10:1 After this 1 the Lord appointed seventy-two 2 others and sent them on ahead of him two by two into every town 3 and place where he himself was about to go. 10:2 He 4 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 5 to send out 6 workers into his harvest. 10:3 Go! I 7 am sending you out like lambs 8 surrounded by wolves. 9 10:4 Do not carry 10 a money bag, 11 a traveler’s bag, 12 or sandals, and greet no one on the road. 13 10:5 Whenever 14 you enter a house, 15 first say, ‘May peace 16 be on this house!’ 10:6 And if a peace-loving person 17 is there, your peace will remain on him, but if not, it will return to you. 18 10:7 Stay 19 in that same house, eating and drinking what they give you, 20 for the worker deserves his pay. 21 Do not move around from house to house. 10:8 Whenever 22 you enter a town 23 and the people 24 welcome you, eat what is set before you. 10:9 Heal 25 the sick in that town 26 and say to them, ‘The kingdom of God 27 has come upon 28 you!’ 10:10 But whenever 29 you enter a town 30 and the people 31 do not welcome 32 you, go into its streets 33 and say, 10:11 ‘Even the dust of your town 34 that clings to our feet we wipe off 35 against you. 36 Nevertheless know this: The kingdom of God has come.’ 37 10:12 I tell you, it will be more bearable on that day for Sodom 38 than for that town! 39
10:13 “Woe to you, Chorazin! 40 Woe to you, Bethsaida! For if 41 the miracles 42 done in you had been done in Tyre 43 and Sidon, 44 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 45 will you be exalted to heaven? 46 No, you will be thrown down to Hades! 47
10:17 Then 52 the seventy-two 53 returned with joy, saying, “Lord, even the demons submit to 54 us in your name!” 55 10:18 So 56 he said to them, “I saw 57 Satan fall 58 like lightning 59 from heaven. 10:19 Look, I have given you authority to tread 60 on snakes and scorpions 61 and on the full force of the enemy, 62 and nothing will 63 hurt you. 10:20 Nevertheless, do not rejoice that 64 the spirits submit to you, but rejoice 65 that your names stand written 66 in heaven.”
10:21 On that same occasion 67 Jesus 68 rejoiced 69 in the Holy Spirit and said, “I praise 70 you, Father, Lord 71 of heaven and earth, because 72 you have hidden these things from the wise 73 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 74 10:22 All things have been given to me by my Father. 75 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 76 to reveal him.”
10:23 Then 77 Jesus 78 turned 79 to his 80 disciples and said privately, “Blessed 81 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 82 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 83 an expert in religious law 84 stood up to test Jesus, 85 saying, “Teacher, what must I do to inherit eternal life?” 86 10:26 He said to him, “What is written in the law? How do you understand it?” 87 10:27 The expert 88 answered, “Love 89 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 90 and love your neighbor as yourself.” 91 10:28 Jesus 92 said to him, “You have answered correctly; 93 do this, and you will live.”
10:29 But the expert, 94 wanting to justify 95 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 96 “A man was going down 97 from Jerusalem 98 to Jericho, 99 and fell into the hands of robbers, who stripped him, beat 100 him up, and went off, leaving him half dead. 101 10:31 Now by chance 102 a priest was going down that road, but 103 when he saw the injured man 104 he passed by 105 on the other side. 106 10:32 So too a Levite, when he came up to 107 the place and saw him, 108 passed by on the other side. 10:33 But 109 a Samaritan 110 who was traveling 111 came to where the injured man 112 was, and when he saw him, he felt compassion for him. 113 10:34 He 114 went up to him 115 and bandaged his wounds, pouring oil 116 and wine on them. Then 117 he put him on 118 his own animal, 119 brought him to an inn, and took care of him. 10:35 The 120 next day he took out two silver coins 121 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 122 10:36 Which of these three do you think became a neighbor 123 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 124 said, “The one who showed mercy 125 to him.” So 126 Jesus said to him, “Go and do 127 the same.”
10:38 Now as they went on their way, Jesus 128 entered a certain village where a woman named Martha welcomed him as a guest. 129 10:39 She 130 had a sister named Mary, who sat 131 at the Lord’s feet 132 and listened to what he said. 10:40 But Martha was distracted 133 with all the preparations she had to make, 134 so 135 she came up to him and said, “Lord, don’t you care 136 that my sister has left me to do all the work 137 alone? Tell 138 her to help me.” 10:41 But the Lord 139 answered her, 140 “Martha, Martha, 141 you are worried and troubled 142 about many things, 10:42 but one thing 143 is needed. Mary has chosen the best 144 part; it will not be taken away from her.”
[10:1] 2 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:4] 10 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:6] 17 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 18 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:8] 22 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 25 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[10:9] 28 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:11] 37 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 38 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 40 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[10:13] 44 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[10:18] 59 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 62 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:21] 71 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 74 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:25] 83 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:28] 93 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
[10:29] sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
[10:30] 97 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:33] 109 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
[10:33] sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
[10:34] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:34] 115 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[10:34] 117 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
[10:34] 118 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
[10:35] sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
[10:37] 125 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
[10:38] 129 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:41] 139 tc Most
[10:42] 143 tc Or, with some
[10:42] 144 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).