Discovery BoxMatthew 12:43-50
Context12:43 “When 1 an unclean spirit 2 goes out of a person, 3 it passes through waterless places 4 looking for rest but 5 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 6 When it returns, 7 it finds the house 8 empty, swept clean, and put in order. 9 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 10 the last state of that person is worse than the first. It will be that way for this evil generation as well!”
12:46 While Jesus 11 was still speaking to the crowds, 12 his mother and brothers 13 came and 14 stood outside, asking 15 to speak to him. 12:47 16 Someone 17 told him, “Look, your mother and your brothers are standing outside wanting 18 to speak to you.” 12:48 To the one who had said this, Jesus 19 replied, 20 “Who is my mother and who are my brothers?” 12:49 And pointing 21 toward his disciples he said, “Here 22 are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is 23 my brother and sister and mother.”
[12:43] 1 tn Here δέ (de) has not been translated.
[12:43] 2 sn Unclean spirit refers to an evil spirit.
[12:43] 3 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
[12:43] 4 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).
[12:43] 5 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:44] 6 tn Grk “I will return to my house from which I came.”
[12:44] 8 tn The words “the house” are not in Greek but are implied.
[12:44] 9 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:45] 10 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[12:46] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:46] 12 tn Grk “crowds, behold, his mother.” 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).
[12:46] 13 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[12:46] 14 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
[12:47] 16 tc A few ancient
[12:47] 17 tn Here δέ (de) has not been translated.
[12:48] 19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:48] 20 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
[12:49] 21 tn Grk “extending his hand.”
[12:49] 22 tn Grk “Behold my mother and my brothers.”
[12:50] 23 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
