Matthew 9:34

9:34 But the Pharisees ¹  said, “By the ruler ²  of demons he casts out demons.” ³ 

Matthew 12:24

12:24 But when the Pharisees ⁴  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁵  the ruler ⁶  of demons!”

Matthew 11:18

11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ ⁷ 

Matthew 10:8

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

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 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matthew 12:27

12:27 And if I cast out demons by Beelzebul, by whom do your sons ¹¹  cast them ¹²  out? For this reason they will be your judges.

Matthew 17:18

17:18 Then ¹³  Jesus rebuked ¹⁴  the demon and it came out of him, and the boy was healed from that moment.

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 ¹⁵  many powerful deeds?’

[9:34]  ¹ sn See the note on Pharisees in 3:7.

[9:34]  ² tn Or “prince.”

[9:34]  ³ 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.

[12:24]  ⁴ sn See the note on Pharisees in 3:7.

[12:24]  ⁵ tn Grk “except by Beelzebul.”

[12:24]  ⁶ tn Or “prince.”

[11:18]  ⁷ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[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 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).

[12:28]  ¹³ 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]  ¹⁴ 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.”

[12:27]  ¹⁶ 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]  ¹⁷ 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.

[17:18]  ¹⁹ tn Here καί (kai) has been translated as “Then.”

[17:18]  ²⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

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