Luke 9:51--10:24

Rejection in Samaria

9:51 Now when ¹  the days drew near ²  for him to be taken up, ³  Jesus ⁴  set out resolutely ⁵  to go to Jerusalem. ⁶  9:52 He ⁷  sent messengers on ahead of him. ⁸  As they went along, ⁹  they entered a Samaritan village to make things ready in advance ¹⁰  for him, 9:53 but the villagers ¹¹  refused to welcome ¹²  him, because he was determined to go to Jerusalem. ¹³  9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁴  them?” ¹⁵  9:55 But Jesus ¹⁶  turned and rebuked them, ¹⁷  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ¹⁸  they were walking ¹⁹  along the road, someone said to him, “I will follow you wherever you go.” ²⁰  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ²¹  have nests, but the Son of Man has no place to lay his head.” ²²  9:59 Jesus ²³  said to another, “Follow me.” But he replied, ²⁴  “Lord, first let me go and bury my father.” 9:60 But Jesus ²⁵  said to him, “Let the dead bury their own dead, ²⁶  but as for you, go and proclaim the kingdom of God.” ²⁷  9:61 Yet ²⁸  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²⁹  9:62 Jesus ³⁰  said to him, “No one who puts his ³¹  hand to the plow and looks back ³²  is fit for the kingdom of God.” ³³ 

The Mission of the Seventy-Two

10:1 After this ³⁴  the Lord appointed seventy-two ³⁵  others and sent them on ahead of him two by two into every town ³⁶  and place where he himself was about to go. 10:2 He ³⁷  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ³⁸  to send out ³⁹  workers into his harvest. 10:3 Go! I ⁴⁰  am sending you out like lambs ⁴¹  surrounded by wolves. ⁴²  10:4 Do not carry ⁴³  a money bag, ⁴⁴  a traveler’s bag, ⁴⁵  or sandals, and greet no one on the road. ⁴⁶  10:5 Whenever ⁴⁷  you enter a house, ⁴⁸  first say, ‘May peace ⁴⁹  be on this house!’ 10:6 And if a peace-loving person ⁵⁰  is there, your peace will remain on him, but if not, it will return to you. ⁵¹  10:7 Stay ⁵²  in that same house, eating and drinking what they give you, ⁵³  for the worker deserves his pay. ⁵⁴  Do not move around from house to house. 10:8 Whenever ⁵⁵  you enter a town ⁵⁶  and the people ⁵⁷  welcome you, eat what is set before you. 10:9 Heal ⁵⁸  the sick in that town ⁵⁹  and say to them, ‘The kingdom of God ⁶⁰  has come upon ⁶¹  you!’ 10:10 But whenever ⁶²  you enter a town ⁶³  and the people ⁶⁴  do not welcome ⁶⁵  you, go into its streets ⁶⁶  and say, 10:11 ‘Even the dust of your town ⁶⁷  that clings to our feet we wipe off ⁶⁸  against you. ⁶⁹  Nevertheless know this: The kingdom of God has come.’ ⁷⁰  10:12 I tell you, it will be more bearable on that day for Sodom ⁷¹  than for that town! ⁷² 

10:13 “Woe to you, Chorazin! ⁷³  Woe to you, Bethsaida! For if ⁷⁴  the miracles ⁷⁵  done in you had been done in Tyre ⁷⁶  and Sidon, ⁷⁷  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, ⁷⁸  will you be exalted to heaven? ⁷⁹  No, you will be thrown down to Hades! ⁸⁰ 

10:16 “The one who listens ⁸¹  to you listens to me, ⁸²  and the one who rejects you rejects me, and the one who rejects me rejects ⁸³  the one who sent me.” ⁸⁴ 

10:17 Then ⁸⁵  the seventy-two ⁸⁶  returned with joy, saying, “Lord, even the demons submit to ⁸⁷  us in your name!” ⁸⁸  10:18 So ⁸⁹  he said to them, “I saw ⁹⁰  Satan fall ⁹¹  like lightning ⁹²  from heaven. 10:19 Look, I have given you authority to tread ⁹³  on snakes and scorpions ⁹⁴  and on the full force of the enemy, ⁹⁵  and nothing will ⁹⁶  hurt you. 10:20 Nevertheless, do not rejoice that ⁹⁷  the spirits submit to you, but rejoice ⁹⁸  that your names stand written ⁹⁹  in heaven.”

10:21 On that same occasion ¹⁰⁰  Jesus ¹⁰¹  rejoiced ¹⁰²  in the Holy Spirit and said, “I praise ¹⁰³  you, Father, Lord ¹⁰⁴  of heaven and earth, because ¹⁰⁵  you have hidden these things from the wise ¹⁰⁶  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹⁰⁷  10:22 All things have been given to me by my Father. ¹⁰⁸  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 ¹⁰⁹  to reveal him.”

10:23 Then ¹¹⁰  Jesus ¹¹¹  turned ¹¹²  to his ¹¹³  disciples and said privately, “Blessed ¹¹⁴  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ¹¹⁵  what you see but did not see it, and to hear what you hear but did not hear it.”

[9:51]  ¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ² tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ³ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁵ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁸ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁹ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁰ tn Or “to prepare (things) for him.”

[9:53]  ¹¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹³ tn Grk “because his face was set toward Jerusalem.”

[9:54]  ¹⁴ tn Or “destroy.”

[9:54]  ¹⁵ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:55]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁷ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:57]  ¹⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ²⁰ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:58]  ²¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ²² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:59]  ²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ²⁴ tn Grk “said.”

[9:60]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²⁶ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ²⁷ 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.

[9:61]  ²⁸ tn Grk “And another also said.”

[9:61]  ²⁹ tn Grk “to those in my house.”

[9:62]  ³⁰ tn Here δέ (de) has not been translated.

[9:62]  ³¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ³² sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ³³ 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.

[10:1]  ³⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ³⁵ 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 Ë^1,13 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.

[10:1]  ³⁶ tn Or “city.”

[10:2]  ³⁷ tn Here δέ (de) has not been translated.

[10:2]  ³⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ³⁹ tn Grk “to thrust out.”

[10:3]  ⁴⁰ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ⁴¹ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ⁴² sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ⁴³ 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]  ⁴⁴ tn Traditionally, “a purse.”

[10:4]  ⁴⁵ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ⁴⁶ tn Or “no one along the way.”

[10:5]  ⁴⁷ tn Here δέ (de) has not been translated.

[10:5]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Here δέ (de) has not been translated.

[10:7]  ⁵³ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁵⁴ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ⁵⁵ 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]  ⁵⁶ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁵⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ⁵⁸ 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]  ⁵⁹ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁶³ tn Or “city.”

[10:10]  ⁶⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁶⁵ 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]  ⁶⁶ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ⁶⁷ tn Or “city.”

[10:11]  ⁶⁸ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁶⁹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁷⁰ 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]  ⁷¹ 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.

[10:12]  ⁷² tn Or “city.”

[10:13]  ⁷³ 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 a.d. 30.

[10:13]  ⁷⁴ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ⁷⁵ tn Or “powerful deeds.”

[10:13]  ⁷⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ⁷⁷ 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!”

[10:15]  ⁷⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  ⁷⁹ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ⁸⁰ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ⁸¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ⁸² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁸³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁸⁴ sn The one who sent me refers to God.

[10:17]  ⁸⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁸⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁸⁷ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁸⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ⁸⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ⁹⁰ tn This is an imperfect tense verb.

[10:18]  ⁹¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ⁹² 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]  ⁹³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁹⁴ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁹⁵ 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.

[10:19]  ⁹⁶ tn This is an emphatic double negative in the Greek text.

[10:20]  ⁹⁷ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁹⁸ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁹⁹ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:21]  ¹⁰⁰ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁰² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁰³ tn Or “thank.”

[10:21]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “that.”

[10:21]  ¹⁰⁶ sn See 1 Cor 1:26-31.

[10:21]  ¹⁰⁷ 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.

[10:22]  ¹⁰⁸ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁰⁹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹¹² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹¹³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹¹⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ¹¹⁵ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.