁴ 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.

[9:1]  ²⁵ tn Here δέ (de) has not been translated.

[9:1]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ²⁷ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ²⁸ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ²⁹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ³⁰ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ³¹ tn Or “to preach.”

[9:2]  ³² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ³³ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:3]  ³⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ³⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ³⁶ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) 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.

[9:3]  ³⁷ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ³⁸ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ³⁹ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁴⁰ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ⁴¹ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ⁴² tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁴³ tn Grk “all those who do not receive you.”

[9:5]  ⁴⁴ tn Or “city.”

[9:5]  ⁴⁵ 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.

[9:6]  ⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ⁴⁷ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ⁴⁸ tn Or “preaching the gospel.”

[10:3]  ⁴⁹ 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).

[10:3]  ⁵⁰ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ⁵¹ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ⁵² sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ⁵³ tn Traditionally, “a purse.”

[10:4]  ⁵⁴ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ⁵⁵ tn Or “no one along the way.”

[10:5]  ⁵⁶ tn Here δέ (de) has not been translated.

[10:5]  ⁵⁷ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ⁵⁸ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ⁵⁹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁶⁰ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ⁶¹ tn Here δέ (de) has not been translated.

[10:7]  ⁶² tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁶³ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ⁶⁴ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁶⁵ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁶⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ⁶⁸ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁶⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ⁷⁰ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ⁷¹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁷² tn Or “city.”

[10:10]  ⁷³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁷⁴ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁷⁵ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ⁷⁶ tn Or “city.”

[10:11]  ⁷⁷ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁷⁸ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁷⁹ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ⁸⁰ 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 than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁸¹ tn Or “city.”