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1 Samuel 27
New English Translation

David Aligns Himself with the Philistines

27 David thought to himself,[a] “One of these days I’m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.”

2 So David left and crossed over to King Achish son of Maoch of Gath accompanied by his 600 men. 3 David settled with Achish in Gath, along with his men and their families.[b] David had with him his two wives, Ahinoam the Jezreelite and Abigail the Carmelite, Nabal’s widow. 4 When Saul learned that David had fled to Gath, he did not mount a new search for him.

5 David said to Achish, “If I have found favor with you, let me be given a place in one of the country towns so that I can live there. Why should your servant settle in the royal city with you?” 6 So Achish gave him Ziklag on that day. (For that reason Ziklag has belonged to the kings of Judah until this very day.) 7 The length of time[c] that David lived in the Philistine countryside was a year[d] and four months.

8 Then David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. (They had been living in that land for a long time, from the approach[e] to Shur as far as the land of Egypt.) 9 When David would attack a district,[f] he would leave neither man nor woman alive. He would take sheep, cattle, donkeys, camels, and clothing and would then go back to Achish. 10 When Achish would ask, “Where[g] did you raid today?” David would say, “The Negev of Judah” or “The Negev of Jerahmeel” or “The Negev of the Kenites.” 11 Neither man nor woman would David leave alive so as to bring them back to Gath. He was thinking, “This way they can’t tell on us, saying, ‘This is what David did.’” Such was his practice the entire time[h] that he lived in the country of the Philistines. 12 So Achish trusted David, thinking to himself,[i] “He is really hated[j] among his own people in[k] Israel! From now on[l] he will be my servant.”

Footnotes

  1. 1 Samuel 27:1 tn Heb “said to his heart.”
  2. 1 Samuel 27:3 tn Heb “a man and his house.”
  3. 1 Samuel 27:7 tn Heb “the number of the days.”
  4. 1 Samuel 27:7 tn Heb “days.” The plural of the word “day” is sometimes used idiomatically to refer specifically to a year. In addition to this occurrence in v. 7 see also 1 Sam 1:3, 21; 2:19; 20:6; Lev 25:29; Judg 17:10.
  5. 1 Samuel 27:8 tn Heb “from where you come.”
  6. 1 Samuel 27:9 tn Heb “the land.”
  7. 1 Samuel 27:10 tc The translation follows the LXX (ἐπι τίνα, epi tina) and Vulgate (in quem) which assume אֶל מִי (ʾel mi, “to whom”) rather than the MT אַל (ʾal, “not”). The MT makes no sense here. Another possibility is that the text originally had אַן (ʾan, “where”), which has been distorted in the MT to אַל. Cf. the Syriac Peshitta and the Targum, which have “where.”
  8. 1 Samuel 27:11 tn Heb “all the days.”
  9. 1 Samuel 27:12 tn Heb “saying.”
  10. 1 Samuel 27:12 tn Heb “he really stinks.” The expression is used figuratively here to describe the rejection and ostracism that David had experienced as a result of Saul’s hatred of him.
  11. 1 Samuel 27:12 tc Many medieval Hebrew mss lack the preposition “in.”
  12. 1 Samuel 27:12 tn Heb “permanently.”
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1 Samuel 26
1 Samuel 28
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Psalm 141
New English Translation

Psalm 141[a]

A psalm of David.

141 O Lord, I cry out to you. Come quickly to me.
Pay attention to me when I cry out to you.
2 May you accept my prayer like incense,
my uplifted hands like the evening offering.[b]
3 O Lord, place a guard on my mouth.
Protect the opening[c] of my lips.[d]
4 Do not let me have evil desires,[e]
or participate in sinful activities
with men who behave wickedly.[f]
I will not eat their delicacies.[g]
5 May the godly strike me in love and correct me.
May my head not refuse[h] choice oil.[i]
Indeed, my prayer is a witness against their evil deeds.[j]
6 They will be thrown over the side of a cliff by their judges.[k]
They[l] will listen to my words, for they are pleasant.
7 As when one plows and breaks up the soil,[m]
so our bones are scattered at the mouth of Sheol.
8 Surely I am looking to you,[n] O Sovereign Lord.
In you I take shelter.
Do not expose me to danger.[o]
9 Protect me from the snare they have laid for me,
and the traps the evildoers have set.[p]
10 Let the wicked fall[q] into their[r] own nets,
while I escape.[s]

Footnotes

  1. Psalm 141:1 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.
  2. Psalm 141:2 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
  3. Psalm 141:3 tn Heb “door.” The Hebrew word occurs only here in the OT.
  4. Psalm 141:3 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
  5. Psalm 141:4 tn Heb “do not turn my heart toward an evil thing.”
  6. Psalm 141:4 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”
  7. Psalm 141:4 sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.
  8. Psalm 141:5 tn The form יָנִי (yani) appears to be derived from the verbal root נוּא (nuʾ). Another option is to emend the form to יְנָא (yenaʾ), a Piel from נָאָה (naʾah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.
  9. Psalm 141:5 sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.
  10. Psalm 141:5 tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (ki ʿod u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְּפִלָּתִי (ki ʿed tefillati, “indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.
  11. Psalm 141:6 tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
  12. Psalm 141:6 tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.
  13. Psalm 141:7 tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.
  14. Psalm 141:8 tn Heb “my eyes [are] toward you.”
  15. Psalm 141:8 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”
  16. Psalm 141:9 tn Heb “and the traps of the doers of evil.”
  17. Psalm 141:10 tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”
  18. Psalm 141:10 tn Heb “his.”
  19. Psalm 141:10 tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”
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Psalm 140
Psalm 142
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1 Chronicles 9
New English Translation

9 Genealogical records were kept for all Israel; they are recorded in the Scroll of the Kings of Israel.

Exiles Who Resettled in Jerusalem

The people of Judah[a] were carried away to Babylon because of their unfaithfulness. 2 The first to resettle on their property and in their cities were some Israelites, priests, Levites, and temple servants.[b] 3 Some from the tribes of Judah, Benjamin, and Ephraim and Manasseh settled in Jerusalem.

4 The settlers included:[c] Uthai son of Ammihud, son of Omri, son of Imri, son of Bani, who was a descendant of Perez son of Judah.

5 From the Shilonites: Asaiah the firstborn and his sons.

6 From the descendants of Zerah: Jeuel.

Their relatives numbered 690.

7 From the descendants of Benjamin:

Sallu son of Meshullam, son of Hodaviah, son of Hassenuah; 8 Ibneiah son of Jeroham; Elah son of Uzzi, son of Mikri; and Meshullam son of Shephatiah, son of Reuel, son of Ibnijah.

9 Their relatives, listed in their genealogical records, numbered 956. All these men were leaders of their families.[d]

10 From the priests:

Jedaiah; Jehoiarib; Jakin; 11 Azariah son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub the leader in God’s temple; 12 Adaiah son of Jeroham, son of Pashhur, son of Malkijah; and Maasai son of Adiel, son of Jahzerah, son of Meshullam, son of Meshillemith, son of Immer.

13 Their relatives, who were leaders of their families, numbered 1,760. They were capable men who were assigned to carry out the various tasks of service in God’s temple.[e]

14 From the Levites:

Shemaiah son of Hasshub, son of Azrikam, son of Hashabiah a descendant of Merari; 15 Bakbakkar; Heresh; Galal; Mattaniah son of Mika, son of Zikri, son of Asaph; 16 Obadiah son of Shemaiah, son of Galal, son of Jeduthun; and Berechiah son of Asa, son of Elkanah, who lived among the settlements of the Netophathites.

17 The gatekeepers were:

Shallum, Akkub, Talmon, Ahiman, and their brothers. Shallum was the leader; 18 he serves to this day at the King’s Gate on the east. These were the gatekeepers from the camp of the descendants of Levi.

19 Shallum son of Kore, son of Ebiasaph, son of Korah, and his relatives from his family (the Korahites) were assigned to guard the entrance to the sanctuary.[f] Their ancestors had guarded the entrance to the Lord’s dwelling place.[g] 20 Phinehas son of Eleazar had been their leader in earlier times, and the Lord was with him. 21 Zechariah son of Meshelemiah was the guard at the entrance to the meeting tent.

22 All those selected to be gatekeepers at the entrances numbered 212. Their names were recorded in the genealogical records of their settlements. David and Samuel the prophet[h] had appointed them to their positions.[i] 23 They and their descendants were assigned to guard the gates of the Lord’s sanctuary (that is, the tabernacle).[j] 24 The gatekeepers were posted on all four sides—east, west, north, and south. 25 Their relatives, who lived in their settlements, came from time to time and served with them for seven-day periods. 26 The four head gatekeepers, who were Levites, were assigned to guard the storerooms and treasuries in God’s sanctuary.[k] 27 They would spend the night in their posts all around God’s sanctuary,[l] for they were assigned to guard it and would open it with the key every morning. 28 Some of them were in charge of the articles used by those who served; they counted them when they brought them in and when they brought them out.[m] 29 Some of them were in charge of the equipment and articles of the sanctuary,[n] as well as the flour, wine, olive oil, incense, and spices. 30 (But some of the priests mixed the spices.) 31 Mattithiah, a Levite, the firstborn son[o] of Shallum the Korahite, was in charge of baking the bread for offerings. 32 Some of the Kohathites, their relatives, were in charge of preparing the bread that is displayed each Sabbath.

33 The musicians and Levite family leaders stayed in rooms at the sanctuary[p] and were exempt from other duties, for day and night they had to carry out their assigned tasks. 34 These were the family leaders of the Levites, as listed in their genealogical records. They lived in Jerusalem.

Jeiel’s Descendants

35 Jeiel (the father of Gibeon) lived in Gibeon. His wife[q] was Maacah. 36 His firstborn son was Abdon, followed by Zur, Kish, Baal, Ner, Nadab, 37 Gedor, Ahio, Zechariah, and Mikloth. 38 Mikloth was the father of Shimeam. They also lived near their relatives in Jerusalem.[r]

39 Ner was the father of Kish, and Kish was the father of Saul. Saul was the father of Jonathan, Malki-Shua, Abinadab, and Eshbaal.[s]

40 The son of Jonathan:

Meribbaal,[t] who was the father of Micah.

41 The sons of Micah:

Pithon, Melech, Tahrea, and Ahaz.[u]

42 Ahaz was the father of Jarah,[v] and Jarah was the father of Alemeth, Azmaveth, and Zimri. Zimri was the father of Moza, 43 and Moza was the father of Binea. His son was Rephaiah, whose son was Eleasah, whose son was Azel.

44 Azel had six sons: Azrikam his firstborn,[w] followed by Ishmael, Sheariah, Obadiah, and Hanan. These were the sons of Azel.

Footnotes

  1. 1 Chronicles 9:1 tn The Hebrew text has simply “Judah,” though the verb הָגְלוּ (hoglu, “carried away”) is plural.
  2. 1 Chronicles 9:2 tn Heb “and the inhabitants, the first who [were] in their property in their cities, Israel, the priests, the Levites, and the temple servants.”
  3. 1 Chronicles 9:4 tn The words “the settlers included” are supplied in the translation for clarity and for stylistic reasons.
  4. 1 Chronicles 9:9 tn Heb “and all these men were heads of fathers for the house of their fathers.”
  5. 1 Chronicles 9:13 tn Heb “capable [for] the work of the task of the house of God.”
  6. 1 Chronicles 9:19 tn Heb “and his brothers belonging to the house of his father, the Korachites, to the work of the task, guardians of the threshold of the tent.”
  7. 1 Chronicles 9:19 tn Heb “and their fathers to the camp of the Lord, guardians of the entrance.” Here “fathers” is used in a more general sense of “forefathers” or “ancestors” and is not limited specifically to their fathers only.
  8. 1 Chronicles 9:22 tn The Hebrew term is רֹאֶה (roʾeh, “seer”), an older word for נָבִיא (naviʾ, “prophet”).
  9. 1 Chronicles 9:22 tn Heb “they—David appointed, and Samuel the seer, in their position.”
  10. 1 Chronicles 9:23 tn Heb “and they and their sons to the gates of the house of the Lord, of the house of the tent, [were assigned] as guards.”
  11. 1 Chronicles 9:26 tn Heb “in the house of God.”
  12. 1 Chronicles 9:27 tn Heb “in the house of God.”
  13. 1 Chronicles 9:28 tn Heb “and from them over the articles of the task, for by number they would bring them in, and by number they would bring them out.”
  14. 1 Chronicles 9:29 tn Heb “holy place.”
  15. 1 Chronicles 9:31 tn The word “son” is not in the Hebrew text, but is implied.
  16. 1 Chronicles 9:33 tn Heb “were in rooms.” The words “at the sanctuary” are supplied in the translation for clarification.
  17. 1 Chronicles 9:35 tn Heb “The name of his wife.”
  18. 1 Chronicles 9:38 tn Heb “and also they, opposite their brothers, lived in Jerusalem with their brothers.” This redundancy has been removed in the translation.
  19. 1 Chronicles 9:39 sn Eshbaal is called “Ishbosheth” in 2 Sam 2:8.
  20. 1 Chronicles 9:40 sn Meribbaal is called “Mephibosheth” in 2 Sam 4:4.
  21. 1 Chronicles 9:41 tc The name “Ahaz” is included in the Vulgate and Syriac, but omitted in the MT. It probably was accidentally omitted by haplography. Note that the name appears at the beginning of the next verse. Cf. also 8:35.
  22. 1 Chronicles 9:42 tc So MT; some Hebrew mss and the LXX read “Jadah” (cf. NIV, NCV, NLT) while in 8:36 the name “Jehoaddah’ appears (cf. NAB).
  23. 1 Chronicles 9:44 tc The Hebrew text has בֹּכְרוּ (bokheru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV, NLT). But the form should probably be revocalized בְֹּכרוֹ (bekhoro, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names. Cf. also 1 Chr 8:38.
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1 Chronicles 8
1 Chronicles 10
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Matthew 10
New English Translation

Sending Out the Twelve Apostles

10 Jesus[a] called his twelve disciples and gave them authority over unclean spirits[b] so they could cast them out and heal every kind of disease and sickness.[c] 2 Now these are the names of the twelve apostles:[d] first, Simon[e] (called Peter), and Andrew his brother; James son of Zebedee and John his brother; 3 Philip and Bartholomew;[f] Thomas[g] and Matthew the tax collector;[h] James the son of Alphaeus, and Thaddaeus;[i] 4 Simon the Zealot[j] and Judas Iscariot,[k] who betrayed him.[l]

5 Jesus sent out these twelve, instructing them as follows:[m] “Do not go on a road that leads to Gentile regions[n] and do not enter any Samaritan town.[o] 6 Go[p] instead to the lost sheep[q] of the house of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near!’ 8 Heal the sick, raise the dead,[r] cleanse lepers,[s] cast out demons. Freely you received, freely give. 9 Do not take gold, silver, or copper[t] in your belts, 10 no bag[u] for the journey, or an extra tunic,[v] or sandals or staff,[w] for the worker deserves his provisions. 11 Whenever[x] you enter a town or village,[y] find out who is worthy there[z] and stay with them[aa] until you leave. 12 As you enter the house, greet those within it.[ab] 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.[ac] 14 And if anyone will not welcome you or listen to your message, shake the dust off[ad] your feet as you leave that house or that town. 15 I tell you the truth,[ae] it will be more bearable for the region of Sodom and Gomorrah[af] on the day of judgment than for that town!

Persecution of Disciples

16 “I[ag] am sending you out like sheep surrounded by wolves,[ah] so be wise as serpents[ai] and innocent as doves.[aj] 17 Beware[ak] of people, because they will hand you over to councils[al] and flog[am] you in their synagogues.[an] 18 And you will be brought before governors and kings[ao] because of me, as a witness to them and to the Gentiles. 19 Whenever[ap] they hand you over for trial,[aq] do not worry about how to speak or what to say,[ar] for what you should say will be given to you at that time.[as] 20 For it is not you speaking, but the Spirit of your Father speaking through you.

21 “Brother[at] will hand over brother to death, and a father his child. Children will rise against[au] parents and have them put to death. 22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved! 23 Whenever[av] they persecute you in one town,[aw] flee to another! I tell you the truth,[ax] you will not finish going through all the towns[ay] of Israel before the Son of Man comes.

24 “A disciple is not greater than his teacher, nor a slave[az] greater than his master. 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 worse will they call[ba] the members of his household!

Fear God, Not Man

26 “Do[bb] not be afraid of them, for nothing is hidden[bc] that will not be revealed,[bd] and nothing is secret that will not be made known. 27 What I say to you in the dark, tell in the light, and what is whispered in your ear,[be] proclaim from the housetops.[bf] 28 Do[bg] not be afraid of those who kill the body[bh] but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell.[bi] 29 Aren’t two sparrows sold for a penny?[bj] Yet not one of them falls to the ground apart from your Father’s will.[bk] 30 Even all the hairs on your head are numbered. 31 So do not be afraid;[bl] you are more valuable than many sparrows.

32 “Whoever, then, acknowledges[bm] me before people, I will acknowledge[bn] before my Father in heaven. 33 But whoever denies me before people, I will deny him also before my Father in heaven.

Not Peace, but a Sword

34 “Do not think that I have come to bring[bo] peace to the earth. I have not come to bring peace but a sword![bp] 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, 36 and a man’s enemies will be the members of his household.[bq]

37 “Whoever loves father or mother more than me is not worthy[br] of me, and whoever loves son or daughter more than me is not worthy of me. 38 And whoever does not take up his cross[bs] and follow me is not worthy of me. 39 Whoever finds his life[bt] will lose it,[bu] and whoever loses his life because of me[bv] will find it.

Rewards

40 “Whoever receives you receives me, and whoever receives me receives the one who sent me.[bw] 41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever[bx] receives a righteous person in the name of a righteous person will receive a righteous person’s reward. 42 And whoever gives only a cup of cold water to one of these little ones[by] in the name of a disciple, I tell you the truth,[bz] he will never lose his reward.”

Footnotes

  1. Matthew 10:1 tn Grk “And he.”
  2. Matthew 10:1 sn Unclean spirits refers to evil spirits.
  3. Matthew 10:1 tn Grk “every [kind of] disease and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons. The present translation, like several other translations (e.g., NASB, NKJV, CEV, NLT), has opted for “every kind of disease and sickness” here (KJV “all manner of sickness and all manner of disease”), understanding the Greek term πᾶς to refer to “everything belonging, in kind, to the class designated by the noun” (BDAG 784 s.v. 5).sn The same statement about healing was made concerning Jesus’ ministry in Matt 9:35, which likewise repeated Matt 4:23. By the choice of wording the evangelist thus links the ministry of the disciples with the ministry of Jesus himself.
  4. Matthew 10:2 sn The term apostles is rare in the gospels, found only here, Mark 3:14, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
  5. Matthew 10:2 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Mark 3:16-19; Luke 6:13-16; Acts 1:13) and the first four individuals listed are always the same, although not in the same order following Peter.
  6. Matthew 10:3 sn Bartholomew means “son of Tolmai” in Aramaic. It has frequently been suggested that this is another name for Nathanael mentioned in John 1:45, although this is not certain.
  7. Matthew 10:3 sn This is the “doubting Thomas” mentioned in John 20:24-29.
  8. Matthew 10:3 sn See the note on tax collectors in 5:46.
  9. Matthew 10:3 tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaios, “Lebbaeus”) in D and Judas Zelotes in the Old Latin witnesses. The Byzantine text, along with a few others (C(*),2 L N W Γ Δ Θ ƒ1 33 565 579 700 1424 M), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 conflates by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent and early witnesses (א B ƒ13 892 lat co) call him merely Θαδδαῖος (Thaddaios, “Thaddaeus”), a reading which, because of this support, is most likely correct.
  10. Matthew 10:4 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots (cf. TEV “Simon the Patriot”). He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament (cf. CEV “Simon, known as the Eager One”).
  11. Matthew 10:4 sn Just as Peter is always mentioned first in all the lists, Judas Iscariot is always mentioned last, presumably because he was considered unworthy. There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
  12. Matthew 10:4 tn Grk “who even betrayed him.”
  13. Matthew 10:5 tn Grk “instructing them, saying.”
  14. Matthew 10:5 tn Grk “on the way/road of the Gentiles.” The objective genitive “of the Gentiles” indicates the direction (BDAG 554 s.v. ὁδός 1.a); the restriction is on the territory to be visited rather than contact with individual Gentiles or Samaritans (compare the mission of the seventy-two in Luke 10:4 where even standard greetings along the road are prohibited). sn Since Galilee was surrounded on all sides by Gentile territory except the south, where it bordered on Samaria, this restriction effectively limited the mission of the twelve to Galilee on this occasion.
  15. Matthew 10:5 tn Grk “town [or city] of the Samaritans.”sn This is the only mention of Samaritans or Samaria in the Gospel of Matthew.
  16. Matthew 10:6 tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.
  17. Matthew 10:6 sn The imagery of lost sheep probably alludes to Jer 50:6, where the Jewish people have been abandoned by their leaders (“shepherds”) and allowed to go astray.
  18. Matthew 10:8 tc The majority of Byzantine minuscules, along with a few other witnesses (C3 K L Γ Θ 579 700txt* 1424c sa mae), lack νεκροὺς ἐγείρετε (nekrous egeirete, “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 ƒ1, 13 33 565 579mg lat bo; P W Δ 348 syh 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).
  19. Matthew 10:8 sn See the note on leper in Matt 8:2.
  20. Matthew 10:9 sn The gold, silver, and copper probably represent varying degrees of provision, with gold the most valuable and copper the least. Jesus’ point appears to be that not even minimal provision (copper) was to be taken along, forcing the disciple to be totally dependent on God.
  21. Matthew 10:10 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  22. Matthew 10:10 tn Grk “two tunics,” that is, wearing one and carrying one as a spare. See the note on the word “tunic” in Matt 5:40.
  23. Matthew 10:10 tn Mark 6:8 allows one staff. It is possible that Matthew’s “two” with regard to the tunics (NET “an extra tunic”) extends to cover the sandals and staff as well (although “staff” is singular), making this a summary (cf. Luke 9:3) meaning not taking an extra pair of sandals or an extra staff (like the tunics). It is also possible the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.sn The point of the prohibitions seems to be not so much urgency as total dependence on God. Lack of a staff, in particular, would leave the traveler extremely vulnerable to wild animals and robbers.
  24. Matthew 10:11 tn Here δέ (de) has not been translated.
  25. Matthew 10:11 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.”
  26. Matthew 10:11 tn Grk “in it” (referring to the city or village).
  27. Matthew 10:11 tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.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. Staying in one location would give the disciples a base of operations for mission in the area as long as they were there.
  28. Matthew 10:12 tn Grk “give it greetings.” The expression “give it greetings” is a metonymy; the “house” is put for those who live in it. The translation clarifies this because it sounds odd in contemporary English to speak of greeting a building.
  29. Matthew 10:13 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.
  30. Matthew 10:14 sn To shake the dust off represented, on one level, shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. At another level, however, it is similar to a prophetic sign, representing the termination of all fellowship with those individuals or localities that have rejected the messengers along with their message of the coming kingdom of heaven. This in essence constitutes a sign of eschatological judgment, as confirmed in the following verse.
  31. Matthew 10:15 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  32. Matthew 10:15 sn Sodom and Gomorrah were widely regarded as the most wicked of OT cities from the actions described in Gen 19:1-29; even in OT times their wickedness had become proverbial (Isa 1:9-10). The allusion to God’s judgment on these cities is not intended to indicate that they might be shown mercy on the day of judgment, but to warn that rejecting the messengers with their current message about the coming kingdom is even more serious than the worst sins of Sodom and Gomorrah and will result in even more severe punishment.
  33. Matthew 10:16 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).
  34. Matthew 10:16 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). For more on the sheep imagery see H. Preisker and S. Schulz, TDNT 6:690. The imagery of sheep surrounded by wolves suggests violence, and prepares the hearers for the persecutions of disciples described in vv. 17-26.
  35. Matthew 10:16 sn The craftiness of serpents is proverbial and can be traced as far back as Gen 3:1. As for how it applies to Jesus’ disciples sent out with the message of the coming kingdom, interpreters have been far less certain, and there is a great diversity of opinion.
  36. Matthew 10:16 sn Doves were regarded in both Greek and Jewish culture of the first century as symbols of purity, integrity, and harmlessness (see H. Greeven, TDNT 6:65-67).
  37. Matthew 10:17 tn Here δέ (de) has not been translated.
  38. Matthew 10:17 sn Councils in this context has a non-technical sense referring to local judicial bodies (courts) attached to the Jewish synagogue (cf. BDAG 967 s.v. συνέδριον 1.a). These courts would be responsible for meting out justice and discipline within the Jewish community.
  39. Matthew 10:17 tn Or “and have you flogged” (a causative sense). 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.”
  40. Matthew 10:17 sn See the note on synagogues in 4:23.
  41. Matthew 10:18 sn These statements look at persecution both from a Jewish context as the mention of councils 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 4:3; 5:17-18, 40-41; 6:12; 7:1-60; 8:1-3, and of Gentile persecution in Acts 25:2-12, 24-27.
  42. Matthew 10:19 tn Here δέ (de) has not been translated.
  43. Matthew 10:19 tn Or “hand you over into custody,” in particular “as a t.t. of police and courts ‘hand over into [the] custody [of]’” (BDAG 762 s.v. παραδίδωμι 1.b). In context some sort of trial is implied (cf. Luke 12:11).
  44. Matthew 10:19 tn Grk “how or what you might speak.”
  45. Matthew 10:19 tn Grk “in that hour.”
  46. Matthew 10:21 tn Here δέ (de) has not been translated.sn The mention of father and child in the following clause indicates that brother here refers to actual siblings, the members of one’s own family.
  47. Matthew 10:21 tn Or “will rebel against.”
  48. Matthew 10:23 tn Here δέ (de) has not been translated.
  49. Matthew 10:23 tn The Greek word πόλις (polis) can mean either “town” or “city” depending on the context (BDAG 844 s.v. 1, “population center of varying size, city, town”).
  50. Matthew 10:23 tn Grk “For truly (ἀμήν, amēn) I say to you.” Here γάρ (gar, “for”) has not been translated.
  51. Matthew 10:23 tn The Greek word πόλις (polis), can mean either “town” or “city” (see previous note in this verse). “Town” was employed here to emphasize the large number of places to visit (not just the largest cities) and thus the extensive nature of the disciples’ ministry.
  52. Matthew 10:24 tn See the note on the word “slave” in 8:9.
  53. Matthew 10:25 tn The words “will they call” are not in the Greek text but are implied, and have been supplied in the translation for clarity.
  54. Matthew 10:26 tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.
  55. Matthew 10:26 tn Or “concealed.”
  56. Matthew 10:26 tn The passive voice here and with the next verb is probably used for rhetorical effect. Although it is common to understand such usage, particularly in the gospels, as examples of the so-called “divine passive” where God is the unstated performer of the action, according to Wallace (ExSyn 438) this category is overused.sn The passive verbs revealed and made known suggest the revelation comes from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.
  57. Matthew 10:27 tn Grk “what you hear in the ear,” an idiom meaning “say someth. into someone’s ear, i.e., secretly or in confidence, whisper” (BDAG 739 s.v. οὖς 1).
  58. Matthew 10:27 tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51; BDAG 266 s.v. δῶμα). 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.
  59. Matthew 10:28 tn Here καί (kai) has not been translated.
  60. Matthew 10:28 sn A similar exhortation is found in 4 Macc 13:14-15, reflecting the view of Judaism in the intertestamental period. The statement here assumes there is more to a person than a body. As J. Nolland states, “Fear of God is to displace fear of death-dealing persecutors. The stakes are higher with God” (Matthew [NIGTC], 436).
  61. Matthew 10:28 sn While destroy is sometimes taken to mean annihilation, it does not necessarily have to imply that here (“Of eternal death… Mt 10:28, ” BDAG 116 s.v. ἀπόλλυμι 1.a.α). There are some Jewish intertestamental texts that appear to reflect a belief in everlasting punishment for the wicked (Jdt 16:17; 1QS 2:8) as well as Rev 14:11 in the NT. See also the note on the word hell in 5:22.
  62. Matthew 10:29 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. The point of Jesus’ statement is that God knows about even the most financially insignificant things; see Isa 49:15.
  63. Matthew 10:29 tn Or “to the ground without the knowledge and consent of your Father.”sn This is a typical form of rabbinic argumentation, from the lesser to the greater: If God cares about the lesser thing (sparrows) how much more does he care about the greater thing (people).
  64. Matthew 10:31 sn This represents the third call by Jesus not to be afraid in the section (previously in vv. 26, 28). Since these two previous references were related to fear of persecution, it is probable that this one does as well. Once again the sparrows are mentioned and the argument is from lesser to greater (if God cares about individual hairs on the head and about sparrows, how much more does he care about people).
  65. Matthew 10:32 tn Or “confesses”; cf. BDAG 708 s.v. ὁμολογέω 4, “to acknowledge someth., ordinarily in public, acknowledge, claim, profess, praise.”
  66. Matthew 10:32 tn Grk “I will acknowledge [or, confess] him also.”sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.
  67. Matthew 10:34 tn Grk “cast.” For βάλλω (ballō) in the sense of bringing about (or causing) a state or condition, see L&N 13.14; BDAG 163-64 s.v. 4.
  68. Matthew 10:34 sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13 where the messengers are to bring peace). The conflict implied by the sword is not primarily eschatological in this context, however, but immediate, and concerns the division and discord even among family members that a person’s allegiance to Jesus would bring (vv. 35-39).
  69. Matthew 10:36 tn Matt 10:35-36 are an allusion to Mic 7:6.
  70. Matthew 10:37 tn Here “worthy” (ἄξιος, axios) means “does not deserve to belong to me” (BDAG 94 s.v. 2.a), i.e., “is not worthy to be my disciple” (cf. Luke 14:26) or perhaps “is not worthy to participate in the kingdom” (to be undeserving of Jesus is to be undeserving of the kingdom he brings).sn The statement demands uncompromising, radical loyalty to Jesus, a loyalty so powerful that it surpasses normal human relationships, even familial ones.
  71. Matthew 10:38 sn According to Plutarch, “Every criminal who is executed carries his own cross” (De sera numinus vindicta 9.554b). Jesus is speaking figuratively here in the context of rejection. If one’s allegiance to Jesus does not have absolute priority, then one will not follow him in the face of possible rejection and persecution.
  72. Matthew 10:39 tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
  73. Matthew 10:39 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  74. Matthew 10:39 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 (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
  75. Matthew 10:40 sn The one who sent me refers to God. Reception of the messengers (and by implication, the message they bring) is equivalent to reception of both Jesus and God the Father himself.
  76. Matthew 10:41 tn Grk “And whoever.” Here καί (kai) has not been translated.
  77. Matthew 10:42 sn Mention of these little ones in the context seems slightly odd since Jesus is addressing disciples, and this seems to refer to disciples. Probably it is another reference to the itinerant messengers mentioned previously (v. 40). Even a minimal act of kindness shown to one of these (a cup of cold water) will not go unacknowledged and unrewarded.
  78. Matthew 10:42 tn Grk “Truly (ἀμήν, amēn), I say to you.”
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