Matius 10:5-42
Konteks10:5 Jesus sent out these twelve, instructing them as follows: 1 “Do not go to Gentile regions 2 and do not enter any Samaritan town. 3 10:6 Go 4 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, 5 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 6 for the journey, or an extra tunic, 7 or sandals or staff, 8 for the worker deserves his provisions. 10:11 Whenever 9 you enter a town or village, 10 find out who is worthy there 11 and stay with them 12 until you leave. 10:12 As you enter the house, give it greetings. 13 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. 14 10:14 And if anyone will not welcome you or listen to your message, shake the dust off 15 your feet as you leave that house or that town. 10:15 I tell you the truth, 16 it will be more bearable for the region of Sodom and Gomorrah 17 on the day of judgment than for that town!
10:16 “I 18 am sending you out like sheep surrounded by wolves, 19 so be wise as serpents and innocent as doves. 10:17 Beware 20 of people, because they will hand you over to councils 21 and flog 22 you in their synagogues. 23 10:18 And you will be brought before governors and kings 24 because of me, as a witness to them and the Gentiles. 10:19 Whenever 25 they hand you over for trial, do not worry about how to speak or what to say, 26 for what you should say will be given to you at that time. 27 10:20 For it is not you speaking, but the Spirit of your Father speaking through you.
10:21 “Brother 28 will hand over brother to death, and a father his child. Children will rise against 29 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 30 they persecute you in one place, 31 flee to another. I tell you the truth, 32 you will not finish going through all the towns 33 of Israel before the Son of Man comes.
10:24 “A disciple is not greater than his teacher, nor a slave 34 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 35 not be afraid of them, for nothing is hidden 36 that will not be revealed, 37 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, 38 proclaim from the housetops. 39 10:28 Do 40 not be afraid of those who kill the body 41 but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. 42 10:29 Aren’t two sparrows sold for a penny? 43 Yet not one of them falls to the ground apart from your Father’s will. 44 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; 45 you are more valuable than many sparrows.
10:32 “Whoever, then, acknowledges 46 me before people, I will acknowledge 47 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 48 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. 49
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 50 and follow me is not worthy of me. 10:39 Whoever finds his life 51 will lose it, 52 and whoever loses his life because of me 53 will find it.
10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. 54 10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever 55 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, 56 he will never lose his reward.”
Markus 6:7-11
Konteks6:7 Jesus 57 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 58 6:8 He instructed them to take nothing for the journey except a staff 59 – no bread, no bag, 60 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 61 6:10 He said to them, “Wherever you enter a house, stay there 62 until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off 63 your feet as a testimony against them.”
Lukas 9:1-5
Konteks9:1 After 64 Jesus 65 called 66 the twelve 67 together, he gave them power and authority over all demons and to cure 68 diseases, 9:2 and he sent 69 them out to proclaim 70 the kingdom of God 71 and to heal the sick. 72 9:3 He 73 said to them, “Take nothing for your 74 journey – no staff, 75 no bag, 76 no bread, no money, and do not take an extra tunic. 77 9:4 Whatever 78 house you enter, stay there 79 until you leave the area. 80 9:5 Wherever 81 they do not receive you, 82 as you leave that town, 83 shake the dust off 84 your feet as a testimony against them.”
Lukas 14:25-35
Konteks14:25 Now large crowds 85 were accompanying Jesus, 86 and turning to them he said, 14:26 “If anyone comes to me and does not hate 87 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 88 he cannot be my disciple. 14:27 Whoever does not carry his own cross 89 and follow 90 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 91 first and compute the cost 92 to see if he has enough money to complete it? 14:29 Otherwise, 93 when he has laid 94 a foundation and is not able to finish the tower, 95 all who see it 96 will begin to make fun of 97 him. 14:30 They will say, 98 ‘This man 99 began to build and was not able to finish!’ 100 14:31 Or what king, going out to confront another king in battle, will not sit down 101 first and determine whether he is able with ten thousand to oppose 102 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 103 he will send a representative 104 while the other is still a long way off and ask for terms of peace. 105 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 106
14:34 “Salt 107 is good, but if salt loses its flavor, 108 how can its flavor be restored? 14:35 It is of no value 109 for the soil or for the manure pile; it is to be thrown out. 110 The one who has ears to hear had better listen!” 111
[10:5] 1 tn Grk “instructing them, saying.”
[10:5] 2 tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.
[10:5] 3 tn Grk “town [or city] of the Samaritans.”
[10:6] 4 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] 5 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] 6 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:10] 7 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
[10:10] 8 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] 9 tn Here δέ (de) has not been translated.
[10:11] 10 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] 11 tn Grk “in it” (referring to the city or village).
[10:11] 12 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] 13 tn This is a metonymy; the “house” is put for those who live in it.
[10:13] 14 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] 15 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] 16 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 17 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] 18 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] 19 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
[10:17] 20 tn Here δέ (de) has not been translated.
[10:17] 21 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] 22 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] 23 sn See the note on synagogues in 4:23.
[10:18] 24 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] 25 tn Here δέ (de) has not been translated.
[10:19] 26 tn Grk “how or what you might speak.”
[10:19] 27 tn Grk “in that hour.”
[10:21] 28 tn Here δέ (de) has not been translated.
[10:21] 29 tn Or “will rebel against.”
[10:23] 30 tn Here δέ (de) has not been translated.
[10:23] 31 tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”
[10:23] 32 tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.
[10:23] 33 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] 34 tn See the note on the word “slave” in 8:9.
[10:26] 35 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
[10:26] 37 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] 38 tn Grk “what you hear in the ear,” an idiom.
[10:27] 39 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] 40 tn Here καί (kai) has not been translated.
[10:28] 41 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[10:28] 42 sn See the note on the word hell in 5:22.
[10:29] 43 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] 44 tn Or “to the ground without the knowledge and consent of your Father.”
[10:31] 45 sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.
[10:32] 47 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] 48 tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.
[10:36] 49 tn Matt 10:35-36 are an allusion to Mic 7:6.
[10:38] 50 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] 51 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] 52 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] 53 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] 54 sn The one who sent me refers to God.
[10:41] 55 tn Grk “And whoever.” Here καί (kai) has not been translated.
[10:42] 56 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[6:7] 57 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 58 sn The phrase unclean spirits refers to evil spirits.
[6:8] 59 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
[6:8] 60 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 61 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[6:10] 62 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[6:11] 63 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.
[9:1] 64 tn Here δέ (de) has not been translated.
[9:1] 65 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 66 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 67 tc Some
[9:1] 68 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 69 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 71 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. See Luke 6:20; 11:20; 17:20-21.
[9:2] 72 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 73 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 74 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 75 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) 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.
[9:3] 76 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 77 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 78 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 79 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 80 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 81 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 82 tn Grk “all those who do not receive you.”
[9:5] 84 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.
[14:25] 85 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 86 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 87 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 88 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 89 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; see Luke 9:23.
[14:27] 90 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 91 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 92 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 93 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 94 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 95 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 96 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 97 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 98 tn Grk “make fun of him, saying.”
[14:30] 99 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 100 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 101 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 102 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 103 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 104 tn Grk “a messenger.”
[14:32] 105 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 106 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 107 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 108 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 109 tn Or “It is not useful” (L&N 65.32).
[14:35] 110 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 111 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 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
