Matthew 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹  cast them ²  out? For this reason they will be your judges.

Matthew 8:31

8:31 Then the demons begged him, ³  “If you drive us out, send us into the herd of pigs.”

Matthew 17:19

17:19 Then the disciples came ⁴  to Jesus privately and said, “Why couldn’t we cast it out?”

Matthew 10:1

Sending Out the Twelve Apostles

10:1 Jesus ⁵  called his twelve disciples and gave them authority over unclean spirits ⁶  so they could cast them out and heal every kind of disease and sickness. ⁷ 

Matthew 9:34

9:34 But the Pharisees ⁸  said, “By the ruler ⁹  of demons he casts out demons.” ¹⁰ 

Matthew 10:8

10:8 Heal the sick, raise the dead, ¹¹  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 12:26

12:26 So if ¹²  Satan casts out Satan, he is divided against himself. How then will his kingdom stand?

Matthew 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ¹³  has already overtaken ¹⁴  you.

Matthew 21:39

21:39 So ¹⁵  they seized him, ¹⁶  threw him out of the vineyard, ¹⁷  and killed him.

Matthew 12:24

12:24 But when the Pharisees ¹⁸  heard this they said, “He does not cast out demons except by the power of Beelzebul, ¹⁹  the ruler ²⁰  of demons!”

Matthew 12:30

12:30 Whoever is not with me is against me, ²¹  and whoever does not gather with me scatters. ²² 

Matthew 7:25

7:25 The rain fell, the flood ²³  came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 7:27

7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” ²⁴ 

Matthew 7:22

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ²⁵  many powerful deeds?’

Matthew 21:12

Cleansing the Temple

21:12 Then ²⁶  Jesus entered the temple area ²⁷  and drove out all those who were selling and buying in the temple courts, ²⁸  and turned over the tables of the money changers and the chairs of those selling doves.

Matthew 21:23

The Authority of Jesus

21:23 Now after Jesus ²⁹  entered the temple courts, ³⁰  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ³¹  are you doing these things, and who gave you this authority?”

Matthew 23:34

23:34 “For this reason I ³²  am sending you prophets and wise men and experts in the law, ³³  some of whom you will kill and crucify, ³⁴  and some you will flog ³⁵  in your synagogues ³⁶  and pursue from town to town,

[12:27]  ¹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[12:27]  ² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[8:31]  ³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[17:19]  ⁵ tn Grk “coming, the disciples said.” The participle προσελθόντες (proselqontes) has been translated as a finite verb to make the sequence of events clear in English.

[10:1]  ⁷ tn Grk “And he.”

[10:1]  ⁸ sn Unclean spirits refers to evil spirits.

[10:1]  ⁹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[9:34]  ⁹ sn See the note on Pharisees in 3:7.

[9:34]  ¹⁰ tn Or “prince.”

[9:34]  ¹¹ 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.

[10:8]  ¹¹ 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 0281^vid Ë^1,13 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).

[12:26]  ¹³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[12:28]  ¹⁵ 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.

[12:28]  ¹⁶ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[21:39]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ¹⁸ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ¹⁹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[12:24]  ¹⁹ sn See the note on Pharisees in 3:7.

[12:24]  ²⁰ tn Grk “except by Beelzebul.”

[12:24]  ²¹ tn Or “prince.”

[12:30]  ²¹ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[12:30]  ²² sn For the image of scattering, see Pss. Sol. 17:18.

[7:25]  ²³ tn Grk “the rivers.”

[7:27]  ²⁵ tn Grk “and great was its fall.”

[7:22]  ²⁷ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[21:12]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ³⁰ tn Grk “the temple.”

[21:12]  ³¹ tn Grk “the temple.”

[21:23]  ³¹ tn Grk “he.”

[21:23]  ³² tn Grk “the temple.”

[21:23]  ³³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[23:34]  ³³ tn Grk “behold I am sending.” 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).

[23:34]  ³⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ³⁵ sn See the note on crucified in 20:19.

[23:34]  ³⁶ 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.”

[23:34]  ³⁷ sn See the note on synagogues in 4:23.