2sn Unclean spirits refers to evil spirits.

3tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

4sn 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).

5sn 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 are always the same, though not in the same order after Peter.

6sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

7sn This is the “doubting Thomas” of John 20:24-29.

8sn See the note on tax collectors in 5:46.

9tc Witnesses differ on the identification of the last disciple mentioned in v. 3: He is called Λεββαῖος (Lebbaio", “Lebbaeus”) in D, Judas Zelotes in it, and not present in sy^s. The Byzantine text, along with a few others (C^[*^],2 L W Θ Ë¹ 33 Ï), conflates earlier readings by calling him “Lebbaeus, who was called Thaddaeus,” while codex 13 pc conflate by way of transposition (“Thaddaeus, who was called Lebbaeus”). But excellent witnesses of the earliest texttypes (א B ˹³ 892 pc lat co) call him merely Θαδδαῖος (Qaddaio", “Thaddaeus”), a reading which, because of this support, is most likely correct.

10tn 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. 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.

11sn 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.

12tn Grk “who even betrayed him.”

13tn Grk “instructing them, saying.”

14tn Grk “on the road of the Gentiles.” That is, a path that leads to Gentile regions.

15tn Grk “town [or city] of the Samaritans.”

16tn Grk “But go.” The Greek μᾶλλον (mallon, “rather, instead”) conveys the adversative nuance here so that δέ (de) has not been translated.

17tc 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 0281^vid Ë^1,13 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).

18tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

19tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

20sn 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.

21tn Here δέ (de) has not been translated.

22tn 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.”

23tn Grk “in it” (referring to the city or village).

24tn 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.

25tn This is a metonymy; the “house” is put for those who live in it.

26sn 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.

27sn 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.

28tn Grk “Truly (ἀμήν, amhn), I say to you.”

29sn 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.

30tn 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).

31sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

32tn Here δέ (de) has not been translated.

33sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

34tn 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.”

35sn See the note on synagogues in 4:23.

36sn These statements look at persecution both from a Jewish context as the mention of courts 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.

37tn Here δέ (de) has not been translated.

38tn Grk “how or what you might speak.”

39tn Grk “in that hour.”

40tn Here δέ (de) has not been translated.

41tn Or “will rebel against.”

42tn Here δέ (de) has not been translated.

43tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

44tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

45tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

46tn See the note on the word “slave” in 8:9.

47tn Grk “Therefore do not.” Here οὖν (oun) has not been translated.

48tn Or “concealed.”

49sn I.e., be revealed by God. The passive voice here and in the next verb see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known.

50tn Grk “what you hear in the ear,” an idiom.

51tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). 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.

52tn Here καί (kai) has not been translated.

53sn Judaism had a similar exhortation in 4 Macc 13:14-15.

54sn See the note on the word hell in 5:22.

55sn 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. God knows about even the most financially insignificant things; see Isa 49:15.

56tn Or “to the ground without the knowledge and consent of your Father.”

57sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.

58tn Or “confesses.”

59tn Grk “I will acknowledge 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.

60tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

61tn Matt 10:35-36 are an allusion to Mic 7:6.

62sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection.

63tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

64sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).

65tn 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 indicates the cause or reason for something (BDAG 334 s.v. 1).

66sn The one who sent me refers to God.

67tn Grk “And whoever.” Here καί (kai) has not been translated.

68tn Grk “Truly (ἀμήν, amhn), I say to you.”