Matthew 9–10

Footnotes

1. 1 His own town refers to Capernaum. It was a town of approximately 1000–1500, though of some significance.
2. 2 Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis ( 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
3. 3 Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
4. 4 Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
5. 5 The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
6. 6 The passive voice here is a divine passive ( ). It is clear that God does the forgiving.
7. 7 Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
8. 8 Or “some of the scribes.” See the note on the phrase “experts in the law” in .
9. 9 Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
10. 10 Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
11. 11 Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
12. 12 The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
13. 13 Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
14. 14 Grk “to your house.”
15. 15 Grk “to his house.”
16. 16 Here δέ (de) has not been translated.
17. 17 Most witnesses (C L Θ 0233 f13 𝔐) have ἐθαύμασαν (ethaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (ephobēthēsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 f1 33 892 1424 al lat co and thus is surely authentic.
18. 18 Grk “people.” The plural of ἄνθρωπος (anthrōpos) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anthrōpois) has been translated here as “men” rather than as the more generic “people.”
19. 19 While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
20. 20 Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
21. 21 Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
22. 22 Grk “was reclining at table.” As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
23. 23 Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
24. 24 See the note on tax collectors in .
25. 25 See the note on Pharisees in .
26. 26 The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
27. 27 Here δέ (de) has not been translated.
28. 28 Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
29. 29 A quotation from Hos 6:6 (see also Matt 12:7).
30. 30 John refers to John the Baptist.
31. 31 Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
32. 32 See the note on Pharisees in .
33. 33 John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29–34; 23:26–32; Num 29:7–11). The zealous fasted twice a week on Monday and Thursday.
34. 34 Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
35. 35 The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5–6; 62:4–5; 4 Ezra 2:15, 38).
36. 36 Grk “days.”
37. 37 The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
38. 38 Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
39. 39 The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
40. 40 Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
41. 41 Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
42. 42 The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37–41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
43. 43 Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
44. 44 The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
45. 45 Grk “saved.” In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Mark 5:28 which uses the same term), since elsewhere he uses verbs that simply mean “heal“: If only the reader would “touch” Jesus, he too would be “saved.”
46. 46 Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
47. 47 Grk “saved.”
48. 48 Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
49. 49 For the translation of τὴν γῆν ἐκείνην (tēn gēn ekeinēn) as “that region,” see L&N 1.79.
50. 50 Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
51. 51 Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
52. 52 There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, 8.2.5 [8.42–49]).
53. 53 Here δέ (de) has not been translated.
54. 54 Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.
55. 55 For the translation of τὴν γῆν ἐκείνην (tēn gēn ekeinēn) as “that region,” see L&N 1.79.
56. 56 Here δέ (de) has not been translated.
57. 57 Grk “away, behold, they brought a man to him.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
58. 58 See the note on Pharisees in .
59. 59 Or “prince.”
60. 60 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.
61. 61 Or “cities.”
62. 62 See the note on synagogues in .
63. 63 Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
64. 64 Here δέ (de) has not been translated.
65. 65 Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.
66. 66 The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
67. 67 Grk “to thrust out.”
68. 1 Grk “And he.”
69. 2 Unclean spirits refers to evil spirits.
70. 3 Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
71. 4 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).
72. 5 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.
73. 6 Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
74. 7 This is the “doubting Thomas” of John 20:24–29.
75. 8 See the note on tax collectors in .
76. 9 Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaios, “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 f1 33 𝔐), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B f13 892 lat co) call him merely Θαδδαῖος (THaddaios, “Thaddaeus”), a reading which, because of this support, is most likely correct.
77. 10 Grk “the Cananean,” but according to both 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.
78. 11 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 (), 1:; also D. A. Carson, John, 304.
79. 12 Grk “who even betrayed him.”
80. 13 Grk “instructing them, saying.”
81. 14 Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
82. 15 Grk “town [or city] of the Samaritans.”
83. 16 Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
84. 17 The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrous 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 f1, 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).
85. 18 Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; πήρα).
86. 19 Grk “two tunics.” See the note on the word “tunic” in .
87. 20 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.
88. 21 Here δέ (de) has not been translated.
89. 22 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.”
90. 23 Grk “in it” (referring to the city or village).
91. 24 Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay. Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
92. 25 This is a metonymy; the “house” is put for those who live in it.
93. 26 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.
94. 27 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.
95. 28 Grk “Truly (ἀμήν, amēn), I say to you.”
96. 29 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.
97. 30 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 ( 1).
98. 31 This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
99. 32 Here δέ (de) has not been translated.
100. 33 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.
101. 34 μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited notes by SKrauss ’33) of pers. Mt 10:17; 23:34.”
102. 35 See the note on synagogues in .
103. 36 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.
104. 37 Here δέ (de) has not been translated.
105. 38 Grk “how or what you might speak.”
106. 39 Grk “in that hour.”
107. 40 Here δέ (de) has not been translated.
108. 41 Or “will rebel against.”
109. 42 Here δέ (de) has not been translated.
110. 43 The Greek word here is πόλις (polis), which can mean either “town” or “city.”
111. 44 Grk “For truly (ἀμήν, amēn) I say to you.” Here γάρ (gar, “for”) has not been translated.
112. 45 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.”
113. 46 See the note on the word “slave” in .
114. 47 Grk “Therefore do not.” Here οὖν (oun) has not been translated.
115. 48 Or “concealed.”
116. 49 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.
117. 50 Grk “what you hear in the ear,” an idiom.
118. 51 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.
119. 52 Here καί (kai) has not been translated.
120. 53 Judaism had a similar exhortation in 4 Macc 13:14–15.
121. 54 See the note on the word hell in .
122. 55 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.
123. 56 Or “to the ground without the knowledge and consent of your Father.”
124. 57 Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
125. 58 Or “confesses.”
126. 59 Grk “I will acknowledge him also.” This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42–43; 17:31.
127. 60 Grk “cast.” For βάλλω (ballō) in the sense of causing a state or condition, see L&N 13.14.
128. 61 Matt 10:35–36 are an allusion to Mic 7:6.
129. 62 It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.
130. 63 Grk “his soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
131. 64 If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).
132. 65 Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἔνεκα indicates the cause or reason for something ( 1).
133. 66 The one who sent me refers to God.
134. 67 Grk “And whoever.” Here καί (kai) has not been translated.
135. 68 Grk “Truly (ἀμήν, amēn), I say to you.”