Discovery BoxMatthew 10:40-42
Context10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 1 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 2 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, 3 he will never lose his reward.”
Matthew 10:1-34
Context10:1 Jesus 4 called his twelve disciples and gave them authority over unclean spirits 5 so they could cast them out and heal every kind of disease and sickness. 6 10:2 Now these are the names of the twelve apostles: 7 first, Simon 8 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 9 Thomas 10 and Matthew the tax collector; 11 James the son of Alphaeus, and Thaddaeus; 12 10:4 Simon the Zealot 13 and Judas Iscariot, 14 who betrayed him. 15
10:5 Jesus sent out these twelve, instructing them as follows: 16 “Do not go to Gentile regions 17 and do not enter any Samaritan town. 18 10:6 Go 19 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, 20 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 21 for the journey, or an extra tunic, 22 or sandals or staff, 23 for the worker deserves his provisions. 10:11 Whenever 24 you enter a town or village, 25 find out who is worthy there 26 and stay with them 27 until you leave. 10:12 As you enter the house, give it greetings. 28 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. 29 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 30 your feet as you leave that house or that town. 10:15 I tell you the truth, 31 it will be more bearable for the region of Sodom and Gomorrah 32 on the day of judgment than for that town!
10:16 “I 33 am sending you out like sheep surrounded by wolves, 34 so be wise as serpents and innocent as doves. 10:17 Beware 35 of people, because they will hand you over to councils 36 and flog 37 you in their synagogues. 38 10:18 And you will be brought before governors and kings 39 because of me, as a witness to them and the Gentiles. 10:19 Whenever 40 they hand you over for trial, do not worry about how to speak or what to say, 41 for what you should say will be given to you at that time. 42 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 43 will hand over brother to death, and a father his child. Children will rise against 44 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 45 they persecute you in one place, 46 flee to another. I tell you the truth, 47 you will not finish going through all the towns 48 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 49 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 50 not be afraid of them, for nothing is hidden 51 that will not be revealed, 52 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, 53 proclaim from the housetops. 54 10:28 Do 55 not be afraid of those who kill the body 56 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 57 10:29 Aren’t two sparrows sold for a penny? 58 Yet not one of them falls to the ground apart from your Father’s will. 59 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 60 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 61 me before people, I will acknowledge 62 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 63 peace to the earth. I have not come to bring peace but a sword.
Matthew 1:1-25
Context1:1 This is the record of the genealogy 64 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 65 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 66 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 67 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 68 Amon the father of Josiah, 1:11 and Josiah 69 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 70 the deportation to Babylon, Jeconiah became the father of Shealtiel, 71 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 72 Jesus was born, who is called Christ. 73
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 74 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 75 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 76 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 77 privately. 1:20 When he had contemplated this, an 78 angel of the Lord 79 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 80 Jesus, 81 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 82 Emmanuel,” 83 which means 84 “God with us.” 85 1:24 When Joseph awoke from sleep he did what the angel of the Lord 86 told him. He took his wife, 1:25 but did not have marital relations 87 with her until she gave birth to a son, whom he named 88 Jesus.
[10:40] 1 sn The one who sent me refers to God.
[10:41] 2 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 3 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:1] 5 sn Unclean spirits refers to evil spirits.
[10:1] 6 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 5 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] 6 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] 6 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 7 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 8 sn See the note on tax collectors in 5:46.
[10:3] 9 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] 7 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] 8 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] 9 tn Grk “who even betrayed him.”
[10:5] 8 tn Grk “instructing them, saying.”
[10:5] 9 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 10 tn Grk “town [or city] of the Samaritans.”
[10:6] 9 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] 10 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] 11 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 12 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 13 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] 12 tn Here δέ (de) has not been translated.
[10:11] 13 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] 14 tn Grk “in it” (referring to the city or village).
[10:11] 15 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] 13 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 14 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] 15 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] 16 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 17 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] 17 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] 18 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 18 tn Here δέ (de) has not been translated.
[10:17] 19 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] 20 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] 21 sn See the note on synagogues in 4:23.
[10:18] 19 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] 20 tn Here δέ (de) has not been translated.
[10:19] 21 tn Grk “how or what you might speak.”
[10:19] 22 tn Grk “in that hour.”
[10:21] 21 tn Here δέ (de) has not been translated.
[10:21] 22 tn Or “will rebel against.”
[10:23] 22 tn Here δέ (de) has not been translated.
[10:23] 23 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 24 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 25 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] 23 tn See the note on the word “slave” in 8:9.
[10:26] 24 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 26 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] 25 tn Grk “what you hear in the ear,” an idiom.
[10:27] 26 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] 26 tn Here καί (kai) has not been translated.
[10:28] 27 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 28 sn See the note on the word hell in 5:22.
[10:29] 27 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] 28 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 28 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 30 tn Grk “I will acknowledge him also.”
[10:34] 30 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[1:1] 31 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 33 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 34 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 35 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 36 sn Before the mention of Jeconiah, several medieval
[1:12] 37 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 38 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 38 tc There are three significant variant readings at this point in the text. Some
[1:16] 39 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] 39 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:18] 40 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 41 tn Grk “husband.” See following note for discussion.
[1:19] 42 tn Or “send her away.”
[1:20] 42 tn Grk “behold, an angel.” 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).
[1:20] 43 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 43 tn Grk “you will call his name.”
[1:21] 44 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 44 tn Grk “they will call his name.”
[1:23] 45 sn A quotation from Isa 7:14.
[1:23] 46 tn Grk “is translated.”
[1:23] 47 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 45 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 46 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 47 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
