Lukas 9:59-60

9:59 Jesus ¹  said to another, “Follow me.” But he replied, ²  “Lord, first let me go and bury my father.” 9:60 But Jesus ³  said to him, “Let the dead bury their own dead, ⁴  but as for you, go and proclaim the kingdom of God.” ⁵ 

Kejadian 24:33

24:33 When food was served, ⁶  he said, “I will not eat until I have said what I want to say.” ⁷  “Tell us,” Laban said. ⁸ 

Kejadian 24:56

24:56 But he said to them, “Don’t detain me – the Lord ⁹  has granted me success on my journey. Let me leave now so I may return ¹⁰  to my master.”

Kejadian 24:1

The Wife for Isaac

24:1 Now Abraham was old, well advanced in years, ¹¹  and the Lord had blessed him ¹²  in everything.

1 Samuel 21:8

21:8 David said to Ahimelech, “Is there no sword or spear here at your disposal? I don’t have my own sword or equipment in hand due to the urgency of the king’s instructions.”

1 Samuel 21:2

21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ ¹³  I have told my soldiers ¹⁴  to wait at a certain place. ¹⁵ 

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ¹⁶  and said, “Master of all, ¹⁷  you who made the heaven, the earth, ¹⁸  the sea, and everything that is in them,

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹⁹  their threats, and grant ²⁰  to your servants ²¹  to speak your message ²²  with great courage, ²³ 

Amsal 4:25

4:25 Let your eyes look directly ²⁴  in front of you

and let your gaze ²⁵  look straight before you.

[9:59]  ¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ² tn Grk “said.”

[9:60]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁴ 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]  ⁵ 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.

[24:33]  ⁶ tn Heb “and food was placed before him.”

[24:33]  ⁷ tn Heb “my words.”

[24:33]  ⁸ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:33]  tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

[24:56]  ⁹ tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.

[24:56]  ¹⁰ tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[24:1]  ¹¹ tn Heb “days.”

[24:1]  ¹² tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[21:2]  ¹³ tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”

[21:2]  ¹⁴ tn Heb “servants.”

[21:2]  ¹⁵ tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.

[4:24]  ¹⁶ sn With one mind. Compare Acts 1:14.

[4:24]  ¹⁷ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:29]  ¹⁹ tn Or “Lord, take notice of.”

[4:29]  ²⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ²¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ²² tn Grk “word.”

[4:29]  ²³ tn Or “with all boldness.”

[4:25]  ²⁴ tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).

[4:25]  ²⁵ tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.