Matius 10:5-15
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!
Lukas 9:1-6
Konteks9:1 After 18 Jesus 19 called 20 the twelve 21 together, he gave them power and authority over all demons and to cure 22 diseases, 9:2 and he sent 23 them out to proclaim 24 the kingdom of God 25 and to heal the sick. 26 9:3 He 27 said to them, “Take nothing for your 28 journey – no staff, 29 no bag, 30 no bread, no money, and do not take an extra tunic. 31 9:4 Whatever 32 house you enter, stay there 33 until you leave the area. 34 9:5 Wherever 35 they do not receive you, 36 as you leave that town, 37 shake the dust off 38 your feet as a testimony against them.” 9:6 Then 39 they departed and went throughout 40 the villages, proclaiming the good news 41 and healing people everywhere.
[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.
[9:1] 18 tn Here δέ (de) has not been translated.
[9:1] 19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 20 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] 21 tc Some
[9:1] 22 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 23 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] 25 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] 26 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] 27 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 28 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 29 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] 30 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 31 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 32 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 33 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] 34 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] 35 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 36 tn Grk “all those who do not receive you.”
[9:5] 38 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.
[9:6] 39 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 40 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 41 tn Or “preaching the gospel.”
[9:6] sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.
