Matius 9:1-38
Konteks9:1 After getting into a boat he crossed to the other side and came to his own town. 1 9:2 Just then 2 some people 3 brought to him a paralytic lying on a stretcher. 4 When Jesus saw their 5 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 6 9:3 Then 7 some of the experts in the law 8 said to themselves, “This man is blaspheming!” 9 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 10 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 11 that the Son of Man 12 has authority on earth to forgive sins” – then he said to the paralytic 13 – “Stand up, take your stretcher, and go home.” 14 9:7 And he stood up and went home. 15 9:8 When 16 the crowd saw this, they were afraid 17 and honored God who had given such authority to men. 18
9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 19 “Follow me,” he said to him. And he got up and followed him. 9:10 As 20 Jesus 21 was having a meal 22 in Matthew’s 23 house, many tax collectors 24 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 25 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 26 9:12 When 27 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 28 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 29 For I did not come to call the righteous, but sinners.”
9:14 Then John’s 30 disciples came to Jesus 31 and asked, “Why do we and the Pharisees 32 fast often, 33 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 34 cannot mourn while the bridegroom 35 is with them, can they? But the days 36 are coming when the bridegroom will be taken from them, 37 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 38 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 39 and both are preserved.”
9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But 40 a woman who had been suffering from a hemorrhage 41 for twelve years came up behind him and touched the edge 42 of his cloak. 43 9:21 For she kept saying to herself, 44 “If only I touch his cloak, I will be healed.” 45 9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” 46 And the woman was healed 47 from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. 48 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. 49
9:27 As Jesus went on from there, two blind men followed him, shouting, 50 “Have mercy 51 on us, Son of David!” 52 9:28 When 53 he went into the house, the blind men came to him. Jesus 54 said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. 55
9:32 As 56 they were going away, 57 a man who could not talk and was demon-possessed was brought to him. 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!” 9:34 But the Pharisees 58 said, “By the ruler 59 of demons he casts out demons.” 60
9:35 Then Jesus went throughout all the towns 61 and villages, teaching in their synagogues, 62 preaching the good news of the kingdom, and healing every kind of disease and sickness. 63 9:36 When 64 he saw the crowds, he had compassion on them because they were bewildered and helpless, 65 like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest 66 to send out 67 workers into his harvest.”
Matius 12:1-50
Konteks12:1 At that time Jesus went through the grain fields on a Sabbath. His 68 disciples were hungry, and they began to pick heads of wheat 69 and eat them. 12:2 But when the Pharisees 70 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He 71 said to them, “Haven’t you read what David did when he and his companions were hungry – 12:4 how he entered the house of God and they ate 72 the sacred bread, 73 which was against the law 74 for him or his companions to eat, but only for the priests? 75 12:5 Or have you not read in the law that the priests in the temple desecrate the Sabbath and yet are not guilty? 12:6 I 76 tell you that something greater than the temple is here. 12:7 If 77 you had known what this means: ‘I want mercy and not sacrifice,’ 78 you would not have condemned the innocent. 12:8 For the Son of Man is lord 79 of the Sabbath.”
12:9 Then 80 Jesus 81 left that place and entered their synagogue. 82 12:10 A 83 man was there who had a withered 84 hand. And they asked Jesus, 85 “Is it lawful to heal on the Sabbath?” 86 so that they could accuse him. 12:11 He said to them, “Would not any one of you, if he had one sheep that fell into a pit on the Sabbath, take hold of it and lift it out? 12:12 How much more valuable is a person than a sheep! So it is lawful to do good on the Sabbath.” 12:13 Then he said to the man, “Stretch out your hand.” He stretched it out and it was restored, 87 as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 88 him.
12:15 Now when Jesus learned of this, he went away from there. Great 89 crowds 90 followed him, and he healed them all. 12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: 91
12:18 “Here is 92 my servant whom I have chosen,
the one I love, in whom I take great delight. 93
I will put my Spirit on him, and he will proclaim justice to the nations.
12:19 He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
12:20 He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
12:21 And in his name the Gentiles 94 will hope.” 95
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 96 healed him so that he could speak and see. 97 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees 98 heard this they said, “He does not cast out demons except by the power of Beelzebul, 99 the ruler 100 of demons!” 12:25 Now when Jesus 101 realized what they were thinking, he said to them, 102 “Every kingdom divided against itself is destroyed, 103 and no town or house divided against itself will stand. 12:26 So if 104 Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12:27 And if I cast out demons by Beelzebul, by whom do your sons 105 cast them 106 out? For this reason they will be your judges. 12:28 But if I cast out demons by the Spirit of God, then the kingdom of God 107 has already overtaken 108 you. 12:29 How 109 else can someone enter a strong man’s 110 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 111 12:30 Whoever is not with me is against me, 112 and whoever does not gather with me scatters. 113 12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 114 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 115 But whoever speaks against the Holy Spirit will not be forgiven, 116 either in this age or in the age to come.
12:33 “Make a tree good and its fruit will be good, or make a tree bad 117 and its fruit will be bad, for a tree is known by its fruit. 12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. 12:35 The good person 118 brings good things out of his 119 good treasury, 120 and the evil person brings evil things out of his evil treasury. 12:36 I 121 tell you that on the day of judgment, people will give an account for every worthless word they speak. 12:37 For by your words you will be justified, and by your words you will be condemned.”
12:38 Then some of the experts in the law 122 along with some Pharisees 123 answered him, 124 “Teacher, we want to see a sign 125 from you.” 12:39 But he answered them, 126 “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 12:40 For just as Jonah was in the belly of the huge fish 127 for three days and three nights, 128 so the Son of Man will be in the heart of the earth for three days and three nights. 12:41 The people 129 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 130 – and now, 131 something greater than Jonah is here! 12:42 The queen of the South 132 will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, 133 something greater than Solomon is here!
12:43 “When 134 an unclean spirit 135 goes out of a person, 136 it passes through waterless places 137 looking for rest but 138 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 139 When it returns, 140 it finds the house 141 empty, swept clean, and put in order. 142 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 143 the last state of that person is worse than the first. It will be that way for this evil generation as well!”
12:46 While Jesus 144 was still speaking to the crowds, 145 his mother and brothers 146 came and 147 stood outside, asking 148 to speak to him. 12:47 149 Someone 150 told him, “Look, your mother and your brothers are standing outside wanting 151 to speak to you.” 12:48 To the one who had said this, Jesus 152 replied, 153 “Who is my mother and who are my brothers?” 12:49 And pointing 154 toward his disciples he said, “Here 155 are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is 156 my brother and sister and mother.”
[9:1] 1 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 2 tn 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 (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 3 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 4 tn 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 (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 5 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 6 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 7 tn 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 (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 8 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 9 sn 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.
[9:5] 10 sn 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.
[9:6] 11 sn 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).
[9:6] 12 sn 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.
[9:6] 13 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 14 tn Grk “to your house.”
[9:7] 15 tn Grk “to his house.”
[9:8] 16 tn Here δέ (de) has not been translated.
[9:8] 17 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 18 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") 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 (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[9:9] 19 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn 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.
[9:10] 20 tn 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.
[9:10] 21 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 22 tn Grk “was reclining at table.”
[9:10] sn 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.
[9:10] 23 tn 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.
[9:10] 24 sn See the note on tax collectors in 5:46.
[9:11] 25 sn See the note on Pharisees in 3:7.
[9:11] 26 sn 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.
[9:12] 27 tn Here δέ (de) has not been translated.
[9:12] 28 sn 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.
[9:13] 29 sn A quotation from Hos 6:6 (see also Matt 12:7).
[9:14] 30 sn John refers to John the Baptist.
[9:14] 31 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 32 sn See the note on Pharisees in 3:7.
[9:14] 33 sn 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.
[9:15] 34 tn 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).
[9:15] 35 sn 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).
[9:15] 37 sn 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.
[9:17] 38 sn 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.
[9:17] 39 sn 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.
[9:20] 40 tn 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 (BDAG 468 s.v. 1).
[9:20] 41 sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.
[9:20] 42 sn 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.
[9:20] 43 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[9:21] 44 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.
[9:21] sn 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.”
[9:22] 46 tn 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.
[9:24] 48 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[9:26] 49 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:27] 50 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[9:27] 51 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[9:27] 52 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[9:28] 53 tn Here δέ (de) has not been translated.
[9:28] 54 tn 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.
[9:31] 55 tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.
[9:32] 56 tn Here δέ (de) has not been translated.
[9:32] 57 tn 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 (BDAG 468 s.v. 1).
[9:34] 58 sn See the note on Pharisees in 3:7.
[9:34] 60 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.
[9:35] 62 sn See the note on synagogues in 4:23.
[9:35] 63 tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.
[9:36] 64 tn Here δέ (de) has not been translated.
[9:36] 65 tn 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.
[9:38] 66 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[9:38] 67 tn Grk “to thrust out.”
[12:1] 68 tn Here δέ (de) has not been translated.
[12:1] 69 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[12:2] 70 sn See the note on Pharisees in 3:7.
[12:3] 71 tn Here δέ (de) has not been translated.
[12:4] 72 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
[12:4] 73 tn Grk “the bread of presentation.”
[12:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.
[12:4] 74 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[12:4] 75 sn See 1 Sam 21:1-6.
[12:6] 76 tn Here δέ (de) has not been translated.
[12:7] 77 tn Here δέ (de) has not been translated.
[12:7] 78 sn A quotation from Hos 6:6 (see also Matt 9:13).
[12:8] 79 tn The term “lord” is in emphatic position in the Greek text.
[12:8] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[12:9] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:9] 81 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:9] 82 sn See the note on synagogues in 4:23.
[12:10] 83 tn 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 (BDAG 468 s.v. 1).
[12:10] 84 sn Withered means the man’s hand was shrunken and paralyzed.
[12:10] 85 tn Grk “and they asked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated. The referent of the pronoun (Jesus) has been specified in the translation for clarity.
[12:10] 86 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[12:13] 87 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[12:15] 89 tn Here καί (kai) has not been translated.
[12:15] 90 tc א B pc lat read only πολλοί (polloi, “many”) here, the first hand of N reads ὄχλοι (ocloi, “crowds”), while virtually all the rest of the witnesses have ὄχλοι πολλοί (ocloi polloi, “great crowds”). In spite of the good quality of both א and B (especially in combination), and the testimony of the Latin witnesses, the longer reading is most likely correct; the shorter readings were probably due to homoioteleuton.
[12:17] 91 tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.
[12:18] 92 tn Grk “Behold my servant.”
[12:18] 93 tn Grk “in whom my soul is well pleased.”
[12:21] 94 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[12:21] 95 sn Verses 18-21 are a quotation from Isa 42:1-4.
[12:22] 96 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
[12:22] 97 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
[12:24] 98 sn See the note on Pharisees in 3:7.
[12:24] 99 tn Grk “except by Beelzebul.”
[12:24] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[12:25] 101 tc The majority of
[12:25] 102 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
[12:25] 103 tn Or “is left in ruins.”
[12:26] 104 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.
[12:27] 105 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] 106 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.
[12:28] 107 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] 108 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.”
[12:29] 109 tn Grk “Or how can.”
[12:29] 110 sn The strong man here pictures Satan.
[12:29] 111 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[12:30] 112 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
[12:30] 113 sn For the image of scattering, see Pss. Sol. 17:18.
[12:31] 114 tn Grk “every sin and blasphemy will be forgiven men.”
[12:32] 115 tn Grk “it will be forgiven him.”
[12:32] 116 tn Grk “it will not be forgiven him.”
[12:32] sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.
[12:33] 117 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
[12:35] 118 tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.
[12:35] 119 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
[12:35] 120 sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).
[12:36] 121 tn Here δέ (de) has not been translated.
[12:38] 122 tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[12:38] 123 tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.
[12:38] sn See the note on Pharisees in 3:7.
[12:38] 124 tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
[12:38] 125 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[12:39] 126 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
[12:40] 127 tn Grk “large sea creature.”
[12:40] 128 sn A quotation from Jonah 1:17.
[12:41] 129 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
[12:41] 130 tn Grk “at the preaching of Jonah.”
[12:42] 132 sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.
[12:43] 134 tn Here δέ (de) has not been translated.
[12:43] 135 sn Unclean spirit refers to an evil spirit.
[12:43] 136 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
[12:43] 137 sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
[12:43] 138 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:44] 139 tn Grk “I will return to my house from which I came.”
[12:44] 141 tn The words “the house” are not in Greek but are implied.
[12:44] 142 sn The image of the house empty, swept clean, and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.
[12:45] 143 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
[12:46] 144 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:46] 145 tn Grk “crowds, behold, his mother.” 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).
[12:46] 146 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[12:46] 147 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
[12:47] 149 tc A few ancient
[12:47] 150 tn Here δέ (de) has not been translated.
[12:48] 152 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:48] 153 tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.
[12:49] 154 tn Grk “extending his hand.”
[12:49] 155 tn Grk “Behold my mother and my brothers.”
[12:50] 156 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
