Sending the Twelve: Conduct in Town

Matt. 10:11-15; 11:1; Mark 6:10-13; Luke 9:4-6; 10:5-12

Huck 58, 63, 109, 139; Aland 99, 105, 142, 177;
Crook 105-109, 121, 162, 200-201)^[201]

Revised: 4 October 2021

וּלְאֵי זֶה בַּיִת שֶׁתִכָּנְסוּ אִמְרוּ תְּחִילָה שָׁלוֹם לַבַּיִת הַזֶּה וְאִם יֵשׁ שָׁם בֶּן שָׁלוֹם יָנוּחַ עָלָיו שְׁלוֹמְכֶם וְאִם לָאו עֲלֵיכֶם יָשׁוּב וּבְאוֹתוֹ הַבַּיִת שְׁבוּ אוֹכְלִים וְשׁוֹתִים לָהֶם כִּי כְּדַי הַפּוֹעֵל לִשְׂכָרוֹ אַל תֵּצְאוּ מִבַּיִת לְבַיִת וּלְאֵי זוֹ עִיר שֶׁתִכָּנְסוּ וִיקַבְּלוּ אֶתְכֶם רַפְּאוּ אֶת הַחוֹלִים בָּהּ וְאִמְרוּ לָהֶם הִגִּיעָה עֲלֵיכֶם מַלְכוּת שָׁמַיִם וּלְאֵי זוֹ עִיר שֶׁתִכָּנְסוּ וְלֹא יְקַבְּלוּ אֶתְכֶם צְאוּ מֵאֹתָהּ הָעִיר וְאֶת הָאָבָק מֵעַל רַגְלֵיכֶם נַעֲרוּ לְעֵדָה בָּהֶם אָמֵן אֲנִי אוֹמֵר לָכֶם נוֹחַ יִהְיֶה לְאֶרֶץ סְדוֹם וַעֲמֹרָה בַּיּוֹם הַהוּא מֵאֹתָהּ הָעִיר

“When you enter a house, first say, ‘May this family have peace!’ If a person who is committed to peace is there, the peace you offer will remain with him. But if no such person resides there, the peace you offered will not remain. Stay in that house, eating and drinking what they have to share, for the worker deserves his pay. Don’t hop around from family to family.

“If you enter a town where they receive you, heal the sick who are there and say, ‘God’s redeeming reign is here!’ But if you enter a town where they won’t receive you, leave the town and shake the dust off your feet as a sign that makes them face up to their inhospitable treatment toward strangers. Yes! It will go easier for the land of Sedom and Amorah on the day of reckoning than for a town that fails to show you hospitality.^[202]

Reconstruction

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• ^[1] A version of the Conduct in Town pericope also appears in the Gospel of Thomas, where we read:

  And if you go into any land and wander in the regions, if they receive you, eat what they set before you, heal the sick among them. For what goes into your mouth will not defile you, but what comes out of your mouth, that is what will defile you. (Gos. Thom. §14 [ed. Guillaumont, 11])

  ↩

• ^[2] See Sending the Twelve: Conduct on the Road, Comment to L74. ↩
• ^[3] See Hawkins, 12; Robert L. Lindsey, “A New Two-source Solution to the Synoptic Problem,” thesis 7; Joshua N. Tilton and David N. Bivin, “LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups,” under the entry for Mark 2:16. ↩
• ^[4] See Sending the Twelve: “The Harvest Is Plentiful” and “A Flock Among Wolves,” Comment to L40-41. ↩
• ^[5] For a discussion of the importance of the Lukan-Matthean agreements against Mark for reconstructing the wording of Anth., see Sending the Twelve: Conduct on the Road, Comment to L63-67. ↩
• ^[6] Segal, 202 §415. ↩
• ^[7] Segal, 44 §80. ↩
• ^[8] On the sources of Matt. 9:35, see Sending the Twelve: Commissioning, Comments to L1-7, L6. ↩
• ^[9] Of the nine instances of ἄξιος (axios, “worthy”) in the Gospel of Matthew, seven occur in Matt. 10. See Demands of Discipleship, Comment to L10. ↩
• ^[10] Cf. Marshall, 419; Davies-Allison, 2:175. ↩
• ^[11] Compare Matt. 10:11 to the following passage in the Mishnah:

  הַנִּכְנַס לָעִיר וְאֵינוּ מַכִּיר אָדָם שָׁם וְאָמַר מִיכָן נֶאֱמָן וּמִיכָן מְעַשֵּׂר אָמַּ′ לוֹ אֶחָד אֲנִי אֵינו נֶאֱמָן אִישׁ פְּלוֹנִי הֲרֵי זֶה נֶאֱמָן הָלַךְ וְלָקַח מִמֶּנּוּ

  The one who enters a city and does not know anyone there and he said, “Who here is faithful and who here tithes?” and someone said to him, “I am such a one,” he is not trusted, but if he said, “So-and-so,” behold this one is trusted, and he goes and takes from him. (m. Dem. 4:6)

  ↩

• ^[12] See Gundry, Matt., 188. ↩
• ^[13] On changes the author of Matthew made to the Conduct on the Road pericope in response to itinerant teachers, see Sending the Twelve: Conduct on the Road, Comments to L52-62, L62, L63, and under the subheading “Redaction Analysis: Matthew’s Version.” ↩
• ^[14] We have intentionally used the word “church” here, since this was the term the author of Matthew used for his community. In the Synoptic Gospels the noun ἐκκλησία (ekklēsia, “church”) occurs exclusively in the Gospel of Matthew (Matt. 16:18; 18:17 [2xx]). ↩
• ^[15] Examples of אָמַר in the imperative are found in m. Rosh Hash. 2:6; m. Yev. 16:7; m. Ned. 3:4; m. Bab. Metz. 7:1; m. Sanh. 3:6; 6:2; 7:5, 10; m. Avot 1:15; m. Arach. 8:7; m. Neg. 3:1; m. Yad. 4:3. ↩
• ^[16] Fitzmyer, 2:847. ↩
• ^[17] See Werner Foerster, “εἰρήνη,” TDNT, 2:413 n. 77. ↩
• ^[18] On the Hebraic use of “house” in the sense of “family” see Rich Man Declines the Kingdom of Heaven, Comment to L113. ↩
• ^[19] Cf. Luz, 2:71 n. 9. For the prohibition against greetings on the road, see Sending the Twelve: Conduct on the Road, Comment to L77. ↩
• ^[20] Examples of שָׁלוֹם as a greeting are found in Judg. 19:20; 1 Sam. 25:6; m. Mid. 1:2; Avot de-Rabbi Natan, Version A, 41:1 (ed. Schechter, 131); Gen. Rab. 100:7 (ed. Theodor-Albeck, 3:1291). On the greeting שָׁלוֹם in the Bar Kochva letters as likely reflecting spoken greetins, see P. S. Alexander, “Epistolary Literature,” in Jewish Writings of the Second Temple Period (CRINT II.2; ed. Michael E. Stone; Philadelphia: Fortress, 1984),579-596, esp. 590. ↩
• ^[21] We find examples of -שָׁלוֹם לְ in wishes for peace in Gen. 29:6; 43:23; Judg. 6:23; 19:20; Isa. 57:19; Dan. 10:19; 1 Chr. 12:19. ↩
• ^[22] Examples of שָׁלוֹם עַל in MT are found in Ps. 125:5; 128:6. Both are examples of the formula שָׁלוֹם עַל יִשְׂרָאֵל (“Peace [be] upon Israel"), rendered in both places by LXX as εἰρήνη ἐπὶ τὸν Ισραηλ (“Peace [be] upon the Israel”). ↩
• ^[23] Examples of שָׁלוֹם עַל in rabbinic literature include m. Mid. 1:2; Avot de-Rabbi Natan, Version A, 41:1 (ed. Schechter, 131); Gen. Rab. 100:7 (ed. Theodor-Albeck, 3:1291); y. Ber. 2:1 [13a]; y. Moed Kat. 3:7 [18b]; y. Naz. 4:1 [16b]; y. Shevu. 2:4 [11a]; b. Ber. 3a (2xx); b. Rosh Hash. 25b; b. Taan. 20b (2xx). ↩
• ^[24] See Albert L. A. Hogeterp, “New Testament Greek as Popular Speech: Adolf Deissmann in Retrospect,” Zeitschrift für die Neutestamentliche Wissenschaft 102.2 (2011): 178-200, esp. 197. ↩
• ^[25] Cited by Hogeterp, “New Testament Greek as Popular Speech,” 197. ↩
• ^[26] Cf. Francis Wright Beare, “The Mission of the Disciples and the Mission Charge: Matthew 10 and Parallels,” Journal of Biblical Literature 89 (1970): 1-13, esp. 11-12; Davies-Allison, 2:175-176; Nolland, Luke, 2:552. ↩
• ^[27] The LXX translators rendered אִם as ἐάν in Gen. 4:7; 18:26, 28, 30; 24:8; 28:20; 30:31; 31:8 (2xx), 52; 32:9, 27; 34:15, 17; 38:17; 42:15, 37; 43:9; 44:23, 32. The LXX translators rendered אִם as εἰ in Gen. 13:9 (2xx), 6; 14:23; 15:5; 17:17; 18:3, 21; 20:7; 23:8; 24:42, 49 (2xx); 25:22; 27:46: 30:1, 27; 31:50 (2xx); 33:10; 42:16, 19; 43:4, 5, 11; 44:26; 47:16, 18, 29; 50:4. The bias toward εἰ over ἐάν should not be overemphasized, since a larger sample size might even the score or even reverse it. ↩
• ^[28] See Segal, 229 §486. ↩
• ^[29] See Hatch-Redpath, 1:423-427. ↩
• ^[30] See Dos Santos, 211. ↩
• ^[31] See Moulton-Milligan, 649. ↩
• ^[32] See Knox, 1:90 n. 1; Hogeterp, “New Testament Greek as Popular Speech,” 186-190. ↩
• ^[33] See Fitzmyer, 2:848. ↩
• ^[34] According to Zimmerman, “...‘son of peace’ is an unparalleled locution except in Aramaic where בר שלמותא which means ‘one of the same mind, one of the same conviction’ i.e., one who is a kindred spirit”; however, the sources Zimmerman cites are Syriac, and may be influenced by the language of the New Testament. See Frank Zimmerman, The Aramaic Origin of the Four Gospels (New York: Ktav, 1979), 127. ↩
• ^[35] See Rich Man Declines the Kingdom of Heaven, Comments to L45-47, L97; Demands of Discipleship, Comment to L17. ↩
• ^[36] Bivin notes, however, that since the duration of a disciple’s study with a rabbinic sage could be as little as a few months due to family and work obligations, there could have been scores of Jesus’ disciples in the Galilee who had studied with him for a period of time and returned home prior to the mission of the Twelve. ↩
• ^[37] That the hosts were strangers is clear from the fact that it was not until after the apostles had accepted the invitation and entered the house that they learned whether or not a “son of peace” lived there. ↩
• ^[38] The implication of Acts 1:21-22 is that the twelve apostles had been with Jesus since the beginning of his teaching career. It seems highly unlikely, therefore, that Jesus would have had any disciples who were not personally known to the twelve apostles. In MT אִישׁ שָׁלוֹם (’ish shālōm; Jer. 38:22; Obad. 7; Ps. 41:10) usually means “friend” (and cf. אֱנוֹשׁ שָׁלוֹם; ’^enōsh shālōm in Jer. 20:10). However, אִישׁ שָׁלוֹם is best translated as “man of peace” in Ps. 37:37. Perhaps Jesus refrained from using the term “man of peace” in his instructions to the Twelve in order to eliminate the misconception that the Twelve were to stay only with those who were either friends of Jesus or already known to be sympathetic to his message. ↩
• ^[39] On the Hebraic quality of the Beatitudes, especially in their Matthean form, see David Flusser, “Blessed Are the Poor in Spirit...” (Flusser, JOC, 102-114); idem, “Some Notes to the Beatitudes” (Flusser, JOC, 115-125); Robert L. Lindsey, “The Hebrew Life of Jesus,” under the subheading “The Two Versions of the Beatitudes.” ↩
• ^[40] See Menahem Kister, “Words and Formulae in the Gospels in the Light of Hebrew and Aramaic Sources,” in The Sermon on the Mount and its Jewish Setting (Cahiers de la Revue Biblique 60; ed. Hans-Jürgen Becker and Serge Ruzer; Paris: J. Gabalda, 2005), 115-147, esp. 131-133. ↩
• ^[41] On the designation בן תורה see Anthony J. Saldarini, trans., The Fathers According to Rabbi Nathan (Abot de Rabbi Nathan) Version B (Leiden: Brill, 1975), 109 n. 4. ↩
• ^[42] Other examples of the אֶבֶן/בֵּן wordplay are found in John the Baptist’s claim that “from these stones God can raise up sons for Abraham” (Matt. 3:9; Luke 3:8), and the rejected son/stone imagery of the Wicked Tenants parable (Matt. 21:33-44; Mark 12:1-11; Luke 20:9-18). Yet another example of this wordplay is found in Jos., J.W. 5:272. See Randall Buth and Brian Kvasnica, “Critical Notes on the VTS” (JS1, 299-300); Daniel R. Schwartz, “On the Jewish Background of Christianity,” in Studies in Rabbinic Judaism and Early Christianity: Text and Context (ed. Dan Jaffé; Leiden: Brill, 2010), 87-105, esp. 100. Note that the wordplay between “son” and “stone” does not work in Aramaic. ↩
• ^[43] Yohanan ben Zakkai’s saying in t. Sot. 14:1-4, in which he bemoans murders that took place in the open, may also be a polemic against militant Jewish nationalists. Compare t. Sot. 14:1-4 with Josephus’ statement that the Sicarii committed murder in broad daylight (J.W. 2:254). See David N. Bivin and Joshua N. Tilton, “LOY Excursus: The Kingdom of Heaven in the Life of Yeshua,” under the subheading “The Kingdom of Heaven in Jewish Literature: Political Aspect of the Kingdom of Heaven.” ↩
• ^[44] On Jesus’ rejection of Jewish militant nationalist ideology, see Flusser, Jesus, 105-107; idem, “Character Profiles: Gamaliel and Nicodemus”; R. Steven Notley, “‘Give unto Caesar’: Jesus, the Zealots and the Imago Dei”; David N. Bivin and Joshua N. Tilton, “LOY Excursus: The Kingdom of Heaven in the Life of Yeshua,” under the subheading “The Kingdom of Heaven in the Teachings of Jesus: Political Aspect.” ↩
• ^[45] On the appointment of twelve apostles to signify the restoration of the twelve tribes of Israel, see Choosing the Twelve, Comment to L10-11. ↩
• ^[46] On the significance of the phrase “every disease and sickness” in the commissioning of the apostles, see Sending the Twelve: Commissioning, Comment to L22-23. ↩
• ^[47] On idolatry as the worship of demons, see 1 Cor. 10:20. ↩
• ^[48] See R. Steven Notley, “Jesus’ Jewish Hermeneutical Method in the Nazareth Synagogue,” in Early Christian Literature and Intertextuality (2 vols.; ed. Craig A. Evans and H. Daniel Zacharias; Edinburgh: T&T Clark, 2009), 2:46-59, esp. 56. ↩
• ^[49] See David Flusser, “The Times of the Gentiles and the Redemption of Jerusalem,” under the subheading “Solidarity with Israel.” ↩
• ^[50] On this passage, see Flusser, Jesus, 244-245. ↩
• ^[51] According to Caird, “the sending out of the Twelve was not so much an evangelistic mission as a political manifesto. Jesus...believed that Israel was facing a great national crisis...and that she must choose either to follow Jesus in His programme of national renewal under the rule of God or else to follow the policy of nationalism to its inevitable and disastrous climax of war with Rome.” See George B. Caird, “Uncomfortable Words II. Shake off the Dust from Your Feet (Mk 6¹¹),” Expository Times 81 (1969): 40-43, esp. 41. ↩
• ^[52] Cf. Bovon, 2:23. ↩
• ^[53] In LXX ἐπαναπαύεσθαι is found in Num. 11:25, 26; Judg. 16:26; 4 Kgdms. 2:15; 5:18; 7:2, 17; 1 Macc. 8:11; Mic. 3:11; Ezek. 29:7; Isa. 11:2 (Sinaiticus). ↩
• ^[54] The verb ἐπαναπαύεσθαι is the translation of נָח in Num. 11:25, 26; 4 Kgdms. 2:15; Isa. 11:2. ↩
• ^[55] See Segal, 230 §489. ↩
• ^[56] In LXX ἀνακάμπτειν is found in Exod. 32:27; Judg. 11:39; 2 Kgdms. 1:22; 8:13; 3 Kgdms. 12:20; 1 Chr. 19:5; 1 Esd. 8:84; 4 Macc. 1:35 (Sinaiticus); Job 39:4; Sir. 40:11; Zech. 9:8; Jer. 3:1 (3xx); 15:5; Ezek. 1:13[14] (Alexandrinus); 7:13 (Alexandrinus); Sus. 14 (Theodotion). ↩
• ^[57] In Jer. 15:5 ἀνακάμπτειν translates סָר (sār, “turn aside”). ↩
• ^[58] There are also examples of הֶחֱזִיר שָׁלוֹם (heḥ^ezir shālōm) in the sense of “return a greeting.” Cf. m. Avot 6:9 in printed editions of the Mishnah. ↩
• ^[59] See Luke 12:12; 13:31; 20:19. ↩
• ^[60] See Luke 13:1. ↩
• ^[61] See Luke 23:12; 24:13. ↩
• ^[62] Plummer (Luke, 274) notes that opposite these expressions, “The other Evangelists prefer ἐν ἐκείνῃ τῇ ὤρᾳ, κ.τ.λ.” ↩
• ^[63] See Hatch-Redpath, 2:910. ↩
• ^[64] In LXX μένειν translates יָשַׁב in Gen. 24:55; Ps. 9:8; 101[102]:13; Zech. 14:10. ↩
• ^[65] On the reconstruction of μένειν with יָשַׁב, see Robert L. Lindsey, “The Major Importance of the ‘Minor’ Agreements,” under the subheading “A Written Hebrew Source Behind the Synoptic Gospels?” ↩
• ^[66] In MT we find אָכַל paired with שָׁתָה numerous times. Cf., e.g., Gen. 24:54; 25:34; 26:30; Exod. 24:11; 32:6; Deut. 32:38; Judg. 9:27; 19:4, 21; 1 Sam. 30:16; 2 Sam. 11:11; 1 Kgs. 1:25; 4:20; 18:41, 42; 19:6, 8; 2 Kgs. 6:22, 23; 7:8; 9:34; Isa. 21:5; 22:13; Jer. 16:8; 22:15; Job 1:4, 13, 18; Prov. 23:7; Ruth 3:3; Eccl. 2:24; 3:13; 5:17; 8:15; Neh. 8:12; 1 Chr. 12:40; 29:22. In the Mishnah we find אָכַל וְשָׁתָה in m. Yom. 8:3; m. Suk. 2:4; m. Taan. 1:4, 5, 6; 3:9; m. Ned. 3:2; 5:6; m. Shevu. 3:1. ↩
• ^[67] In NT ἐσθίειν and πίνειν appear together in Matt. 6:31; 11:18, 19; 24:49; Luke 5:30, 33; 7:33, 34; 10:7; 12:19, 29, 45; 13:26; 17:8, 27, 28; 22:30; Acts 9:9; 23:12, 21; Rom. 14:21; 1 Cor. 9:4; 10:7, 31; 11:22, 27, 29; 15:32. ↩
• ^[68] Additional examples where παρά + αὐτός (gen.) is the translation of מֵאֵת + suffix are found in Num. 17:17; 18:26; 31:51; Deut. 3:4; 1 Kgdms. 8:10; 2 Kgdms. 2:31 (מֵתוּ reading as מֵאִתּוֹ); 4 Kgdms. 3:11; 4:5; 5:20; 8:8; 2 Chr. 18:6. ↩
• ^[69] A different version of Ben Zoma’s saying is found in a baraita:

  הוא היה אומר אורח טוב מהו אומר כמה טרחות טרח בעל הבית בשבילי כמה בשר הביא לפני כמה יין הביא לפני כמה גלוסקאות הביא לפני וכל מה שטרח לא טרח אלא בשבילי אבל אורח רע מהו אומר מה טורח טרח בעל הבית זה פת אחת אכלתי חתיכה אחת אכלתי כוס אחד שתיתי כל טורח שטרח בעל הבית זה לא טרח אלא בשביל אשתו ובניו

  He [Ben Zoma] used to say, “What does a good guest say? ‘What trouble the master of the house has undertaken for my comfort! He has set so much meat before me! He has set so much wine before me! He has set so many cakes before me! And all the trouble he took was done solely for me!’ But what does a bad guest say? ‘What does the trouble the master of the house has undertaken amount to? I have eaten one piece [of bread] and one slice [of meat] and I have drunk one cup [of wine]. All the trouble the master of the house undertook was only for the sake of his wife and children!’” (b. Ber. 58a)

  ↩

• ^[70] See Andrew Arterbury, Entertaining Angels: Early Christian Hospitality in its Mediterranean Setting (Sheffield: Sheffield Phoenix, 2005), 143. On the virtue of hospitality in Jewish and Christian traditions, see Marvin R. Wilson, "Hospitality: Heritage of the Church." ↩
• ^[71] On the application of the designation “homeless poor” to the sages and their disciples, see Not Everyone Can Be Yeshua’s Disciple, Comment to L14. ↩
• ^[72] Note that there is not the slightest suggestion that the Essenes were to avoid the food and drink of “outsiders” because it might be non-kosher. Not even the Essenes suspected fellow Jews of eating meats forbidden in the Torah. Their possessions might be morally and spiritually tainted, but if the food was paid for it could be consumed, which would not have been the case for forbidden meats. Likewise, Jesus’ command to eat and drink “what is theirs” has nothing to do with suspending or abolishing the Torah’s dietary laws. Among Jews of the Second Temple period in the land of Israel, the issue of serving (or being served) non-kosher food was inconceivable. ↩
• ^[73] “Their wealth” refers to “the wealth of the men of holiness who walk in perfection” (הון אנשי הקודש ההולכים בתמים), who are mentioned in the previous sentence. ↩
• ^[74] Cf. CD VI, 15. ↩
• ^[75] Flusser suggested that the Shrewd Manager parable (Luke 16:1-12) constitutes Jesus’ critique of the Essenes’ economic separatism. See David Flusser, “Jesus’ Opinion About the Essenes” (Flusser, JOC, 150-168). ↩
• ^[76] This is another reason why “son of peace” probably does not refer to someone who was already a follower of Jesus. The point of the mission was not to visit friends, but to spread Jesus’ message to people who were not familiar with it already. ↩
• ^[77] See Marshall, 420; cf. A. E. Harvey, “‘The Workman is Worthy of his Hire’: Fortunes of a Proverb in the Early Church,” Novum Testamentum 24 (1982): 209-221, esp. 218-219. ↩
• ^[78] Terms such as הון רשעה (“wealth of wickedness”; CD VI, 15; VIII, 5; XIX, 17) and הון חמס (“wealth of unrighteousness”; 1QS X, 19; 1QH^a XVIII, 25) are characteristic of the outlook of the authors of the sectarian scrolls. ↩
• ^[79] See Nolland, Matt., 418; Sending the Twelve: Conduct on the Road, Comment to L78. ↩
• ^[80] See Lindsey, HTGM, 79 n. 1. For a different view, see Ze’ev Safrai and Peter J. Tomson, “Paul’s ‘Collection for the Saints’ (2 Cor 8-9) and Financial Support of Leaders in Early Christianity and Judaism,” in Second Corinthians in the Perspective of Late Second Temple Judaism (ed. Reimund Bieringer, Emmanuel Nathan, Didier Pollefeyt, and Peter J. Tomson; CRINT 14; Leiden: Brill, 2014), 132-220, esp. 185-186, 190. ↩
• ^[81] See Dalman, 46. ↩
• ^[82] See Gundry, Matt., 187. ↩
• ^[83] For a fuller discussion of the author of Matthew’s adaptations of the instructions Jesus gave to the apostles in order to respond to circumstances within his own community, see Sending the Twelve: Conduct on the Road, Comments to L62, L63 and L70. ↩
• ^[84] In LXX ἄξιος is the translation of מָלֵא in Gen. 23:9; 1 Chr. 21:22, 24. ↩
• ^[85] In LXX ἄξιος is the translation of שָׁוָה in Esth. 7:4; Prov. 3:15; 8:11; Job 33:27. ↩
• ^[86] In the following examples רָאוּי means “suitable” or “qualified” without the connotation of merit:

  הֲרֵי זֶה רָאוּיִ לִהְיוֹת כֹּהֵן גָּדוֹל

  Behold, this one is qualified to be a high priest. (m. Yev. 7:6)

  אִם אָמַ′ עַל מִי שֶׁהוּא רָאוּיִ לִירוּשָּׁה דְּבָרָיו קַיָּימִין וְעַל מִי שֶׁאֵינוּ רָאוּיִ לִירוּשָּׁה אֵין דְּבָרָיו קַיָּימִין

  If he said it about someone who was qualified to inherit, his words are upheld, but if about someone who was not qualified to inherit, they are not upheld. (m. Bab. Bat. 8:5)

  הַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּיִ לוֹ

  The altar sanctifies whatever is qualified to [be offered on] it. (m. Zev. 9:1)

  כָּל שֶׁאֵינוּ רָאוּיִ לַעֲבוֹדָה אֵינוּ חוֹלֵק בַּבָּשָׂר

  Any [priest] who is not qualified for the divine service may not share in the meat [of the sacrifices]. (m. Zev. 12:1)

  ↩

• ^[87] For an example of זָכָה in the sense of “worthy,” cf. אם זכה הוא מתפרנס בהם (“If he is worthy he makes a living by them”; Avot de-Rabbi Natan, Version B, chpt. 27 [ed. Schechter, 55]). For an example of כָּשֵׁר in the sense of “worthy,” cf. יכנס כשר הוא (“Let him enter, he is worthy”; Avot de-Rabbi Natan, Version B, chpt. 28 [ed. Schechter, 57]). ↩
• ^[88] See Hatch-Redpath, 930. ↩
• ^[89] See Dos Santos, 200. ↩
• ^[90] See below, Comment to L134. ↩
• ^[91] See Hatch-Redpath, 1:491-495. ↩
• ^[92] See Dos Santos, 83-84. ↩
• ^[93] Additional examples of מִבַּיִת לְבַיִת in the Mishnah are found in m. Pes. 1:2; m. Moed Kat. 2:4. ↩
• ^[94] In LXX εἰσέρχεσθαι + πόλις translates עִיר + בָּא in Gen. 34:25; Josh. 10:19; Ruth 2:18; 3:15; 1 Kgdms. 4:13; 9:13; 10:5; 21:1; 23:7; 2 Kgdms. 10:14; 17:17; 19:4; 4 Kgdms. 7:4, 12; 19:32, 33; 24:11; Hos. 11:9; Jonah 3:4; Isa. 37:33; Jer. 4:5; 8:14; 14:18; 48[41]:7. ↩
• ^[95] For examples in the Mishnah of “enter a city” with the verb נִכְנַס, see m. Dem. 4:6, 7; m. Avod. Zar. 5:6; cf. t. Ber. 6:16 (“enter a metropolis [כְּרָךְ]”). ↩
• ^[96] See Moule, Idiom, 180-181; Morton Smith, Tannaitic Parallels to the Gospels (2d ed.; Philadelphia: Society of Biblical Literature, 1968), 198 n. 6. ↩
• ^[97] On δέχεσθαι in the sense of “receive hospitably,” see Walter Grundmann, “δέχομαι,” TDNT, 2:51-52. N.B.: In Nazi Germany Walter Grundmann served as director of the Institut zur Erforschung und Beseitigung des jüdischen Einflusses auf das deutsche kirchliche Leben (Institute for the Study and Eradication of Jewish Influence on German Church Life). Our citation of Grundmann’s scholarship in no way endorses his anti-Semitic worldview. On Grundmann, see Susannah Heschel, “Nazifying Christian Theology: Walter Grundmann and the Institute for the Study and Eradication of Jewish Influence on German Church Life,” Church History 63.4 (1994): 587-605. ↩
• ^[98] In LXX δέχεσθαι translates לָקַח in Gen. 4:11; 33:10; Exod. 29:5 (Alexandrinus); 32:4; Deut. 32:11; Judg. 13:23; Ps. 49[50]:9; Prov. 1:3; 2:1; 4:10; 10:8; 21:11; Job 4:12; 40:24; Hos. 4:11; 10:6; Amos 5:11; Zeph. 3:2, 7; Isa. 40:2; Jer. 2:30; 5:3; 7:27[28]; 9:19; 17:23; 32[25]:28. ↩
• ^[99] In LXX δέχεσθαι translates קִבֵּל in 2 Chr. 29:16, 22; 2 Esd. 8:30; Job 2:10. ↩
• ^[100] On the verb קִבֵּל in late Biblical Hebrew and Mishnaic Hebrew, see Kutscher, 84 §123, 135 §230; Hurvitz, 213-216. ↩
• ^[101] In LXX παρατιθέναι is the translation of שָׂם לִפְנֵי in Gen. 24:33; Exod. 19:7; 21:1; Deut. 4:44; 1 Kgdms. 9:24 (2xx); 28:22; 4 Kgdms. 6:22. In Gen. 43:32 and 2 Kgdms. 12:20 παρατιθέναι is the translation of -שָׂם לְ, while in Gen. 18:8 παρατιθέναι is the translation of נָתַן לִפְנֵי (nātan lifnē, “give before,” i.e., “serve”). ↩
• ^[102] See Bovon, 2:24. ↩
• ^[103] See Marshall, 421; David R. Catchpole, “The Mission Charge in Q,” Semeia 55 (1991): 147-174, esp. 165-166. ↩
• ^[104] The translation of συνείδησις (sūneidēsis) as “consciousness,” rather than “conscience,” is intentional. In 1 Cor. 10:29 Paul makes it clear that it is the συνείδησις of the non-believer, not the believer, that is the issue. The question is not whether the non-believing Gentile would have a bad conscience for eating idol-food—he obviously would not—but whether in the non-believer’s mind, in his consciousness, the food was consecrated to a pagan diety. If the non-believer did not treat the food as consecrated, then neither should the believer. On this understanding of συνείδησις, see Peter J. Tomson, Paul and the Jewish Law: Halakha in the Letters of the Apostle to the Gentiles (CRINT III.1; Fortress: Minneapolis, 1990), 208-216. ↩
• ^[105] See Tomson, Paul and the Jewish Law, 216-220. ↩
• ^[106] Cf. Peter Richardson and Peter Gooch, “Logia of Jesus in 1 Corinthians,” in The Jesus Tradition Outside the Gospels (ed. David Wenham; Sheffield: JSOT Press, 1984), 39-62, esp. 60 n. 33. ↩
• ^[107] See Sending the Twelve: Conduct on the Road, Comment to L58-62. ↩
• ^[108] In LXX ἀσθενής occurs 16xx in books that are included in MT, where it translates eleven different Hebrew words. See Hatch-Redpath, 1:172. ↩
• ^[109] See Bovon, 2:24. ↩
• ^[110] See Sending the Twelve: Conduct on the Road, Comment to L57. ↩
• ^[111] See David N. Bivin and Joshua N. Tilton, “LOY Excursus: The Kingdom of Heaven in the Life of Yeshua,” under the subheading “Which is correct: ‘Kingdom of Heaven’ or ‘Kingdom of God’?” ↩
• ^[112] After arriving at this conclusion, we discovered a handwritten note in the margins of Robert Lindsey's copy of the Novum Testamentum Graece (ed. S. C. E. Legg), wherein Lindsey also suggested reconstructing ἐγγίζειν with הִגִּיעַ in Matt. 10:7. ↩
• ^[113] In LXX φθάνειν translates הִגִּיעַ in 2 Chr. 28:9; Eccl. 8:14 (2xx); 12:1; Song 2:12; Dan. 8:7 (Theodotion); 12:12 (Theodotion). ↩
• ^[114] In LXX ἐγγίζειν is the translation of הִגִּיעַ in Ps. 31[32]:6; 87[88]:4; 106[107]:18. ↩
• ^[115] See Robert L. Lindsey, “The Kingdom of God: God’s Power Among Believers.” ↩
• ^[116] See Caird, “Uncomfortable Words II. Shake off the Dust from Your Feet,” 41. ↩
• ^[117] See Sending the Twelve: Apostle and Sender, Comment to L137. ↩
• ^[118] In Esth. 6:9, 11 πλατεῖα is the translation of רְחוֹב (r^eḥōv, “street,” “square”). ↩
• ^[119] For imperative forms of יָצָא in MH, cf., e.g., m. Ter. 4:4; m. Shab. 9:1; m. Pes. 4:2; 7:2; 8:2; 9:9; m. Yom. 3:1; m. Taan. 3:8, 9; m. Avot 2:9; m. Tam. 3:2; m. Mik. 7:1. ↩
• ^[120] As Cadbury noted, the pseudepigraphical Acts of Barnabas describes shaking off the dust of the feet on two occasions. See Henry J. Cadbury, “Note XXIV: Dust and Garments” (Foakes Jackson-Lake, 5:269-277, esp. 269 n. 6). In both instances, the verb used for “shake off” is ἐκτινάσσειν (Acts Barn. §20, 21). These descriptions are probably influenced by Acts 13:51. ↩
• ^[121] See Cadbury, “Dust and Garments” (Foakes Jackson-Lake, 5:269 n. 4). ↩
• ^[122] Lindsey referred to the vocabulary in Mark borrowed from Acts as “Markan pick-ups.” ↩
• ^[123] In MT אָבָק occurs 6xx, whereas עָפָר occurs 110xx. Likewise, in the Mishnah אָבָק occurs 6xx, whereas עָפָר occurs 62xx. ↩
• ^[124] The Tosefta’s parallel has אבק שעל רגליו (t. Ber. 7:19; Vienna MS). ↩
• ^[125] The sages noted that whereas Abraham first washed the angels’ feet and then offered them hospitality, Lot first invited the angels to stay the night and then offered to wash their feet (cf. Gen. 18:4; 19:2). ↩
• ^[126] See, for instance, Swete, 118; Manson, Luke, 101; Manson, Sayings, 76; Taylor, 305; Davies-Allison, 2:178 n. 47; H. B. Green, 110. ↩
• ^[127] Commenting on Matt. 10:14 in his Horae Hebraicae et Talmudicae (1658), Lightfoot (2:186) wrote:

  Therefore that Rite of shaking the dust off the feet commanded the disciples, speaks thus much; “Wheresoever a City of Israel shall not receive you; when ye depart, by shaking off the dust from your feet, shew that ye esteem that City, however a City of Israel, for a Heathen, prophane, impure City, and as such abhor it.”

  ↩

• ^[128] Cf., e.g., m. Ohol. 2:3; m. Toh. 4:5; b. Git. 8a-b; b. Sanh. 12b. For a discussion of the rabbinic concept of the ritual impurity of Gentile land, see Shmuel Safrai, “The Land of Israel in Tannaitic Halacha,” in Das Land Israel in biblischer Zeit (ed. Georg Strecker; Göttingen: Vandenhoeck & Ruprecht, 1983), 201-215, esp. 206-207. ↩
• ^[129] Accordingly, Edwards writes: “In applying a Gentile figure of speech to a Jewish village, Jesus desacralizes Eretz Israel, and with it the presumption of salvation on the basis of ethnicity, nation, or race.” See James R. Edwards, The Gospel According to Luke (Grand Rapids: Eerdmans, 2015), 263; cf. 309. ↩
• ^[130] Scholars who cite the supposed Jewish dust-shaking ceremony include Plummer (Luke, 240): “It is said that Pharisees performed this action when re-entering Judæa from heathen lands”; Caird (“Uncomfortable Words II. Shake off the Dust from Your Feet,” 41): “the shaking off of dust from the feet was a Jewish gesture directed against Gentiles.... The astonishing thing about Jesus’ instruction...is that this Jewish gesture is now to be employed against Jews”; Marshall (354): “The action of shaking off the dust of a gentile city from one’s feet was practiced by Jews”; Fitzmyer (1:754): “Jews returning to Palestine were expected to do the same”; France (Mark, 250): “The rabbis shook the dust off their feet when leaving Gentile territory, to avoid carrying its defilement with them”; Keener (320): “But those who rejected Christ’s agents...were to be treated like spiritual pagans [(Matt.) 10:14]. Just as Jewish people returning to the holy land might shake the dust of Gentile lands from their feet, or those entering the holy temple might shake the relatively profane dust of the land of Israel from their feet..., so Jesus’ disciples were to treat as unholy those who rejected their message”; Hagner (1:273): “Jews shook the dust off their sandals when they returned from travelling in [unclean] gentile territory”; Guelich (322): “The Jews customarily shook dust from their feet when returning from gentile territory”; Vermes (Authentic, 276): “The mention of shaking dust from their feet recalls an old Jewish custom, which consisted in pilgrims and travellers cleansing themselves of the unclean dust of foreign lands before they entered the Holy Land”; Edwards (262): “When Jews traveled outside Palestine, they were commanded to shake themselves free of dust when returning to Israel, lest they pollute the Holy Land.” The most egregious example is probably that of Joel Green, who writes:

  Ordinarily an action related to self-purification, here it [shaking off dust—DNB and JNT] is specifically interpreted as a performative testimony against the village—designed not, then, to render the traveler clean (again), but to declare the village “unclean.” That is, Jesus’ instructions, albeit in a subtle way, circumvent ordinary rules of purity by turning them on their head. Jesus performed no such act of self-purification upon his return from the land of the Gentiles and the domain of the unclean in [Luke] 8:40, for he had found responsive faith even in the midst of impurity and rejection ([Luke] 8:26-39). No longer working narrowly within an ethnic definition of Israel as the people of God, he now declares that those who refuse the salvific visitation of God...are to be regarded as though they were outside the people of God. (J. Green, 360)

  Not only does Green base his interpretation on a custom that never existed, but on the basis of this fantasy he attempts to prove that Jesus abolished ancient Judaism’s system of ritual purity and that Jesus rejected “ethnic” Israel as the people of God.

  Even among scholars who reject the interpretation that the command to shake the dust from the apostles’ feet was a symbolic gesture implying that the Jewish inhabitants of the town that did not receive the apostles were henceforth to be regarded as Gentiles, there is often a failure to mention that no Jewish dust-shaking ceremony is ever attested in the ancient sources. See, for instance, Nolland (Luke, 1:428): “It probably has no relationship to the rabbinic tradition of carefully removing the dust of foreign lands before returning to the Holy Land”; Witherington (222): “Probably the action of Jesus’ disciples in shaking the dust off their feet has nothing to do with the later rabbinic gesture of shaking the dust off one’s feet when one leaves a Gentile country.” ↩

• ^[131] Gill, writing in the 1740s, for instance, made no reference to an alleged Jewish dust-shaking rite. ↩
• ^[132] Henry Alford, The New Testament for English Readers (2 vols.; 2d ed.; Cambridge: Deighton, Bell and Co., 1868-1872), 1:70. ↩
• ^[133] See Abbott, Corrections, 106. ↩
• ^[134] See Strack-Billerbeck, 1:571. Marcus (384) writes: “Strack-Billerbeck (1.571) asserts that Jews returning to the Holy Land from abroad would shake off the dust of the unclean pagan lands in which they had been sojourning, but the passages they cite (e.g., m. Ohol. 2:3; b. Ber. 19b) do not support this assertion.” Cf. Luz (2:81 n. 93): “The (later) rabbinical conviction that gentile land is unclean (references in Str-B 1.571) did not lead to a rite of shaking off the dust; this has been created (!) by Billerbeck.” ↩
• ^[135] Our thanks to Guido Baltes for consulting with us on Strack and Billerbeck’s interpretation of Matt. 10:14. ↩
• ^[136] Kosmala’s warning is apropos: “NT scholars should study the original texts and BILLERBECK’s translations and conclusions with care, and should not be too rash with their own conclusions.” See Hans Kosmala, “‘In My Name,’” Annual of the Swedish Theological Institute 5 (1967): 87-109; quotation on 87-88. ↩
• ^[137] Subsequently, we discovered that this interpretation of Jesus' command to shake the dust from the feet has been suggested by other scholars, though not in connection with the aggadic treatments of the story of Lot and the angels. See Andrew Arterbury, Entertaining Angels, 140, 143, cited by Mikeal C. Parsons, Luke (Grand Rapids: Baker, 2015), 147. ↩
• ^[138] On the expectation that foot washing was a normal part of hospitality, cf. Luke 7:44; 1 Tim. 5:10; Gen. Rab. 72:5. Abraham, who was the paradigm of Jewish hospitality, welcomed wayfaring strangers and washed their feet before serving them food (Gen. 18:4; Philo, Abr. §107, 114; Jos., Ant. 1:196, 200; T. Ab. (A) 3:7-9). ↩
• ^[139] For differing views in modern scholarship on Lot's hospitality toward the angels in comparison with Abraham's, see Yitzhak (Itzik) Peleg, "Was Lot a Good Host? Was Lot Saved from Sodom as a Reward for His Hospitality?" and Jonathan D. Safren, "Hospitality Compared: Abraham and Lot as Hosts," both in Universalism and Particularism at Sodom and Gomorrah: Essays in Memory of Ron Pirson (ed. Diana Lipton; Leiden: Brill, 2012), 129-156 (Peleg), 157-178 (Safren). ↩
• ^[140] On inhospitality and greed as the sin of Sodom, see Ezek. 16:49; Wis. 19:14; Jos., Ant. 1:194; m. Avot 5:10; Sifre Deut. §43, on Deut. 11:6; b. Sanh. 109a. Given that the inhospitality of Sodom was proverbial, it is unnecessary to suppose that the aggadic treatments of the story of Lot that mention the dust on the angels’ feet already existed in the time of Jesus. All that is necessary is the cultural assumption that, had proper hospitality been shown to the apostles, there would no longer be any dust on their feet when they departed the town. ↩
• ^[141] On the other hand, the change to “dust...from your town” could be an intentional reworking of the tradition in order to allude to the concept of the condemned city (עיר הנדחת), the dust of which is forbidden for all uses (cf. b. Hul. 89a). We are indebted to Ze’ev Safrai for this suggestion (personal communication). ↩
• ^[142] See Hatch-Redpath, 2:1198-1199. ↩
• ^[143] See Dos Santos, 190. ↩
• ^[144] For examples of נָעַר in rabbinic literature, see m. Shab. 21:2, 3; m. Maksh. 1:4; t. Avod. Zar. 4:11; t. Maksh. 3:12. ↩
• ^[145] In LXX the phrase εἰς μαρτύριον is the translation of לְעֵד‎ 5xx (Gen. 31:44; Deut. 31:19, 26; Job 16:8; Mic. 1:2) and the translation of לְעֵדָה‎ 3xx (Gen. 21:30; Josh. 24:27 [2xx]). ↩
• ^[146] See Jastrow, 1043. ↩
• ^[147] Lindsey observed that in the Synoptic Gospels Jesus usually says “Amen!” as an affirmative response to something someone else said or as a reaffirmation and amplification of something Jesus himself had just said, which conforms to the responsive use of “amen” in Hebrew sources. See Robert L. Lindsey, “‘Verily’ or ‘Amen’—What Did Jesus Say?” ↩
• ^[148] In the following Matthean-Lukan parallels the Gospel of Luke either omits ἀμήν or uses a synonym:

  Matt. 5:26 (ἀμὴν λέγω σοι) DT (cf. Luke 12:59 [λέγω σοι]) Matt. 8:10 (ἀμὴν λέγω ὑμῖν) DT (cf. Luke 7:9 [λέγω ὑμῖν]) Since Matthean redaction is evident in this pericope, the authenticity of this instance of ἀμήν may be in doubt. Matt. 10:15 (ἀμὴν λέγω ὑμῖν) DT (cf. Luke 10:12 [λέγω ὑμῖν]) Matt. 11:11 (ἀμὴν λέγω ὑμῖν) DT (cf. Luke 7:28 [λέγω ὑμῖν]) Matt. 13:17 (ἀμὴν γὰρ λέγω ὑμῖν) DT (cf. Luke 10:24 [λέγω γὰρ ὑμῖν]) Matt. 16:28 (ἀμὴν λέγω ὑμῖν) TT = Mark 9:1 (cf. Luke 9:27 [λέγω δὲ ὑμῖν ἀληθῶς]) Matt. 18:13 (ἀμὴν λέγω ὑμῖν) DT (cf. Luke 15:7 [λέγω ὑμῖν]) Matt. 19:23 (ἀμὴν λέγω ὑμῖν) TT (cf. Mark 10:23 [--]; Luke 18:24 [--]) Matt. 23:36 (ἀμὴν λέγω ὑμῖν) DT (cf. Luke 11:51 [ναὶ λέγω ὑμῖν]) Matt. 24:47 (ἀμὴν λέγω ὑμῖν) DT (cf. Luke 12:44 [ἀληθῶς λέγω ὑμῖν]) Matt. 26:34 (ἀμὴν λέγω σοι) TT = Mark 14:30 (cf. Luke 22:34 ([λέγω σοι]) In this pericope the author of Matthew seems to have followed Mark rather than Anth. The usage of ἀμήν is un-Hebraic since it introduces a contrary statement, not an affirmation. Luke is probably to be preferred in this instance. Key: TT = pericope has parallels in all three Synoptic Gospels; DT = Lukan-Matthean pericope; [--] = no corresponding wording in parallel verse

  See also the discussion of the author of Luke’s use of ἀμήν in Cadbury, Style, 157. ↩

• ^[149] So Dalman, 227. ↩
• ^[150] On transliterated words in the Synoptic Gospels, see Joshua N. Tilton and David N. Bivin, “LOY Excursus: Greek Transliterations of Hebrew, Aramaic and Hebrew/Aramaic Words in the Synoptic Gospels.” ↩
• ^[151] See Rich Man Declines the Kingdom of Heaven, Comment to L102. ↩
• ^[152] For examples in Anth. of λέγω ὑμῖν accompanied by ὅτι, see Rich Man Declines the Kingdom of Heaven, L102; Lost Sheep and Lost Coin, L34, L53; Blessedness of the Twelve, L10. ↩
• ^[153] See Woes on Three Villages, Comments to L12 and L24. ↩
• ^[154] See Widow’s Son in Nain, Comment to L22. ↩
• ^[155] For a similar example, see Rich Man Declines the Kingdom of Heaven, Comment to L76. ↩
• ^[156] Saldarini interprets “clothed in linen” as a reference to people who are wealthy, since linen was worn by the well-to-do. In support of his view, Saldarini cites Luke 16:19, where the rich man in the parable wears garments of linen. See Saldarini, trans., The Fathers According to Rabbi Nathan, 197 n. 18. ↩
• ^[157] Pace Marshall, 424; Luz, 2:71 n. 10; Bovon, 2:24. ↩
• ^[158] See Woes on Three Villages, Comment to L25. ↩
• ^[159] In Matt. 11:24 the author of Matthew probably felt he had to omit καὶ Γομόρρων (“and Gomorrah”) because Sodom had already been mentioned on its own in Matt. 11:23. ↩
• ^[160] See Hatch-Redpath, 1:240-255. ↩
• ^[161] See Dos Santos, 18. ↩
• ^[162] See Hatch-Redpath, 3:146; Dos Santos, 139. ↩
• ^[163] Philo referred to Sodom by the name Σόδομα in Leg. 3:24, 197, 213; Sacr. §122; Ebr. §222 (2xx); Somn. 1:85; 2:191, 192 (2xx); Abr. §227; Q.G. 4:51a. ↩
• ^[164] See Hatch-Redpath, 3:48; Dos Santos, 157. ↩
• ^[165] Philo referred to Gomorrah by the name Γόμορρα in Ebr. §222; Somn. 1:85; 2:191, 192. ↩
• ^[166] In Sechel Tov we read:

  מלך ביפיו תחזינה עיניך תראנה ארץ מרחקים רבותינו אנשי עיר הקודש דרשו מקרא זה באברהם, שנגלה עליו מלכו בכבודו והראהו מתן שכרו ופרענות ארץ סדום ועמורה שנתרחקו מלפניו

  A king in his beauty will your eyes envision, they will see a land of great distances [Isa. 33:17]. Our rabbis, the men of the Holy City, interpreted this verse as referring to Abraham, for his king in his glory was revealed to him, and he made him see the giving of his wage and the punishment of the land of Sodom and Gomorrah, which were removed from before him. (Sechel Tov, Lech Lecha 17:27 [ed. Buber, 24])

  ↩

• ^[167] For instance, in his Commentary on Genesis, Rabbi David Kimhi explained concerning כִּכַּר הַיַּרְדֵּן (kikar hayardēn, “the valley of the Jordan”) mentioned in Gen. 13:10 that הככר הזה היה סמוך לארץ סדום ועמורה (“...this valley was close to the land of Sodom and Gomorrah....”). ↩
• ^[168] See Samuel Tobias Lachs, “Studies in the Semitic Background to the Gospel of Matthew,” Jewish Quarterly Review 67.4 (1977): 195-217, esp. 211; Frank Zimmermann, The Aramaic Origin of the Four Gospels (New York: Ktav, 1979), 47. ↩
• ^[169] See Harnack, 13. ↩
• ^[170] Parallel to ἐν ἡμέρᾳ κρίσεως (“in the day of judgment”) Luke has ἐν τῇ ἡμέρᾳ ἐκείνῃ (“in that day”; Luke 10:12 opposite Matt. 10:15; 11:24) or ἐν τῇ κρίσει (“in the judgment”; Luke 10:14 opposite Matt. 11:22). There is no Lukan parallel to Matt. 12:36. ↩
• ^[171] The following passages contain examples of “the day of judgment” in rabbinic literature:

  רבי אלעזר אומר אם תזכו לשמור את השבת תנצלו משלש פורעניות מיומו של גוג ומחבלו של משיח ומיום דין הגדול

  Rabbi Eliezer says, “If you succeed in keeping the Sabbath you will be spared three tribulations: [you will be spared] from the day of Gog, from the tribulations preceding the Messiah, and from the Great Day of Judgment.” (Mechilta de-Rabbi Ishmael, Vayassa‘ chpt. 5 [ed. Lauterbach, 1:245])

  תניא בית שמאי אומרים שלש כתות הן ליום הדין אחת של צדיקים גמורין ואחת של רשעים גמורין ואחת של בינוניים

  It was taught [in a baraita]: The House of Shammai say, “There are three divisions on the Day of Judgment: one is of the completely righteous, one is of the completely wicked, and the other is of the mixed type.” (b. Rosh Hash. 16b)

  וכל העובר עבירה אחת בעוה″ז מלפפתו והולכת לפניו ליום הדין

  ...and whoever commits one sin, it clings to him in this world and goes on ahead of him to the Day of Judgment.... (b. Sot. 3b; cf. b. Avod. Zar. 5a)

  עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין

  Sins that a man grinds with his heels [i.e., treats as insignificant—DNB and JNT] in this world surround him on the Day of Judgment. (b. Avod. Zar. 18a)

  ↩

• ^[172] Cf. Marshall, 424; Bovon, 2:24. ↩
• ^[173] See Woes on Three Villages, Comment to L15. An additional consideration that favors Luke’s reading over Matthew’s is that we would normally reconstruct the preposition ἐν with -בְּ, but we have only found examples of ליום הדין, never ביום הדין, for “on the day of judgment.” Had “on the day of judgment” been present in the conjectured Hebrew Ur-text, we would have expected to find εἰς ἡμέραν κρίσεως in Matthew rather than ἐν ἡμέρᾳ κρίσεως. (In fact, we do find εἰς ἡμέραν κρίσεως in 2 Pet. 2:9; 3:7. In Jude 6 we find εἰς κρίσιν μεγάλης ἡμέρας—a near perfect equivalent for ליום דין הגדול—which we encountered in Mechilta de-Rabbi Ishmael, Vayassa chpt. 5 [ed. Lauterbach, 1:245]. In 1 John 4:17, which is remote from Hebrew influence, we find ἐν τῇ ἡμέρᾳ τῆς κρίσεως.) Luke’s ἐν τῇ ἡμέρᾳ ἐκείνῃ, on the other hand, is exactly what we would have expected to find if the conjectured Hebrew Ur-text read בַּיּוֹם הַהוּא.‎ ↩
• ^[174] The phrase בַּיּוֹם הַהוּא refers to times of reckoning in, e.g., Isa. 2:11, 17, 20, 7:18, 20, 21, 23; Jer. 4:9; Hos. 1:5; Amos 8:3, 9, 13; Mic. 2:4; Zeph. 1:9, 10. ↩
• ^[175] So Plummer, Luke, 276; Fitzmyer, 2:849; Nolland, Luke, 2:555; Wolter, 2:61. ↩
• ^[176] Flusser characterized Jesus as a second Jeremiah, who called for repentance in order to avert a national crisis (Flusser, Jesus, 200). ↩
• ^[177] N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996), 330. ↩
• ^[178] Note that in response to the Assyrian invasion of the kingdom of Judah by Sennacherib, the prophet Isaiah exclaimed, “Unless the LORD Almighty had left us some survivors, we would have become like Sodom, we would have been like Gomorrah” (Isa. 1:9; NIV). Thus, according to Isaiah, suffering a fate like Sodom’s can come as a judgment from God via human actions. ↩
• ^[179] The verb διέρχεσθαι occurs 2xx in Matthew (Matt 12:43; 19:24) and 2xx in Mark (Mark 4:35; 10:25), compared to 10xx in Luke and 21xx in Acts (Luke 2:15, 35; 4:30; 5:15; 8:22; 9:6; 11:24; 17:11; 19:1, 4; Acts 8:4, 40; 9:32, 38; 10:38; 11:19, 22; 12:10; 13:6, 14; 14:24; 15:3, 41; 16:6; 17:23; 18:23, 27; 19:1, 21; 20:2, 25). Likewise, the verb ἐυαγγελίζειν occurs once in Matthew (Matt. 11:5) and not at all in Mark, compared to 10xx in Luke and 15xx in Acts (Luke 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1; Acts 5:42; 8:4, 12, 25, 35, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18). ↩
• ^[180] The adverb πανταχοῦ occurs in Isa. 42:22. ↩
• ^[181] See Robert L. Lindsey, “Measuring the Disparity Between Matthew, Mark and Luke,” under the subheading “Further Proof of Mark’s Dependence on Luke”; Joshua N. Tilton and David N. Bivin, “LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups,” under the entry for Mark 6:13. ↩
• ^[182] The two other instances of ἄρρωστος in NT are in Matt. 14:14 and 1 Cor. 11:30. ↩
• ^[183] See McNeile, 99; Bultmann, 334; Tomson, If This Be, 263-264. ↩
• ^[184] See Beare, Earliest, 87 §63. The following diagram demonstrates how similar the conclusions of the five Matthean discourses are:

  	Matthew 7:28	Matthew 11:1	Matthew 13:53	Matthew 19:1	Matthew 26:1
  1	καὶ ἐγένετο	καὶ ἐγένετο	καὶ ἐγένετο	καὶ ἐγένετο	καὶ ἐγένετο
  2	ὅτε ἐτέλεσεν	ὅτε ἐτέλεσεν	ὅτε ἐτέλεσεν	ὅτε ἐτέλεσεν	ὅτε ἐτέλεσεν
  3	ὁ Ἰησοῦς	ὁ Ἰησοῦς	ὁ Ἰησοῦς	ὁ Ἰησοῦς	ὁ Ἰησοῦς
  4					πάντας
  5	τοὺς λόγους		τὰς παραβολὰς	τοὺς λόγους	τοὺς λόγους
  6	τούτους….		ταύτας….	τούτους….	τούτους….
  7		διατάσσων
  8		τοῖς δώδεκα μαθηταῖς αὐτοῦ….

  ↩

• ^[185] See Luz, 2:123. ↩
• ^[186] Cf. Streeter, 262. See Sermon’s End, Comment to L1. ↩
• ^[187] In LXX διατάσσειν occurs in Judg. 5:9; 1 Kgdms. 13:11; 3 Kgdms. 11:18; 1 Chr. 9:33; 2 Chr. 5:11; Jdt. 2:16; 1 Macc. 6:35; 2 Macc. 5:3; 12:20; 14:22; 3 Macc. 1:19; 5:44; 4 Macc. 8:3; Prov. 9:12; Wis. 11:20; Pss. Sol. 18:10; Ezek. 21:24, 25; 42:20; 44:8. ↩
• ^[188] See Choosing the Twelve, Comment to L7. ↩
• ^[189] See Schweizer, 253-254; Gundry, Matt., 203; Davies-Allison, 2:239. ↩
• ^[190] Note, moreover, that we regard μεταβαίνειν in Luke 10:7 as redactional. See above, Comment to L98. ↩
• ^[191] In the Johannine corpus μεταβαίνειν occurs in John 5:24; 7:3; 13:1; 1 John 3:14. The only other instance of μεταβαίνειν in NT is in the un-Hebraic second half of Acts (Acts 18:7). ↩
• ^[192] In LXX μεταβαίνειν occurs in 2 Macc. 6:1, 9, 24; Wis. 7:27; 19:19. ↩
• ^[193] In the Synoptic Gospels we find ἐκεῖθεν in Matt. 4:21; 5:26; 9:9, 27; 11:1; 12:9, 15; 13:53; 14:13; 15:21, 29; 19:15; Mark 6:1, 10, 11; 7:24; 9:30 (κἀκεῖθεν); 10:1; Luke 9:4; 11:53 (κἀκεῖθεν); 12:59; 16:26. ↩
• ^[194] Matthew has ἐκεῖθεν where it is absent in the Lukan and/or Markan parallels in Matt. 4:21 (opposite Mark 1:19; Luke 5:2); Matt. 9:9 (opposite Mark 2:14; Luke 5:27); Matt. 12:9 (opposite Mark 3:1; Luke 6:6); Matt. 12:15 (opposite Mark 3:7; Luke 6:17); Matt. 14:13 (opposite Mark 6:32; Luke 9:10); Matt. 15:29 (opposite Mark 7:31; no Lukan parallel); Matt. 19:15 (opposite Mark 10:16; no Lukan parallel). ↩
• ^[195] See Gundry, Matt., 203; Hagner, 1:297; Sending the Twelve: Commissioning, Comment to L6. ↩
• ^[196]

  Sending the Twelve: Conduct in Town
  Luke’s Anth. Version		Anthology’s Wording (Reconstructed)
  εἰς ἣν δ᾿ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε εἰρήνη τῷ οἴκῳ τούτῳ καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης ἐπαναπαήσεται ἐπ᾿ αὐτὸν ἡ εἰρήνη ὑμῶν εἰ δὲ μή γε ἐφ᾿ ὑμᾶς ἀνακάμψει ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε ἔσθοντες καὶ πείνοντες τὰ παρ᾿ αὐτῶν ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς ἐσθίετε τὰ παρατιθέμενα ὑμῖν καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς καὶ λέγετε αὐτοῖς ἤγγικεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ εἰς ἣν δ᾿ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν πλὴν τοῦτο γεινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ		εἰς ἣν δ᾿ ἂν οἰκίαν εἰσέλθητε πρῶτον λέγετε εἰρήνη τῷ οἴκῳ τούτῳ καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης ἐπαναπαήσεται ἐπ᾿ αὐτὸν ἡ εἰρήνη ὑμῶν εἰ δὲ μή γε ἐφ᾿ ὑμᾶς ἀνακάμψει ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε ἔσθοντες καὶ πείνοντες τὰ παρ᾿ αὐτῶν ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ μὴ ἐξέρχεσθε ἐξ οἰκίας εἰς οἰκίαν καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς καὶ λέγετε αὐτοῖς ἤγγικεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τῶν οὐρανῶν εἰς ἣν δ᾿ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης καὶ τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾿ αὐτούς ἀμὴν λέγω ὑμῖν ὅτι ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν τῇ ἡμέρᾳ ἐκείνῃ ἢ τῇ πόλει ἐκείνῃ
  Total Words:	139	Total Words:	125
  Total Words Identical to Anth.:	103	Total Words Taken Over in Luke:	103
  Percentage Identical to Anth.:	74.10%	Percentage of Anth. Represented in Luke:	82.40%

  Sending the Twelve: Conduct in Town
  Luke’s FR Version		Anthology’s Wording (Reconstructed)
  καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾿ αὐτούς ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ		εἰς ἣν δ᾿ ἂν οἰκίαν εἰσέλθητε πρῶτον λέγετε εἰρήνη τῷ οἴκῳ τούτῳ καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης ἐπαναπαήσεται ἐπ᾿ αὐτὸν ἡ εἰρήνη ὑμῶν εἰ δὲ μή γε ἐφ᾿ ὑμᾶς ἀνακάμψει ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε ἔσθοντες καὶ πείνοντες τὰ παρ᾿ αὐτῶν ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ μὴ ἐξέρχεσθε ἐξ οἰκίας εἰς οἰκίαν καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς καὶ λέγετε αὐτοῖς ἤγγικεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τῶν οὐρανῶν εἰς ἣν δ᾿ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης καὶ τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾿ αὐτούς ἀμὴν λέγω ὑμῖν ὅτι ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν τῇ ἡμέρᾳ ἐκείνῃ ἢ τῇ πόλει ἐκείνῃ
  Total Words:	43	Total Words:	125
  Total Words Identical to Anth.:	27	Total Words Taken Over in Luke:	27
  Percentage Identical to Anth.:	62.79%	Percentage of Anth. Represented in Luke:	21.60%

  ↩

• ^[197]

  Sending the Twelve: Conduct in Town
  Mark’s Version		Anthology’s Wording (Reconstructed)
  καὶ ἔλεγεν αὐτοῖς ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν καὶ δαιμόνια πολλὰ ἐξέβαλλον καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον		εἰς ἣν δ᾿ ἂν οἰκίαν εἰσέλθητε πρῶτον λέγετε εἰρήνη τῷ οἴκῳ τούτῳ καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης ἐπαναπαήσεται ἐπ᾿ αὐτὸν ἡ εἰρήνη ὑμῶν εἰ δὲ μή γε ἐφ᾿ ὑμᾶς ἀνακάμψει ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε ἔσθοντες καὶ πείνοντες τὰ παρ᾿ αὐτῶν ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ μὴ ἐξέρχεσθε ἐξ οἰκίας εἰς οἰκίαν καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς καὶ λέγετε αὐτοῖς ἤγγικεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τῶν οὐρανῶν εἰς ἣν δ᾿ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης καὶ τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾿ αὐτούς ἀμὴν λέγω ὑμῖν ὅτι ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν τῇ ἡμέρᾳ ἐκείνῃ ἢ τῇ πόλει ἐκείνῃ
  Total Words:	53	Total Words:	125
  Total Words Identical to Anth.:	13	Total Words Taken Over in Mark:	13
  Percentage Identical to Anth.:	24.53%	Percentage of Anth. Represented in Mark:	10.40%

  ↩

• ^[198]

  Sending the Twelve: Conduct in Town
  Matthew’s Version		Anthology’s Wording (Reconstructed)
  εἰς ἣν δ᾿ ἂν πόλιν ἢ κώμην εἰσέλθητε ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία ἐλθέτω ἡ εἰρήνη ὑμῶν ἐπ᾿ αὐτήν ἐὰν δὲ μὴ ᾖ ἀξία ἡ εἰρήνη ὑμῶν ἐφ᾿ ὑμᾶς ἐπιστραφήτω καὶ ὃς ἂν ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν ἀμὴν λέγω ὑμῖν ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν		εἰς ἣν δ᾿ ἂν οἰκίαν εἰσέλθητε πρῶτον λέγετε εἰρήνη τῷ οἴκῳ τούτῳ καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης ἐπαναπαήσεται ἐπ᾿ αὐτὸν ἡ εἰρήνη ὑμῶν εἰ δὲ μή γε ἐφ᾿ ὑμᾶς ἀνακάμψει ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε ἔσθοντες καὶ πείνοντες τὰ παρ᾿ αὐτῶν ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ μὴ ἐξέρχεσθε ἐξ οἰκίας εἰς οἰκίαν καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς καὶ λέγετε αὐτοῖς ἤγγικεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τῶν οὐρανῶν εἰς ἣν δ᾿ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης καὶ τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπ᾿ αὐτούς ἀμὴν λέγω ὑμῖν ὅτι ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν τῇ ἡμέρᾳ ἐκείνῃ ἢ τῇ πόλει ἐκείνῃ
  Total Words:	110	Total Words:	125
  Total Words Identical to Anth.:	38	Total Words Taken Over in Matt:	38
  Percentage Identical to Anth.:	34.55%	Percentage of Anth. Represented in Matt.:	30.40%

  ↩

• ^[199] See Joshua N. Tilton, “‘Shake the Dust from Your Feet’: What Did the Apostles’ Action Signify?” ↩
• ^[200] In the broader Greco-Roman culture, as well as in ancient Jewish society, it was considered proper to wash the feet of one's guests prior to serving them a meal. See Blake Leyerle, "Meal Customs in the Greco-Roman World," in Passover and Easter: Origin and History to Modern Times (ed. Paul F. Bradshaw and Lawrence A. Hoffman; Notre Dame, Ind.: University of Notre Dame Press, 1999), 29-61, esp. 40. ↩
• ^[201] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
• ^[202] This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source. ↩