◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 6 (Prayer for deliverance); Jeremiah 38:1-13 (Jeremiah imprisoned and released); Matthew 10:5-23 (Jesus speaks about persecution) (New English Translation)
Print Print Page Options Settings
Previous Prev Day
June 24, 2026 Use the calendar to view readings from this plan.
Next DayNext

Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.
Duration: 1245 days
New English Translation (NET)
Version
Psalm 6

Psalm 6[a]

For the music director, to be accompanied by stringed instruments, according to the sheminith style;[b] a psalm of David.

6 Lord, do not rebuke me in your anger.
Do not discipline me in your raging fury.[c]
2 Have mercy on me,[d] Lord, for I am frail.
Heal me, Lord, for my bones are shaking.[e]
3 I am absolutely terrified,[f]
and you, Lord—how long will this continue?[g]
4 Relent, Lord, rescue me![h]
Deliver me because of your faithfulness.[i]
5 For no one remembers you in the realm of death.[j]
In Sheol who gives you thanks?[k]
6 I am exhausted as I groan.
All night long I drench my bed in tears;[l]
my tears saturate the cushion beneath me.[m]
7 My eyes[n] grow dim[o] from suffering;
they grow weak[p] because of all my enemies.[q]
8 Turn back from me, all you who behave wickedly,[r]
for the Lord has heard the sound of my weeping.[s]
9 The Lord has heard my appeal for mercy;
the Lord has accepted[t] my prayer.
10 They will be humiliated[u] and absolutely terrified.[v]
All my enemies will turn back and be suddenly humiliated.

Footnotes

  1. Psalm 6:1 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
  2. Psalm 6:1 tn The meaning of the Hebrew term שְׁמִינִית (sheminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
  3. Psalm 6:1 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
  4. Psalm 6:2 tn Or “show me favor.”
  5. Psalm 6:2 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
  6. Psalm 6:3 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
  7. Psalm 6:3 tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?
  8. Psalm 6:4 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
  9. Psalm 6:4 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
  10. Psalm 6:5 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
  11. Psalm 6:5 tn The rhetorical question anticipates the answer, “no one.”sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
  12. Psalm 6:6 tn Heb “I cause to swim through all the night my bed.”
  13. Psalm 6:6 tn Heb “with my tears my bed I flood/melt.”
  14. Psalm 6:7 tn The Hebrew text has the singular “eye” here.
  15. Psalm 6:7 tn Or perhaps, “are swollen.”
  16. Psalm 6:7 tn Or perhaps, “grow old.”
  17. Psalm 6:7 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
  18. Psalm 6:8 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
  19. Psalm 6:8 sn The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance.
  20. Psalm 6:9 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.
  21. Psalm 6:10 tn In the structure of the Psalm, this verse is either another petition or a statement of confidence. If a petition, the four prefixed verbal forms in this verse should be understood as jussives. By form, many prefixed verbs can be either imperfect or jussive. But the third verb in the series, יָשֻׁבוּ (yashuvu), can be distinguished as an imperfect by its qibbuts theme vowel, and is not a jussive (which would have had a qamets hatuph or holem). Expecting all four verbs to be the same due to parallelism leads to the conclusion that this section is a statement of confidence, in which the imperfect verbs should be treated as future.
  22. Psalm 6:10 sn The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. He is confident that the tables will be turned and his enemies will know what absolute terror feels like.
Jeremiah 38:1-13

Jeremiah Is Charged with Treason and Put in a Cistern to Die

38 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal[a] son of Shelemiah, and Pashhur[b] son of Malkijah had heard[c] the things that Jeremiah had been telling the people. They had heard him say, 2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease.[d] Those who leave the city and surrender to the Babylonians[e] will live. They will escape with their lives.’”[f] 3 They had also heard him say,[g] “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’”[h] 4 So these officials said to the king, “This man must be put to death. For he is demoralizing[i] the soldiers who are left in the city as well as all the other people there by these things he is saying.[j] This[k] man is not seeking to help these people but is trying to harm them.”[l] 5 King Zedekiah said to them, “Very well, you can do what you want with him.[m] For I cannot do anything to stop you.”[n] 6 So the officials[o] took Jeremiah and put him in the cistern[p] of Malkijah, one of the royal princes,[q] that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud.[r]

An Ethiopian Official Rescues Jeremiah from the Cistern

7 An Ethiopian, Ebed Melech,[s] a court official in the royal palace, heard that Jeremiah had been put[t] in the cistern. While the king was holding court[u] at the Benjamin Gate, 8 Ebed Melech departed the palace and went to speak to the king. He said to him, 9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city.”[v] 10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty[w] men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace.[x] He got some worn-out clothes and old rags[y] from there and let them down by ropes to Jeremiah in the cistern. 12 Ebed Melech[z] called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes.”[aa] Jeremiah did as Ebed Melech instructed.[ab] 13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined[ac] to the courtyard of the guardhouse.

Footnotes

  1. Jeremiah 38:1 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
  2. Jeremiah 38:1 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations, see the study note on 21:1.
  3. Jeremiah 38:1 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and explaining that these words are prophecies Jeremiah uttered before his arrest, not prophecies of his delivered to the people by intermediaries he sent while confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect, see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation, and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28, all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
  4. Jeremiah 38:2 tn Heb “by sword, by starvation, or by disease.”
  5. Jeremiah 38:2 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans,” see the study note on 21:4.
  6. Jeremiah 38:2 tn Heb “his life will be to him for spoil, and he will live.” For the meaning of this idiom see the study note on 21:9. The words “and he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”sn See Jer 21:9 for this prophecy.
  7. Jeremiah 38:3 tn The words “They had also heard him say” are not in the Hebrew text but are in the translation for clarity, to eliminate any confusion possible if no introduction preceded a literal translation: “Thus says the Lord.”
  8. Jeremiah 38:3 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
  9. Jeremiah 38:4 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7 and Ezek 21:7 (21:12 HT).
  10. Jeremiah 38:4 tn Heb “by saying these things.”
  11. Jeremiah 38:4 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a causal clause parallel to the preceding one. The rendering “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If the particle must be represented, “Moreover” is perhaps the best translation.
  12. Jeremiah 38:4 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
  13. Jeremiah 38:5 tn Heb “Behold, he is in your hands [= power/control].”
  14. Jeremiah 38:5 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style. Hebrew style often uses the third person or the title in speaking of oneself, but English rarely, if ever, does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and see 1 Sam 20:7, 8). Also, see Pss 61:6-7 (61:7 HT) and 63:11 (63:12 HT), where the king is praying for himself as “the king.” For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
  15. Jeremiah 38:6 tn Heb “they.”
  16. Jeremiah 38:6 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rainwater or water carried up from a spring.
  17. Jeremiah 38:6 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
  18. Jeremiah 38:6 tn Heb “And they let Jeremiah down with ropes, and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
  19. Jeremiah 38:7 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).
  20. Jeremiah 38:7 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” was chosen to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch,” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian, see the study note on 13:23.
  21. Jeremiah 38:7 tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause, thus signifying, “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation renders “sitting” with the more technical “holding court” to better reflect the probable situation.
  22. Jeremiah 38:9 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern, and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (ʾet) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ʾet ʾasher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
  23. Jeremiah 38:10 tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). But cisterns could be 15 to 20 feet deep. Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [sheloshah] for שְׁלֹשִׁים [sheloshim]), there is no textual or versional evidence for it except one Hebrew ms. The number could also have been large to prevent officials from hindering Ebed Melech in accomplishing the task.
  24. Jeremiah 38:11 tn Heb “went into the palace to under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “to under” (אֶל תַּחַת, ʾel takhat) to the noun “wardrobe” plus the preposition “to” (אֶל מֶלְתַחַת, ʾel meltakhat). This is a plausible emendation, which would suggest an historical loss of מֶל (mel) due to its similarity with the אֶל (ʾel) that precedes it. However, no textual or versional evidence supports such a reading, and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ʾel takhat haʾarets) in place of אֶל תַּחַת הָאוֹצָר (ʾel takhat haʾotsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
  25. Jeremiah 38:11 tn Heb “worn-out clothes and worn-out rags.”
  26. Jeremiah 38:12 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” seem unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
  27. Jeremiah 38:12 tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”
  28. Jeremiah 38:12 tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.
  29. Jeremiah 38:13 tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.
Matthew 10:5-23

5 Jesus sent out these twelve, instructing them as follows:[a] “Do not go on a road that leads to Gentile regions[b] and do not enter any Samaritan town.[c] 6 Go[d] instead to the lost sheep[e] 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,[f] cleanse lepers,[g] cast out demons. Freely you received, freely give. 9 Do not take gold, silver, or copper[h] in your belts, 10 no bag[i] for the journey, or an extra tunic,[j] or sandals or staff,[k] for the worker deserves his provisions. 11 Whenever[l] you enter a town or village,[m] find out who is worthy there[n] and stay with them[o] until you leave. 12 As you enter the house, greet those within it.[p] 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.[q] 14 And if anyone will not welcome you or listen to your message, shake the dust off[r] your feet as you leave that house or that town. 15 I tell you the truth,[s] it will be more bearable for the region of Sodom and Gomorrah[t] on the day of judgment than for that town!

Persecution of Disciples

16 “I[u] am sending you out like sheep surrounded by wolves,[v] so be wise as serpents[w] and innocent as doves.[x] 17 Beware[y] of people, because they will hand you over to councils[z] and flog[aa] you in their synagogues.[ab] 18 And you will be brought before governors and kings[ac] because of me, as a witness to them and to the Gentiles. 19 Whenever[ad] they hand you over for trial,[ae] do not worry about how to speak or what to say,[af] for what you should say will be given to you at that time.[ag] 20 For it is not you speaking, but the Spirit of your Father speaking through you.

21 “Brother[ah] will hand over brother to death, and a father his child. Children will rise against[ai] 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[aj] they persecute you in one town,[ak] flee to another! I tell you the truth,[al] you will not finish going through all the towns[am] of Israel before the Son of Man comes.

Footnotes

  1. Matthew 10:5 tn Grk “instructing them, saying.”
  2. 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.
  3. 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.
  4. 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.
  5. 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.
  6. 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).
  7. Matthew 10:8 sn See the note on leper in Matt 8:2.
  8. 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.
  9. Matthew 10:10 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  10. 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.
  11. 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.
  12. Matthew 10:11 tn Here δέ (de) has not been translated.
  13. 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.”
  14. Matthew 10:11 tn Grk “in it” (referring to the city or village).
  15. 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.
  16. 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.
  17. 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.
  18. 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.
  19. Matthew 10:15 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  20. 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.
  21. 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).
  22. 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.
  23. 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.
  24. 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).
  25. Matthew 10:17 tn Here δέ (de) has not been translated.
  26. 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.
  27. 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.”
  28. Matthew 10:17 sn See the note on synagogues in 4:23.
  29. 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.
  30. Matthew 10:19 tn Here δέ (de) has not been translated.
  31. 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).
  32. Matthew 10:19 tn Grk “how or what you might speak.”
  33. Matthew 10:19 tn Grk “in that hour.”
  34. 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.
  35. Matthew 10:21 tn Or “will rebel against.”
  36. Matthew 10:23 tn Here δέ (de) has not been translated.
  37. 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”).
  38. Matthew 10:23 tn Grk “For truly (ἀμήν, amēn) I say to you.” Here γάρ (gar, “for”) has not been translated.
  39. 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.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Prev Day Prev Day
Top
Next Day Next Day