Daily Writing

Sunday, 11 May 2025

Simon the Cananite, and Judas Iscariot, who also betrayed Him. Matthew 10:4

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Simon the Canaanite, and Judas Iscariot, the ‘also having betrayed Him’” (CG).

In the previous verse, the list of the twelve named apostles continued with six names. The final two are mentioned next, beginning with, “Simon the Kananaios.”

The name Simon has been explained. The title that is given to him is Kananaios, sometimes translated as a Canaanite. At other times, it is translated as a Zealot or some other word indicating being zealous, like the word Patriot. The word is found only here and in Mark 3:18, again describing the same person. In Luke 6:15 and Acts 1:13, the same person is described with the word zélótés, to be zealous.

The reason for all the variances is that there is a dispute about where the word is derived from. One supposed root is the Hebrew word qanna, which means jealous. It is a word used six times in Exodus and Deuteronomy when referring to the Lord, speaking of His jealous nature. Some apply this root to indicate a zealous nature for the Lord.

That would make sense based on Luke’s use of zélótés as a comparable meaning word. However, it is questionable if a title given only to the Lord would later be applied to people. If it were, it would be as an honorific, saying something like, “He has the Lord’s jealousy guiding his life.”

However, as noted, others translate the word as Canaanite. This seems to be less preferable because he would have been a Jew, but it could be that he associated himself with the land of Canaan as being the home territory of the Jews and wanted to restore it to Jewish control. However, another word group is used in Greek to indicate Canaan. Thus, this translation is rather unlikely.

Another option is the occasional translation of this word as a Cananaean. That would mean he was from Cana of Galilee. This is not improbable. As it is a transliteration, this rendering doesn’t do any harm. It simply gives an Anglicized rendering of the Greek.

Leaving the Greek directly transliterated into English avoids a mistranslation, and so that is what has been done here. Next, it says, “and Judas Iscariot.”

The name Judas is derived from the Hebrew Yehudah, meaning Judah. Judah was the fourth son of Jacob, born to Leah as recorded in Genesis 29:35.  His name means Praise. The name in Greek includes Jude, the author of the book of Jude. It is also translated as Judah in Matthew 1 and Luke 3. Each time, it is in Jesus’ genealogy.

The title Iscariot is from the Greek Iskariótés. It is believed to be a transliteration from the Hebrew words ish, man, and qirya, city or town. Thus, he would be a man of the city or a man of Kerioth, a city in Israel noted four times in the Old Testament. If he were from Kerioth, he would be the only non-Galilean apostle because Kerioth was a city found in the territory of Judah. Of him, it next says, “the ‘also having betrayed Him.’”

He is introduced into Scripture with the sad epitaph attached to him. Later, using the word apóleia, meaning destruction, ruin, loss, etc., other than the antichrist, he is the only person called a son of perdition in Scripture –

“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12

“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, ⁴ who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4

It is as if these two notorious men were born to be destroyed. Such is the nature of misusing one’s freewill to work against the Lord.

Life application: The names of the apostles are recorded, some with descriptors to give further hints about their nature. From there, some of them will have various things said about them. Peter is recorded as having denied Jesus and been weak in his stand for proper doctrine, as recorded in Galatians 2.

Thomas is forever known as a doubter. He is used as an example of this quality today, such as, “Come on, man! Stop being a Doubting Thomas.” David is known as a man after God’s heart. Jeremiah is known as the weeping prophet. Nabal the Carmelite is known as a fool.

We will all be remembered before others and before the Lord for how we conducted our lives. What is it that you want to be remembered for? “He was a faithful Christian.” “He was a loving father.” “He was one greedy dude.” Like the designation of these apostles, we are generally summed up with a very short thought when remembered by others. What few words do you expect people will remember you by?

Lord God, we are living our lives out before others and in Your presence. How will we be remembered when we are gone? Help us to consider this and to do our best to live our lives in a manner that will honor You and reflect the positive qualities of faithful followers of Jesus Christ. Amen.

Saturday, 10 May 2025

Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Matthew 10:3

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Philip and Bartholomew, Thomas and Matthew, the taxman. Jacob the ‘of Alphaeus,’ and Lebbaios, having been denominated Thaddaeus” (CG).

In the previous verse, Jesus’ apostles began to be listed. The next names in the list begin with “Philip.”

Philip has been with Jesus since the time He was in Judea, as is recorded in John 1. However, he is only first mentioned here in Matthew’s gospel. This was a common Greek name, especially because of the founder of the monarchy of the Macedonians, Philip, the father of Alexander the Great.

The name is derived from philos, friendly, and hippos, a horse. As such, it signifies Lover of Horses. Next, it says, “and Bartholomew.”

This is not a given name, but signifies Son of Talmai. The word bar is the Aramaic word for son. Talmai would be the name of his father. It means Plowman. Hence, he is Son of Plowman. Bartholomew is believed to be the same as Nathanael.

If so, he was from Cana in the Galilee, as is recorded in John 21:2. The two were together in John 1:44. As such, it would make sense that they are listed together and probably were sent out together. Nathanael is from the Hebrew Nethanel. It means Given of God or God has Given. Next in the list is “Thomas.”

The name is derived from the Hebrew to’am, twin. As such, his name means Twin. He is also called Didymus, the Greek word for Twin. Next, it says, “and Matthew, the taxman.”

Matthew was introduced in Matthew 9:9. He is the tax collector called by Jesus, who is also known as Levi. In Mark and Luke, Thomas and Matthew are named in reverse order.

The seeming implication is that Matthew and Thomas are twins, with Matthew being the older. However, in his humility, he places his brother Thomas, the twin, first. Whereas the other two place him according to birth order. This is only speculation, but it does fit. Next, it says, “Jacob the ‘of Alphaeus.’”

Jacob is derived from the Hebrew Yaaqob, the meaning of which was explained in Matthew 1:2. His father is identified as Alphaeus. It is believed to be derived from the Hebrew name Heleph found in Joshua 19:33.

That comes from the noun kheleph, an exchange. In other words, “Your compensation for this will be this.” That comes from khalaph, a verb signifying to pass on or pass through. The sense is still of a change, though. Thus, the name means Change or Exchange. Next, it says, “and Lebbaios.”

This name is only found in some Greek texts. Others skip it and go straight to his other name. This name is believed to be derived from the Hebrew word lev, the heart. The extended word derived from that is levav. This gives the sense of courage (and in being heartened).

Therefore, the name probably means Heart, Courageous, Sentimental, or Lionlike. In other words, something to do with the condition of the heart. Of him, it says, “having been denominated Thaddaeus.”

In other words, this is a name bestowed upon someone. The name is believed to be derived from the Aramaic word tadday, the breast. As such, it may be a somewhat euphemistic way of calling him something like Breast Boy, meaning “mommy’s boy.” It may speak of his immaturity or of his inability to break away from her control.

Life application: In these names, like in all things in the Bible, we are being given information about other things. Some of these names will make connections back to Old Testament passages so that when they are studied, typology will be revealed.

It is not wise to jump to sudden conclusions, making dubious connections until a thorough study of the words and names is made. This is especially true when using English translations. Quite often, people will read a passage that may have the same English word in the Old Testament that is found in a passage in the New Testament.

From there, a conclusion is made that there is a pattern or parallel. However, when the root words are studied, it is discovered that there is no etymological connection. In other words, a pretext was formed by wrongly associating two passages which had nothing to do with one another.

This is quite common, and it has led to piles and piles of incorrect deductions. However, once such incorrect connections are made, they quickly get passed on and become standard teachings, even though they are wrong. As such, it is always best to take patterns and parallels based on English words with a grain of salt until one is sure that the connection is valid. Therefore, be circumspect in what you accept.

Lord God, thank You for the challenge Your word presents us. We are given this treasure and should, therefore, handle it carefully. Help us to remember to do so at all times. May we never teach something that is not first checked out and substantiated to be correct. Help us in this, O God. Amen.

Friday, 9 May 2025

Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Matthew 10:2

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And the twelve apostles, the names, they are these: First, Simon, being called Peter, and Andrew, his brother. James the ‘of Zebedee,’ and John, his brother” (CG).

In the previous verse, Jesus called His twelve disciples together and gave them power over spirits and sicknesses. Matthew continues his narrative with, “And the twelve apostles.”

The word apostolos, apostles, is introduced. It signifies a delegate or one who is sent. In this case, being apostles of Jesus, they are essentially ambassadors of Jesus for the mission of conveying the gospel. Understanding that, it next says, “the names, they are these.”

Matthew will give a list of the selected men. They are not the same names recorded in each gospel, but they are the same people, being described by the differing names each possessed, such as Simon being Peter. The names are recorded in Matthew 10:2-4, Mark 3:16-19, Luke 6:13-16, and Acts 1:13.

In all lists, Simon (Peter) is recorded first, while Judas the betrayer is listed last. Each time they are listed, they are divided into three separate groups of four each. However, the internal grouping of each group is not always the same.

For an extensive analysis of the patterns of groupings, names, and relationships of these apostles, consulting the commentary of Charles Ellicott will provide great detail. Of these men, the list begins with, “First, Simon, being called Peter.”

The name is derived from the Hebrew name Shimon, which, in turn, is derived from the verb shama, to hear. Thus, the name means Hearing or He Who Hears. Peter is derived from the Greek petra, a rock, and this is the meaning of the name. He is also called Kephas, the Aramaic name meaning Rock. Next, it says, “and Andrew, his brother.”

The name is derived from anér, a male human, a man, a husband. The meaning is Manly, but that can also be equated to Courageous or Brave. Next is “James the ‘of Zebedee.’”

Both names are given detailed explanations in the commentary on Matthew 4:21. The last name in this verse is given next, saying, “and John, his brother.”

The meaning of this name was also explained in Matthew 4:21.

Life application: It is not uncommon to see people on social media call themselves Apostle This or Apostle That. The implication is that they are to be likened to the apostles in the Bible.

There is a problem with this. The title, as noted above, signifies a delegate. One does not designate oneself a delegate or an ambassador. Rather, that appointment comes from the one they represent. In the case of an apostle of Jesus, it means a person must be appointed by Jesus.

There are certain qualifications for the position that are explained in the Bible, none of which apply today. Like the sons of Israel, there is a set number of apostles. In the case of the sons of Israel, there are the twelve born to Jacob through his wives Leah, Rachel, Zilpah, and Bilhah.

There are also the two sons of Joseph who were adopted by Jacob as his own, as is recorded in Genesis 48. This makes a total of fourteen sons. Likewise, there are the twelve apostles named by Jesus in the gospels. There is then Matthias, who was selected to replace Judas in Acts 1.

This is then followed by Paul, who was personally selected by Jesus, “as by one born out of due time” according to 1 Corinthians 15. Thus, there are fourteen named apostles. Like the sons of Israel, that is all there are. Therefore, to claim to be an apostle of Jesus is biblically incorrect and unacceptable.

Denominations, such as Roman Catholicism, Eastern Orthodox, Swedish Lutheran, Anglicans, etc., who claim apostolic succession do so without biblical support. There is no such thing.

Be careful to evaluate people in the ministry based on their adherence to Scripture, not on a title, degree, or capability (such as knowing Hebrew or Greek). Instead, what matters is how they handle Scripture.

The Bible designates the number of sons of Israel. It also designates the number of apostles of Jesus. In this process, God is providing us with information. Patterns are made for us to understand what is on God’s mind and what He is doing in the stream of redemptive history. Pay attention to such things, and a greater understanding of the workings of God will be realized.

Lord God, how grateful we are to You for Your wonderful and amazing word. We stand in awe at the wisdom behind it. For thousands of years, man has been studying it. And yet, it continues to provide us with new information from day to day. Praise You for Your word! Amen.

Thursday, 8 May 2025

And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Matthew 10:1

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And having summoned His twelve disciples, He gave them authority – unclean spirits, so to eject them, and to cure every disease and every malady” (CG).

In the previous verse, Chapter 9 finished with Jesus telling the disciples to beg the Lord of the reaping to eject toilers into the reaping. Chapter 10 now begins with the words, “And having summoned His twelve disciples.”

This thought contains a new word, proskaleó. It signifies to call toward oneself, and thus to summon. Matthew completely omits the appointment of the twelve apostles in his gospel narrative. They were already appointed by this time, according to Mark 3:14 and Luke 6:13. In fact, instead of calling them apostles here, he calls them twelve disciples.

It won’t be until the next verse that he will call them the twelve apostles. Despite that, Matthew designating them as the twelve indicates that they had already been selected out of all of the disciples as the twelve preeminent ones.

This calling is in response to the final verses of Chapter 9. People were coming with every sickness and disease. Jesus looked at the multitudes and had compassion. These masses before Him would be but a small portion of the people who needed such help spread throughout Israel.

Jesus, therefore, is beginning the expansion of the ministry by calling these twelve. As such, the narrative continues with, “He gave them authority.”

The word signifies authority, such as having jurisdiction to accomplish duties or appointed tasks. Thus, it is power, not in the sense of physical might, but power to wield influence, weight, etc. The Greek word is derived from a verb indicating to do what is lawful or permitted. This authority that Jesus is giving them is for “unclean spirits, so to eject them.”

To this point, only Jesus is recorded as having ejected demons. That right and authority will now be given to them. This will increase the ministry in a great measure. These men had learned how to conduct themselves by spending time with their Master. They are sufficiently prepared to meet the tasks before them because of this.

However, there is a specific incident recorded later where they will not be able to eject a demon. Jesus will rebuke them for this and set them straight on the matter. That is coming in Matthew 17:14-21. Despite this, they will have the appropriate authority to do what is necessary in this regard, “and to cure every disease and every malady.”

Not only did they have the full authority to eject demons, but they were also given the authority to tend to people’s physical ailments as well. Again, to this point, only Jesus has accomplished these things. The ministry will now greatly expand because of this delegation.

Life application: In the analysis of this verse by the Pulpit Commentary, they make at least two blunders in their review. One thing they say is that the twelve were “To be heads of the tribes of the new Israel.” The statement has no meaning. There is one Israel, not an old and new.

Israel is a people group descended from Abraham, Isaac, and Jacob. Jacob was renamed Israel and became the father of the twelve tribes of Israel. Jesus explains the matter later, saying, “So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).

He is speaking there of these same twelve tribes, meaning the real descendants of Israel. Again, this is confirmed by the apostles’ final question to Jesus before He ascended, along with His response –

“Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ ⁷ And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.’” Acts 1:6, 7

It was perfectly understood by these men that the kingdom promised to Israel was coming. They wanted to know the details. Jesus instead told them to get about the business of establishing the church, a completely different entity. Paul’s words in Romans 9-11 clearly refer to this as well.

A second stunningly ridiculous statement made by them says, “Observe that nothing is said of their receiving authority to convert. This God himself keeps.” This is standard Calvinist thinking that blinds people to the plain sense of words elsewhere in the Bible. In fact, this statement is refuted in this same Chapter –

“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. ¹² And when you go into a household, greet it. ¹³ If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. ¹⁴ And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. ¹⁵ Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!” Matthew 10:11-15

This was the point of sending these men out, meaning to obtain converts. The miracles of ejecting demons and healing people were to be a sign to them to believe and accept that Jesus was their promised Messiah.

The point being made is that just because you are reading a commentary, you should take the time to think through what is said. Be ready to dismiss things that do not line up with Scripture. However, you cannot do this unless you know Scripture. Be sure to read your Bible!

O God, help us to be responsible with our time, reading Your word, contemplating it, studying it carefully, and applying it to our daily lives. Without it, we are at the mercy of men who may or may not be explaining it properly. May this never be the case. Help us in this, O God. Amen.

Wednesday, 7 May 2025

Therefore pray the Lord of the harvest to send out laborers into His harvest.” Matthew 9:38

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“You beg, therefore, the Lord of the reaping that He might eject toilers into His reaping.” (CG).

In the previous verse, Jesus noted the plentiful reaping but the few toilers to attend to it. Therefore, He continues with, “You beg, therefore.”

Jesus begins this last verse of Chapter 9 with a new word, deomai. The word is derived from deo, to bind or fasten. It is used in the middle voice, and thus it signifies to beg, as if in binding oneself. It then gives the sense of a petition, such as in 2 Corinthians 5:20 –

“Now then, we are ambassadors for Christ, as though God were pleading [deomai] through us: we implore you on Christ’s behalf, be reconciled to God.”

Understanding this, Jesus continues with, “the Lord of the reaping.”

Jesus places Himself as the one who directs the reaping of the harvest, meaning the souls of those who are to be gathered into the kingdom. Others disagree and state that this is referring to praying to the Father for this to be accomplished. At this time, this would seem reasonable if it were an actual prayer of petition because He is referring to people right there in front of them and not some future harvest during the church age.

However, in using the term “beg,” it is more likely that it is referring to Jesus, who will appoint and then send out his apostles as Chapter 10 begins. Therefore, it is Jesus who is stating He is the Lord of the reaping. He continues with what they are to beg Him for next, saying, “that He might eject toilers into His reaping.”

The word ekballo, to cast out or eject, is used. It has already been seen several times, but it seems to be a rather forceful word to use in such a situation. Considering, however, the reticence of people to take responsibility and then to act in accord with it, the word seems appropriate.

Jesus will call His disciples, appoint twelve of them, and tell them to get about the business He sets forth for them to accomplish. He is stripping them of their old lives and casting them into a new state of authority. Therefore, the words are anticipatory of that coming action.

Life application: Though a different harvest, Jesus is presented again as the Lord of the harvest in Revelation 14 –

“Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. ¹⁵ And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, ‘Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.’ ¹⁶ So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped.” Revelation 14:14-16

Various harvests are referred to in Scripture concerning humanity. The one in Revelation is not one you want to be a part of. It signifies the judgment on humanity, as in the stomping of grapes with the blood flowing out. The one being referred to by Jesus in Matthew 9 is one of bringing in the harvest of the people of Israel.

Another harvest is mentioned in John 4:34-38, which includes the Gentiles. This is certain because it is referring to the Samaritans at that time. Jesus was preparing His disciples at that time to see that there was more than the house of Israel, even though His earthly ministry was directed to the people of Israel, as He explicitly states in Matthew 10:6 and 15:24.

The way to correctly determine what is being referred to in Scripture is to determine the context of what is being said. Without doing that, thoughts that are presented at various times can become jumbled up and misinterpreted. The greater harvest of the Gentiles is alluded to by Jesus in John 12:20-26, where it specifically mentions Greeks, Thus, it is emblematic of the Gentiles.

However, it does it in the context of Jesus’ death. The words, then, mean that until His ministry was complete, it did not include the Greeks. In His death, signified by the grain of wheat falling into the ground, a great harvest would come forth. It is at that time that the greater harvest that extends beyond Israel would be fully realized.

This is then seen in Acts where the message of the risen Christ goes from Jerusalem to Judea, then Samaria, and then to the ends of the earth. Each thing must be accomplished in its proper sequence. Therefore, be sure that you consider this as you read commentaries on Matthew 9:38.

If someone equates Jesus’ words to that of the harvest of Gentiles and the church, you know to reject that commentary as a mixing of dispensations. Keep things in order, and your understanding of what God in Christ is doing will be proper.

O God, thank You for the great and beautiful way that Your word unfolds, showing us step by step how You have redeemed man. Each step brings us to a fuller understanding of how You have done it and how it applies to the people of the world. What a great and awesome God You are! Hallelujah and Amen.

Matthew 9 (CG)

1 And having entered the boat, He through-crossed, and He came into His own city. ² And, you behold, they presented Him a paralytic having been cast upon a bed. And Jesus, having seen their faith, He said to the paralytic, “You embolden child! Your sins, they are forgiven you.”

³ And, you behold! Some of the scribes, they said to themselves, “This, He blasphemes.” ⁴ And Jesus, having seen their thoughts, He said, “So why do you think evil in your hearts?” ⁵ For which it is easier: To say, “Your sins, they are forgiven,” or “You arise, and you walk?” ⁶ And so, you might have known that the Son of Man, He has authority upon the earth to forgive sins… Then He says to the paralytic, “Having arisen, you lift your mat, and you go to your house.” ⁷ And, having arisen, he departed to his house. ⁸ And the crowds having seen, they marveled, and they glorified God, the ‘having given such authority’ to men.

⁹ And Jesus, passing thence, He saw a man sitting upon the tax-booth, being called Matthew. And He says to him, “You follow Me.” And, having arisen, he followed Him.

¹⁰ And it was, He – reclining in the house. And, you behold! Many taxmen and sinners, having come, they reclined with Jesus and His disciples. ¹¹ And the Pharisees, having seen, they said to His disciples, ‘Through what, your Teacher, He eats with the taxmen and sinners? ¹² And Jesus, having heard, He said to them, “Not they have need, the ‘being strong,’ of a physician. But the ‘having evil.’” ¹³ And having gone, you learn what it is: “I desire mercy and not sacrifice.” For I came not to call righteous but sinners to reconsideration. ¹⁴ Then, they come to Him, the disciples of John, saying, ‘Through what, we and the Pharisees, we fast much. And your disciples, they fast not? ¹⁵ And Jesus, He said to them, “Not, they can, the sons of the bridechamber, mourn – upon as much the bridegroom, He is with them. They will come, however, days when the bridegroom, He shall be removed from them. And then, they will fast.” ¹⁶ And none, he puts on a putting on of a tearing unfulled upon an old cloak. For its filling, it lifts from the cloak, and it becomes a worse split. ¹⁷ Nor they cast new wine into old skins. And if otherwise, they burst the skins, and the wine – it is outpoured, and the skins – they are destroyed. But they cast new wine into new skins, and both – they are preserved.

¹⁸ He, speaking these to them, you behold! A ruler, having come, he kneeled to Him, saying that, “My daughter now, she died. But having come, You upon-set Your hand upon her, and she will live.” ¹⁹ And Jesus, having arisen, He followed him – and His disciples.

²⁰ And, you behold! A woman, blood-flowing twelve years, having approached behind, she touched the tassel of His cloak. ²¹ For she said in herself, “If only I shall touch His cloak, I will be saved.” ²² And Jesus, having turned and having seen her, He said, “You take courage, daughter. Your faith, it has saved you.” And, the woman, she was saved from the very hour.

²³ And Jesus, having come into the house of the ruler, and having seen the pipers and the crowd tumultuating, ²⁴ He said to them, ‘You withdraw! For not she died, the damsel, but she sleeps. And they derided Him. ²⁵ And when He ejected the crowd, having entered, He seized her hand, and the damsel, she arose. ²⁶ And this saying, it went out into all that land.

²⁷ And Jesus, passing thence, they followed Him – two blind – croaking and saying, “You compassionate us, Son of David.” ²⁸ And having come into the house, they came to Him – the blind – and Jesus, He says to them, “You believe that I can do this?” They say to Him, “Yes, Lord.” ²⁹ Then He touched their eyes, saying, “According to your faith, it be to you.” ³⁰ And their eyes, they opened. And Jesus, He in-snorted at them, saying, “You see none knows.” ³¹ And they, having departed, they divulged Him in all that land.

³² And they, departing – you behold – they presented Him a man, mute – demon-possessings. ³³ And the demon, having been ejected, the mute – he spoke. And the crowds, they marveled, saying that never it appeared thus in Israel. ³⁴ And the Pharisees, they said, “In the ruler of the demons He ejects demons.”

³⁵ And Jesus, He traverses all the cities and the villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people. ³⁶ And having seen the crowds, He gut-wrenched about them, for they were having been enervated and having been strewn, as sheep not having a shepherd. ³⁷ Then He says to His disciples, “Indeed, the reaping – plentiful, and the toilers – few. ³⁸ You beg, therefore, the Lord of the reaping that He might eject toilers into His reaping.”