Lukas 9:1-6
Konteks9:1 After 1 Jesus 2 called 3 the twelve 4 together, he gave them power and authority over all demons and to cure 5 diseases, 9:2 and he sent 6 them out to proclaim 7 the kingdom of God 8 and to heal the sick. 9 9:3 He 10 said to them, “Take nothing for your 11 journey – no staff, 12 no bag, 13 no bread, no money, and do not take an extra tunic. 14 9:4 Whatever 15 house you enter, stay there 16 until you leave the area. 17 9:5 Wherever 18 they do not receive you, 19 as you leave that town, 20 shake the dust off 21 your feet as a testimony against them.” 9:6 Then 22 they departed and went throughout 23 the villages, proclaiming the good news 24 and healing people everywhere.
Lukas 10:4-12
Konteks10:4 Do not carry 25 a money bag, 26 a traveler’s bag, 27 or sandals, and greet no one on the road. 28 10:5 Whenever 29 you enter a house, 30 first say, ‘May peace 31 be on this house!’ 10:6 And if a peace-loving person 32 is there, your peace will remain on him, but if not, it will return to you. 33 10:7 Stay 34 in that same house, eating and drinking what they give you, 35 for the worker deserves his pay. 36 Do not move around from house to house. 10:8 Whenever 37 you enter a town 38 and the people 39 welcome you, eat what is set before you. 10:9 Heal 40 the sick in that town 41 and say to them, ‘The kingdom of God 42 has come upon 43 you!’ 10:10 But whenever 44 you enter a town 45 and the people 46 do not welcome 47 you, go into its streets 48 and say, 10:11 ‘Even the dust of your town 49 that clings to our feet we wipe off 50 against you. 51 Nevertheless know this: The kingdom of God has come.’ 52 10:12 I tell you, it will be more bearable on that day for Sodom 53 than for that town! 54
[9:1] 1 tn Here δέ (de) has not been translated.
[9:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 3 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 4 tc Some
[9:1] 5 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 6 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 8 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[9:2] 9 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 10 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 11 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 12 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 13 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 14 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 15 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 16 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 17 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 18 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 19 tn Grk “all those who do not receive you.”
[9:5] 21 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 23 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 24 tn Or “preaching the gospel.”
[9:6] sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.
[10:4] 25 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.
[10:4] 26 tn Traditionally, “a purse.”
[10:4] 27 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 28 tn Or “no one along the way.”
[10:5] 29 tn Here δέ (de) has not been translated.
[10:5] 30 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 31 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 32 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] 33 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.
[10:7] 34 tn Here δέ (de) has not been translated.
[10:7] 35 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 36 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 37 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.
[10:8] 38 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 39 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 40 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] 41 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 42 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:9] 43 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.
[10:10] 44 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 46 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 47 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 48 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 50 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 51 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 52 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] 53 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.
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