Joshua 4:1-24 
Context4:1 When the entire nation was on the other side, 1 the Lord told Joshua, 4:2 “Select for yourselves twelve men from the people, one per tribe. 4:3 Instruct them, ‘Pick up twelve stones from the middle of the Jordan, from the very place where the priests 2 stand firmly, and carry them over with you and put them in the place where you camp tonight.’”
4:4 Joshua summoned the twelve men he had appointed from the Israelites, one per tribe. 4:5 Joshua told them, “Go in front of the ark of the Lord your God to the middle of the Jordan. Each of you is to put a stone on his shoulder, according to the number of the Israelite tribes. 4:6 The stones 3 will be a reminder to you. 4 When your children ask someday, ‘Why are these stones important to you?’ 4:7 tell them how the water of the Jordan stopped flowing 5 before the ark of the covenant of the Lord. When it crossed the Jordan, the water of the Jordan stopped flowing. 6 These stones will be a lasting memorial for the Israelites.”
4:8 The Israelites did just as Joshua commanded. They picked up twelve stones, according to the number of the Israelite tribes, from the middle of the Jordan as the Lord had instructed Joshua. They carried them over with them to the camp and put them there. 4:9 Joshua also set up twelve stones 7 in the middle of the Jordan in the very place where the priests carrying the ark of the covenant stood. They remain there to this very day.
4:10 Now the priests carrying the ark of the covenant were standing in the middle of the Jordan until everything the Lord had commanded Joshua to tell the people was accomplished, in accordance with all that Moses had commanded Joshua. The people went across quickly, 4:11 and when all the people had finished crossing, the ark of the Lord and the priests crossed as the people looked on. 8 4:12 The Reubenites, Gadites, and the half-tribe of Manasseh crossed over armed for battle ahead of the Israelites, just as Moses had instructed them. 4:13 About forty thousand battle-ready troops 9 marched past the Lord to fight 10 on the plains of Jericho. 11 4:14 That day the Lord brought honor to Joshua before all Israel. They respected 12 him all his life, 13 just as they had respected 14 Moses.
4:15 The Lord told Joshua, 4:16 “Instruct the priests carrying the ark of the covenantal laws 15 to come up from the Jordan.” 4:17 So Joshua instructed the priests, “Come up from the Jordan!” 4:18 The priests carrying the ark of the covenant of the Lord came up from the middle of the Jordan, and as soon as they set foot on dry land, 16 the water of the Jordan flowed again and returned to flood stage. 17
4:19 The people went up from the Jordan on the tenth day of the first month 18 and camped in Gilgal on the eastern border of Jericho. 19 4:20 Now Joshua set up in Gilgal the 20 twelve stones they had taken from the Jordan. 4:21 He told the Israelites, “When your children someday ask their fathers, ‘What do these stones represent?’ 21 4:22 explain 22 to your children, ‘Israel crossed the Jordan River 23 on dry ground.’ 4:23 For the Lord your God dried up the water of the Jordan before you while you crossed over. It was just like when the Lord your God dried up the Red Sea before us while we crossed it. 24 4:24 He has done this so 25 all the nations 26 of the earth might recognize the Lord’s power 27 and so you might always obey 28 the Lord your God.”
Psalms 129:1--131:3
ContextA song of ascents. 30
129:1 “Since my youth they have often attacked me,”
let Israel say.
129:2 “Since my youth they have often attacked me,
but they have not defeated me.
129:3 The plowers plowed my back;
they made their furrows long.
129:4 The Lord is just;
he cut the ropes of the wicked.” 31
129:5 May all who hate Zion
be humiliated and turned back!
129:6 May they be like the grass on the rooftops
which withers before one can even pull it up, 32
129:7 which cannot fill the reaper’s hand,
or the lap of the one who gathers the grain!
129:8 Those who pass by will not say, 33
“May you experience the Lord’s blessing!
We pronounce a blessing on you in the name of the Lord.”
A song of ascents. 35
130:1 From the deep water 36 I cry out to you, O Lord.
130:2 O Lord, listen to me! 37
Pay attention to 38 my plea for mercy!
130:3 If you, O Lord, were to keep track of 39 sins,
O Lord, who could stand before you? 40
130:4 But 41 you are willing to forgive, 42
so that you might 43 be honored. 44
I rely on him with my whole being; 46
I wait for his assuring word. 47
130:6 I yearn for the Lord, 48
more than watchmen do for the morning,
yes, more than watchmen do for the morning. 49
130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 50
and is more than willing to deliver. 51
130:8 He will deliver 52 Israel
from all the consequences of their sins. 53
A song of ascents, 55 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 56
I do not have great aspirations,
or concern myself with things that are beyond me. 57
131:2 Indeed 58 I am composed and quiet, 59
like a young child carried by its mother; 60
I am content like the young child I carry. 61
131:3 O Israel, hope in the Lord
now and forevermore!
Isaiah 64:1-12
Context64:1 (63:19b) 62 If only you would tear apart the sky 63 and come down!
The mountains would tremble 64 before you!
64:2 (64:1) As when fire ignites dry wood,
or fire makes water boil,
let your adversaries know who you are, 65
and may the nations shake at your presence!
64:3 When you performed awesome deeds that took us by surprise, 66
you came down, and the mountains trembled 67 before you.
64:4 Since ancient times no one has heard or perceived, 68
no eye has seen any God besides you,
who intervenes for those who wait for him.
64:5 You assist 69 those who delight in doing what is right, 70
who observe your commandments. 71
Look, you were angry because we violated them continually.
How then can we be saved? 72
64:6 We are all like one who is unclean,
all our so-called righteous acts are like a menstrual rag in your sight. 73
We all wither like a leaf;
our sins carry us away like the wind.
64:7 No one invokes 74 your name,
or makes an effort 75 to take hold of you.
For you have rejected us 76
and handed us over to our own sins. 77
64:8 Yet, 78 Lord, you are our father.
We are the clay, and you are our potter;
we are all the product of your labor. 79
64:9 Lord, do not be too angry!
Do not hold our sins against us continually! 80
Take a good look at your people, at all of us! 81
64:10 Your chosen 82 cities have become a desert;
Zion has become a desert,
Jerusalem 83 is a desolate ruin.
64:11 Our holy temple, our pride and joy, 84
the place where our ancestors praised you,
has been burned with fire;
all our prized possessions have been destroyed. 85
64:12 In light of all this, 86 how can you still hold back, Lord?
How can you be silent and continue to humiliate us?
Matthew 12:1-50
Context12:1 At that time Jesus went through the grain fields on a Sabbath. His 87 disciples were hungry, and they began to pick heads of wheat 88 and eat them. 12:2 But when the Pharisees 89 saw this they said to him, “Look, your disciples are doing what is against the law to do on the Sabbath.” 12:3 He 90 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 91 the sacred bread, 92 which was against the law 93 for him or his companions to eat, but only for the priests? 94 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 95 tell you that something greater than the temple is here. 12:7 If 96 you had known what this means: ‘I want mercy and not sacrifice,’ 97 you would not have condemned the innocent. 12:8 For the Son of Man is lord 98 of the Sabbath.”
12:9 Then 99 Jesus 100 left that place and entered their synagogue. 101 12:10 A 102 man was there who had a withered 103 hand. And they asked Jesus, 104 “Is it lawful to heal on the Sabbath?” 105 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, 106 as healthy as the other. 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate 107 him.
12:15 Now when Jesus learned of this, he went away from there. Great 108 crowds 109 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: 110
12:18 “Here is 111 my servant whom I have chosen,
the one I love, in whom I take great delight. 112
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 113 will hope.” 114
12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 115 healed him so that he could speak and see. 116 12:23 All the crowds were amazed and said, “Could this one be the Son of David?” 12:24 But when the Pharisees 117 heard this they said, “He does not cast out demons except by the power of Beelzebul, 118 the ruler 119 of demons!” 12:25 Now when Jesus 120 realized what they were thinking, he said to them, 121 “Every kingdom divided against itself is destroyed, 122 and no town or house divided against itself will stand. 12:26 So if 123 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 124 cast them 125 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 126 has already overtaken 127 you. 12:29 How 128 else can someone enter a strong man’s 129 house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. 130 12:30 Whoever is not with me is against me, 131 and whoever does not gather with me scatters. 132 12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, 133 but the blasphemy against the Spirit will not be forgiven. 12:32 Whoever speaks a word against the Son of Man will be forgiven. 134 But whoever speaks against the Holy Spirit will not be forgiven, 135 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 136 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 137 brings good things out of his 138 good treasury, 139 and the evil person brings evil things out of his evil treasury. 12:36 I 140 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 141 along with some Pharisees 142 answered him, 143 “Teacher, we want to see a sign 144 from you.” 12:39 But he answered them, 145 “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 146 for three days and three nights, 147 so the Son of Man will be in the heart of the earth for three days and three nights. 12:41 The people 148 of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them 149 – and now, 150 something greater than Jonah is here! 12:42 The queen of the South 151 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, 152 something greater than Solomon is here!
12:43 “When 153 an unclean spirit 154 goes out of a person, 155 it passes through waterless places 156 looking for rest but 157 does not find it. 12:44 Then it says, ‘I will return to the home I left.’ 158 When it returns, 159 it finds the house 160 empty, swept clean, and put in order. 161 12:45 Then it goes and brings with it seven other spirits more evil than itself, and they go in and live there, so 162 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 163 was still speaking to the crowds, 164 his mother and brothers 165 came and 166 stood outside, asking 167 to speak to him. 12:47 168 Someone 169 told him, “Look, your mother and your brothers are standing outside wanting 170 to speak to you.” 12:48 To the one who had said this, Jesus 171 replied, 172 “Who is my mother and who are my brothers?” 12:49 And pointing 173 toward his disciples he said, “Here 174 are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is 175 my brother and sister and mother.”
1 tn Heb “And when all the nation had finished crossing the Jordan.”
2 tn Heb “the feet of the priests.”
3 tn Heb “that this may be”; the referent of “this” (the twelve stones) has been specified in the translation for clarity.
4 tn Heb “in order that this might be a sign among you.”
5 tn Heb “were cut off from before.”
6 tn Heb “how the waters descending from above stood still.”
7 tn Here “also” has been supplied in the translation to make it clear (as indicated by v. 20) that these are not the same stones the men took from the river bed.
8 tn Heb “in the presence of the people.”
9 tn Heb “men equipped for battle.”
10 tn Heb “for war.”
11 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
12 tn Heb “feared.”
13 tn Heb “all the days of his life.”
14 tn Heb “had feared.”
15 tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (’edut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 2:791).
16 tn Heb “and the soles of the feet of the priests were brought up to the dry land.”
17 tn Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.”
sn Verses 15-18 give a more detailed account of the priests’ crossing that had been briefly described in v. 11.
18 sn The first month was the month Abib (= late March-early April in the modern calendar). The Passover in Egypt also occurred on the tenth day of the first month (Exod 12:2; 13:4).
19 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
20 tn Heb “these,” referring specifically to the twelve stones mentioned in vv. 3-7.
21 tn Heb “What are these stones?”
22 tn Heb “make known.”
23 tn Heb “crossed this Jordan”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
24 tn Heb “just as the
25 tn Heb “in order that.”
26 tn Or “peoples.”
27 tn Heb “know the hand of the
28 tn Heb “fear.”
29 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
30 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
31 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
32 tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).
33 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
34 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
35 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
36 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
37 tn Heb “my voice.”
38 tn Heb “may your ears be attentive to the voice of.”
39 tn Heb “observe.”
40 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
41 tn Or “surely.”
42 tn Heb “for with you [there is] forgiveness.”
43 tn Or “consequently you are.”
44 tn Heb “feared.”
45 tn Or “wait for.”
46 tn Heb “my soul waits.”
47 tn Heb “his word.”
48 tn Heb “my soul for the master.”
49 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
50 tn Heb “for with the
51 tn Heb “and abundantly with him [is] redemption.”
52 tn Or “redeem.”
53 tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.
54 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
55 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
56 tn Heb “and my eyes are not lifted up.”
57 tn Heb “I do not walk in great things, and in things too marvelous for me.”
58 tn Or “but.”
59 tn Heb “I make level and make quiet my soul.”
60 tn Heb “like a weaned [one] upon his mother.”
61 tn Heb “like the weaned [one] upon me, my soul.”
62 sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
63 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
64 tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.
65 tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”
66 tn Heb “[for which] we were not waiting.”
68 tn Heb “from ancient times they have not heard, they have not listened.”
69 tn Heb “meet [with kindness].”
70 tn Heb “the one who rejoices and does righteousness.”
71 tn Heb “in your ways they remember you.”
72 tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsaa support the MT reading. One can either accept an emendation or cast the statement as a question (as above).
73 tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”
74 tn Or “calls out in”; NASB, NIV, NRSV “calls on.”
75 tn Or “rouses himself”; NASB “arouses himself.”
76 tn Heb “for you have hidden your face from us.”
77 tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.
78 tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.
79 tn Heb “the work of your hand.”
80 tn Heb “do not remember sin continually.”
81 tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”
82 tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”
83 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
84 tn Heb “our source of pride.”
85 tn Or “all that we valued has become a ruin.”
86 tn Heb “because of these”; KJV, ASV “for these things.”
87 tn Here δέ (de) has not been translated.
88 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).
89 sn See the note on Pharisees in 3:7.
90 tn Here δέ (de) has not been translated.
91 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).
92 tn Grk “the bread of presentation.”
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.
93 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.
94 sn See 1 Sam 21:1-6.
95 tn Here δέ (de) has not been translated.
96 tn Here δέ (de) has not been translated.
97 sn A quotation from Hos 6:6 (see also Matt 9:13).
98 tn The term “lord” is in emphatic position in the Greek text.
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.
99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
100 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
101 sn See the note on synagogues in 4:23.
102 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).
103 sn Withered means the man’s hand was shrunken and paralyzed.
104 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.
105 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).
106 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.
107 tn Grk “destroy.”
108 tn Here καί (kai) has not been translated.
109 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.
110 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.
111 tn Grk “Behold my servant.”
112 tn Grk “in whom my soul is well pleased.”
113 tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).
114 sn Verses 18-21 are a quotation from Isa 42:1-4.
115 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
116 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
117 sn See the note on Pharisees in 3:7.
118 tn Grk “except by Beelzebul.”
sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
119 tn Or “prince.”
120 tc The majority of
121 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).
122 tn Or “is left in ruins.”
123 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.
124 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.
125 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.
126 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.
127 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.”
128 tn Grk “Or how can.”
129 sn The strong man here pictures Satan.
130 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.
131 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.
132 sn For the image of scattering, see Pss. Sol. 17:18.
133 tn Grk “every sin and blasphemy will be forgiven men.”
134 tn Grk “it will be forgiven him.”
135 tn Grk “it will not be forgiven him.”
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.
136 tn Grk “rotten.” The word σαπρός, modifying both “tree” and “fruit,” can also mean “diseased” (L&N 65.28).
137 tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.
138 tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).
139 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).
140 tn Here δέ (de) has not been translated.
141 tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
142 tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.
sn See the note on Pharisees in 3:7.
143 tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.
144 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.
145 tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.
146 tn Grk “large sea creature.”
147 sn A quotation from Jonah 1:17.
148 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).
149 tn Grk “at the preaching of Jonah.”
150 tn Grk “behold.”
151 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.
152 tn Grk “behold.”
153 tn Here δέ (de) has not been translated.
154 sn Unclean spirit refers to an evil spirit.
155 tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. This same use occurs in v. 45.
156 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).
157 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
158 tn Grk “I will return to my house from which I came.”
159 tn Grk “comes.”
160 tn The words “the house” are not in Greek but are implied.
161 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.
162 tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.
163 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
164 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).
165 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.
166 tn “His mother and brothers came and” is a translation of “behold, his mother and brothers came.”
167 tn Grk “seeking.”
168 tc A few ancient
169 tn Here δέ (de) has not been translated.
170 tn Grk “seeking.”
171 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
172 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.
173 tn Grk “extending his hand.”
174 tn Grk “Behold my mother and my brothers.”
175 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
