Matius 10:1--11:30
Konteks10:1 Jesus 1 called his twelve disciples and gave them authority over unclean spirits 2 so they could cast them out and heal every kind of disease and sickness. 3 10:2 Now these are the names of the twelve apostles: 4 first, Simon 5 (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 10:3 Philip and Bartholomew; 6 Thomas 7 and Matthew the tax collector; 8 James the son of Alphaeus, and Thaddaeus; 9 10:4 Simon the Zealot 10 and Judas Iscariot, 11 who betrayed him. 12
10:5 Jesus sent out these twelve, instructing them as follows: 13 “Do not go to Gentile regions 14 and do not enter any Samaritan town. 15 10:6 Go 16 instead to the lost sheep of the house of Israel. 10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, 17 cleanse lepers, cast out demons. Freely you received, freely give. 10:9 Do not take gold, silver, or copper in your belts, 10:10 no bag 18 for the journey, or an extra tunic, 19 or sandals or staff, 20 for the worker deserves his provisions. 10:11 Whenever 21 you enter a town or village, 22 find out who is worthy there 23 and stay with them 24 until you leave. 10:12 As you enter the house, give it greetings. 25 10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. 26 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 27 your feet as you leave that house or that town. 10:15 I tell you the truth, 28 it will be more bearable for the region of Sodom and Gomorrah 29 on the day of judgment than for that town!
10:16 “I 30 am sending you out like sheep surrounded by wolves, 31 so be wise as serpents and innocent as doves. 10:17 Beware 32 of people, because they will hand you over to councils 33 and flog 34 you in their synagogues. 35 10:18 And you will be brought before governors and kings 36 because of me, as a witness to them and the Gentiles. 10:19 Whenever 37 they hand you over for trial, do not worry about how to speak or what to say, 38 for what you should say will be given to you at that time. 39 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 40 will hand over brother to death, and a father his child. Children will rise against 41 parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved. 10:23 Whenever 42 they persecute you in one place, 43 flee to another. I tell you the truth, 44 you will not finish going through all the towns 45 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 46 greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!
10:26 “Do 47 not be afraid of them, for nothing is hidden 48 that will not be revealed, 49 and nothing is secret that will not be made known. 10:27 What I say to you in the dark, tell in the light, and what is whispered in your ear, 50 proclaim from the housetops. 51 10:28 Do 52 not be afraid of those who kill the body 53 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 54 10:29 Aren’t two sparrows sold for a penny? 55 Yet not one of them falls to the ground apart from your Father’s will. 56 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 57 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 58 me before people, I will acknowledge 59 before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.
10:34 “Do not think that I have come to bring 60 peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, 10:36 and a man’s enemies will be the members of his household. 61
10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 10:38 And whoever does not take up his cross 62 and follow me is not worthy of me. 10:39 Whoever finds his life 63 will lose it, 64 and whoever loses his life because of me 65 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 66 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 67 receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, 68 he will never lose his reward.”
11:1 When 69 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
11:2 Now when John 70 heard in prison about the deeds Christ 71 had done, he sent his disciples to ask a question: 72 11:3 “Are you the one who is to come, 73 or should we look for another?” 11:4 Jesus answered them, 74 “Go tell John what you hear and see: 75 11:5 The blind see, the 76 lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them. 11:6 Blessed is anyone 77 who takes no offense at me.”
11:7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness 78 to see? A reed shaken by the wind? 79 11:8 What 80 did you go out to see? A man dressed in fancy clothes? 81 Look, those who wear fancy clothes are in the homes of kings! 82 11:9 What did you go out to see? A prophet? Yes, I tell you, and more 83 than a prophet. 11:10 This is the one about whom it is written:
‘Look, I am sending my messenger ahead of you, 84
who will prepare your way before you.’ 85
11:11 “I tell you the truth, 86 among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least 87 in the kingdom of heaven is greater than he is. 11:12 From 88 the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it. 89 11:13 For all the prophets and the law prophesied until John appeared. 90 11:14 And if you are willing to accept it, he is Elijah, who is to come. 11:15 The one who has ears had better listen! 91
11:16 “To 92 what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 93
11:17 ‘We played the flute for you, yet you did not dance; 94
we wailed in mourning, 95 yet you did not weep.’
11:18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 96 11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, 97 a glutton and a drunk, a friend of tax collectors 98 and sinners!’ 99 But wisdom is vindicated 100 by her deeds.” 101
11:20 Then Jesus began to criticize openly the cities 102 in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! 103 Woe to you, Bethsaida! If 104 the miracles 105 done in you had been done in Tyre 106 and Sidon, 107 they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, 108 will you be exalted to heaven? 109 No, you will be thrown down to Hades! 110 For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom 111 on the day of judgment than for you!”
11:25 At that time Jesus said, 112 “I praise 113 you, Father, Lord 114 of heaven and earth, because 115 you have hidden these things from the wise 116 and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. 117 11:27 All things have been handed over to me by my Father. 118 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 119 to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke 120 on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 11:30 For my yoke is easy to bear, and my load is not hard to carry.”
[10:1] 2 sn Unclean spirits refers to evil spirits.
[10:1] 3 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[10:2] 4 sn 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).
[10:2] 5 sn 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.
[10:3] 6 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[10:3] 7 sn This is the “doubting Thomas” of John 20:24-29.
[10:3] 8 sn See the note on tax collectors in 5:46.
[10:3] 9 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “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 Ë1 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B Ë13 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.
[10:4] 10 tn Grk “the Cananean,” but according to both BDAG 507 s.v. 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.
[10:4] 11 sn 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 (BECNT), 1:546; also D. A. Carson, John, 304.
[10:4] 12 tn Grk “who even betrayed him.”
[10:5] 13 tn Grk “instructing them, saying.”
[10:5] 14 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 15 tn Grk “town [or city] of the Samaritans.”
[10:6] 16 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
[10:8] 17 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 0281vid Ë1,13 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).
[10:10] 18 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 19 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 20 sn 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.
[10:11] 21 tn Here δέ (de) has not been translated.
[10:11] 22 tn 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.”
[10:11] 23 tn Grk “in it” (referring to the city or village).
[10:11] 24 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.
[10:11] sn 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.
[10:12] 25 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 26 sn 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.
[10:14] 27 sn 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.
[10:15] 28 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 29 sn 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.
[10:16] 30 tn 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 (BDAG 468 s.v. 1).
[10:16] 31 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 32 tn Here δέ (de) has not been translated.
[10:17] 33 sn 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.
[10:17] 34 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.”
[10:17] 35 sn See the note on synagogues in 4:23.
[10:18] 36 sn 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.
[10:19] 37 tn Here δέ (de) has not been translated.
[10:19] 38 tn Grk “how or what you might speak.”
[10:19] 39 tn Grk “in that hour.”
[10:21] 40 tn Here δέ (de) has not been translated.
[10:21] 41 tn Or “will rebel against.”
[10:23] 42 tn Here δέ (de) has not been translated.
[10:23] 43 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 44 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 45 tn 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.”
[10:24] 46 tn See the note on the word “slave” in 8:9.
[10:26] 47 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 49 sn 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.
[10:27] 50 tn Grk “what you hear in the ear,” an idiom.
[10:27] 51 tn 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.
[10:28] 52 tn Here καί (kai) has not been translated.
[10:28] 53 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 54 sn See the note on the word hell in 5:22.
[10:29] 55 sn 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.
[10:29] 56 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 57 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 59 tn Grk “I will acknowledge him also.”
[10:32] sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
[10:34] 60 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 61 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 62 sn 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.
[10:39] 63 tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[10:39] 64 sn 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).
[10:39] 65 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).
[10:40] 66 sn The one who sent me refers to God.
[10:41] 67 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 68 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:1] 69 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[11:2] 70 sn John refers to John the Baptist.
[11:2] 71 tc The Western codex D and a few other
[11:2] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:2] sn See the note on Christ in 1:16.
[11:2] 72 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
[11:2] tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.
[11:3] 73 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.
[11:4] 74 tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:4] 75 sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[11:5] 76 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
[11:7] 79 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?… No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[11:8] 80 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 9.
[11:8] 81 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[11:9] 83 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).
[11:10] 84 tn Grk “before your face” (an idiom).
[11:10] 85 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[11:11] 86 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:11] 87 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[11:12] 88 tn Here δέ (de) has not been translated.
[11:12] 89 tn Or “the kingdom of heaven is forcibly entered and violent people take hold of it.” For a somewhat different interpretation of this passage, see the note on the phrase “urged to enter in” in Luke 16:16.
[11:13] 90 tn The word “appeared” is not in the Greek text, but is implied.
[11:15] 91 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 13:9, 43; Mark 4:9, 23; Luke 8:8, 14:35).
[11:16] 92 tn Here δέ (de) has not been translated.
[11:16] 93 tn Grk “who call out to one another, saying.” The participle λέγουσιν (legousin) is redundant in contemporary English and has not been translated.
[11:17] 94 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 18-19) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[11:17] 95 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[11:18] 96 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.
[11:19] 97 tn Grk “Behold a man.”
[11:19] 98 sn See the note on tax collectors in 5:46.
[11:19] 99 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[11:19] 100 tn Or “shown to be right.”
[11:19] 101 tc Most witnesses (B2 C D L Θ Ë1 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (Ë13) as well as early versional and patristic support.
[11:20] 102 tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.
[11:21] 103 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[11:21] 104 tn This introduces a second class (contrary to fact) condition in the Greek text.
[11:21] 105 tn Or “powerful deeds.”
[11:21] 106 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[11:21] 107 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[11:21] map For location see Map1 A1; JP3 F3; JP4 F3.
[11:23] 108 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[11:23] map For location see Map1 D2; Map2 C3; Map3 B2.
[11:23] 109 tn The interrogative particle introducing this question expects a negative reply.
[11:23] 110 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).
[11:24] 111 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.
[11:25] 112 tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.
[11:25] 114 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[11:25] 116 sn See 1 Cor 1:26-31.
[11:26] 117 tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[11:27] 118 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 119 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[11:29] 120 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.
