Matthew 3:5

3:5 Then people from Jerusalem, ¹  as well as all Judea and all the region around the Jordan, were going out to him,

Matthew 8:31

8:31 Then the demons begged him, ²  “If you drive us out, send us into the herd of pigs.”

Matthew 9:34

9:34 But the Pharisees ³  said, “By the ruler ⁴  of demons he casts out demons.” ⁵ 

Matthew 10:8

10:8 Heal the sick, raise the dead, ⁶  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 11:9

11:9 What did you go out to see? A prophet? Yes, I tell you, and more ⁷  than a prophet.

Matthew 12:26

12:26 So if ⁸  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 ⁹  has already overtaken ¹⁰  you.

Matthew 17:19

17:19 Then the disciples came ¹¹  to Jesus privately and said, “Why couldn’t we cast it out?”

[3:5]  ¹ tn Grk “Then Jerusalem.”

[8:31]  ² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

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

[9:34]  ⁴ tn Or “prince.”

[9:34]  ⁵ 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]  ⁴ 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).

[11:9]  ⁵ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b).

[12:26]  ⁶ 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]  ⁷ 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]  ⁸ 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.”

[17:19]  ⁸ 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.