Discovery BoxMatthew 8:33 
Context8:33 The 1 herdsmen ran off, went into the town, 2 and told everything that had happened to the demon-possessed men.
Matthew 9:14
Context9:14 Then John’s 3 disciples came to Jesus 4 and asked, “Why do we and the Pharisees 5 fast often, 6 but your disciples don’t fast?”
Matthew 10:8
Context10:8 Heal the sick, raise the dead, 7 cleanse lepers, cast out demons. Freely you received, freely give.
Matthew 12:22
Context12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 8 healed him so that he could speak and see. 9
Matthew 12:27
Context12:27 And if I cast out demons by Beelzebul, by whom do your sons 10 cast them 11 out? For this reason they will be your judges.
1 tn Here δέ (de) has not been translated.
2 tn Or “city.” But see the sn on “Gadarenes” in 8:28.
3 sn John refers to John the Baptist.
4 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
5 sn See the note on Pharisees in 3:7.
6 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.
7 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).
8 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
9 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
10 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.
11 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.
