Lukas 8:1--9:62
Konteks8:1 Some time 1 afterward 2 he went on through towns 3 and villages, preaching and proclaiming the good news 4 of the kingdom of God. 5 The 6 twelve were with him, 8:2 and also some women 7 who had been healed of evil spirits and disabilities: 8 Mary 9 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 10 (Herod’s 11 household manager), 12 Susanna, and many others who provided for them 13 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 14 from one town after another, 15 he spoke to them 16 in a parable: 8:5 “A sower went out to sow 17 his seed. 18 And as he sowed, some fell along the path and was trampled on, and the wild birds 19 devoured it. 8:6 Other seed fell on rock, 20 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 21 and they grew up with it and choked 22 it. 8:8 But 23 other seed fell on good soil and grew, 24 and it produced a hundred times as much grain.” 25 As he said this, 26 he called out, “The one who has ears to hear had better listen!” 27
8:9 Then 28 his disciples asked him what this parable meant. 29 8:10 He 30 said, “You have been given 31 the opportunity to know 32 the secrets 33 of the kingdom of God, 34 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 35
8:11 “Now the parable means 36 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 37 comes and takes away the word 38 from their hearts, so that they may not believe 39 and be saved. 8:13 Those 40 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 41 but 42 in a time of testing 43 fall away. 44 8:14 As for the seed that 45 fell among thorns, these are the ones who hear, but 46 as they go on their way they are choked 47 by the worries and riches and pleasures of life, 48 and their fruit does not mature. 49 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 50 the word, cling to it 51 with an honest and good 52 heart, and bear fruit with steadfast endurance. 53
8:16 “No one lights 54 a lamp 55 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 56 8:17 For nothing is hidden 57 that will not be revealed, 58 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 59 for whoever has will be given more, but 60 whoever does not have, even what he thinks he has 61 will be taken from him.”
8:19 Now Jesus’ 62 mother and his brothers 63 came to him, but 64 they could not get near him because of the crowd. 8:20 So 65 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 66 to them, “My mother and my brothers are those 67 who hear the word of God and do it.” 68
8:22 One 69 day Jesus 70 got into a boat 71 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 72 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 73 came down on the lake, 74 and the boat 75 started filling up with water, and they were in danger. 8:24 They 76 came 77 and woke him, saying, “Master, Master, 78 we are about to die!” So 79 he got up and rebuked 80 the wind and the raging waves; 81 they died down, and it was calm. 8:25 Then 82 he said to them, “Where is your faith?” 83 But they were afraid and amazed, 84 saying to one another, “Who then is this? He commands even the winds and the water, 85 and they obey him!”
8:26 So 86 they sailed over to the region of the Gerasenes, 87 which is opposite 88 Galilee. 8:27 As 89 Jesus 90 stepped ashore, 91 a certain man from the town 92 met him who was possessed by demons. 93 For a long time this man 94 had worn no clothes and had not lived in a house, but among 95 the tombs. 8:28 When he saw 96 Jesus, he cried out, fell 97 down before him, and shouted with a loud voice, “Leave me alone, 98 Jesus, Son of the Most High 99 God! I beg you, do not torment 100 me!” 8:29 For Jesus 101 had started commanding 102 the evil 103 spirit to come out of the man. (For it had seized him many times, so 104 he would be bound with chains and shackles 105 and kept under guard. But 106 he would break the restraints and be driven by the demon into deserted 107 places.) 108 8:30 Jesus then 109 asked him, “What is your name?” He 110 said, “Legion,” 111 because many demons had entered him. 8:31 And they began to beg 112 him not to order 113 them to depart into the abyss. 114 8:32 Now a large herd of pigs was feeding there on the hillside, 115 and the demonic spirits 116 begged Jesus 117 to let them go into them. He gave them permission. 118 8:33 So 119 the demons came out of the man and went into the pigs, and the herd of pigs 120 rushed down the steep slope into the lake and drowned. 8:34 When 121 the herdsmen saw what had happened, they ran off and spread the news 122 in the town 123 and countryside. 8:35 So 124 the people went out to see what had happened, and they came to Jesus. They 125 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 126 who had seen it told them how the man who had been demon-possessed had been healed. 127 8:37 Then 128 all the people of the Gerasenes 129 and the surrounding region 130 asked Jesus 131 to leave them alone, 132 for they were seized with great fear. 133 So 134 he got into the boat and left. 135 8:38 The man from whom the demons had gone out begged to go 136 with him, but Jesus 137 sent him away, saying, 8:39 “Return to your home, 138 and declare 139 what God has done for you.” 140 So 141 he went away, proclaiming throughout the whole town 142 what Jesus 143 had done for him.
8:40 Now when Jesus returned, 144 the crowd welcomed him, because they were all waiting for him. 8:41 Then 145 a man named Jairus, who was a ruler 146 of the synagogue, 147 came up. Falling 148 at Jesus’ feet, he pleaded 149 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 150
As Jesus was on his way, the crowds pressed 151 around him. 8:43 Now 152 a woman was there who had been suffering from a hemorrhage 153 for twelve years 154 but could not be healed by anyone. 8:44 She 155 came up behind Jesus 156 and touched the edge 157 of his cloak, 158 and at once the bleeding 159 stopped. 8:45 Then 160 Jesus asked, 161 “Who was it who touched me?” When they all denied it, Peter 162 said, “Master, the crowds are surrounding you and pressing 163 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 164 from me.” 8:47 When 165 the woman saw that she could not escape notice, 166 she came trembling and fell down before him. In 167 the presence of all the people, she explained why 168 she had touched him and how she had been immediately healed. 8:48 Then 169 he said to her, “Daughter, your faith has made you well. 170 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 171 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 172 him, “Do not be afraid; just believe, and she will be healed.” 173 8:51 Now when he came to the house, Jesus 174 did not let anyone go in with him except Peter, John, 175 and James, and the child’s father and mother. 8:52 Now they were all 176 wailing and mourning 177 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 178 of him, because they knew 179 that she was dead. 180 8:54 But Jesus 181 gently took her by the hand and said, 182 “Child, get up.” 8:55 Her 183 spirit returned, 184 and she got up immediately. Then 185 he told them to give her something to eat. 8:56 Her 186 parents were astonished, but he ordered them to tell no one 187 what had happened.
9:1 After 188 Jesus 189 called 190 the twelve 191 together, he gave them power and authority over all demons and to cure 192 diseases, 9:2 and he sent 193 them out to proclaim 194 the kingdom of God 195 and to heal the sick. 196 9:3 He 197 said to them, “Take nothing for your 198 journey – no staff, 199 no bag, 200 no bread, no money, and do not take an extra tunic. 201 9:4 Whatever 202 house you enter, stay there 203 until you leave the area. 204 9:5 Wherever 205 they do not receive you, 206 as you leave that town, 207 shake the dust off 208 your feet as a testimony against them.” 9:6 Then 209 they departed and went throughout 210 the villages, proclaiming the good news 211 and healing people everywhere.
9:7 Now Herod 212 the tetrarch 213 heard about everything that was happening, and he was thoroughly perplexed, 214 because some people were saying that John 215 had been raised from the dead, 9:8 while others were saying that Elijah 216 had appeared, and still others that one of the prophets of long ago had risen. 217 9:9 Herod said, “I had John 218 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 219
9:10 When 220 the apostles returned, 221 they told Jesus 222 everything they had done. Then 223 he took them with him and they withdrew privately to a town 224 called Bethsaida. 225 9:11 But when the crowds found out, they followed him. He 226 welcomed them, spoke to them about the kingdom of God, 227 and cured those who needed healing. 228 9:12 Now the day began to draw to a close, 229 so 230 the twelve came and said to Jesus, 231 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 232 and food, because we are in an isolated place.” 233 9:13 But he said to them, “You 234 give them something to eat.” They 235 replied, 236 “We have no more than five loaves and two fish – unless 237 we go 238 and buy food 239 for all these people.” 9:14 (Now about five thousand men 240 were there.) 241 Then 242 he said to his disciples, “Have 243 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 244 and the people 245 all sat down.
9:16 Then 246 he took the five loaves and the two fish, and looking up to heaven he gave thanks 247 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 248 was picked up – twelve baskets of broken pieces.
9:18 Once 249 when Jesus 250 was praying 251 by himself, and his disciples were nearby, he asked them, 252 “Who do the crowds say that I am?” 253 9:19 They 254 answered, 255 “John the Baptist; others say Elijah; 256 and still others that one of the prophets of long ago has risen.” 257 9:20 Then 258 he said to them, “But who do you say that I am?” Peter 259 answered, 260 “The Christ 261 of God.” 9:21 But he forcefully commanded 262 them not to tell this to anyone, 263 9:22 saying, “The Son of Man must suffer 264 many things and be rejected by the elders, 265 chief priests, and experts in the law, 266 and be killed, and on the third day be raised.” 267
9:23 Then 268 he said to them all, 269 “If anyone wants to become my follower, 270 he must deny 271 himself, take up his cross daily, 272 and follow me. 9:24 For whoever wants to save his life will lose it, 273 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 274 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 275 of me and my words, the Son of Man will be ashamed of that person 276 when he comes in his glory and in the glory 277 of the Father and of the holy angels. 9:27 But I tell you most certainly, 278 there are some standing here who will not 279 experience 280 death before they see the kingdom of God.” 281
9:28 Now 282 about eight days 283 after these sayings, Jesus 284 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 285 he was praying, 286 the appearance of his face was transformed, 287 and his clothes became very bright, a brilliant white. 288 9:30 Then 289 two men, Moses and Elijah, 290 began talking with him. 291 9:31 They appeared in glorious splendor and spoke about his departure 292 that he was about to carry out 293 at Jerusalem. 294 9:32 Now Peter and those with him were quite sleepy, 295 but as they became fully awake, 296 they saw his glory and the two men standing with him. 9:33 Then 297 as the men 298 were starting to leave, 299 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 300 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 301 he was saying this, a cloud 302 came 303 and overshadowed 304 them, and they were afraid as they entered the cloud. 9:35 Then 305 a voice came from the cloud, saying, “This is my Son, my Chosen One. 306 Listen to him!” 307 9:36 After 308 the voice had spoken, Jesus was found alone. So 309 they kept silent and told no one 310 at that time 311 anything of what they had seen.
9:37 Now on 312 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 313 a man from the crowd cried out, 314 “Teacher, I beg you to look at 315 my son – he is my only child! 9:39 A 316 spirit seizes him, and he suddenly screams; 317 it throws him into convulsions 318 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 319 him severely. 9:40 I 320 begged 321 your disciples to cast it out, but 322 they could not do so.” 323 9:41 Jesus answered, 324 “You 325 unbelieving 326 and perverse generation! How much longer 327 must I be with you and endure 328 you? 329 Bring your son here.” 9:42 As 330 the boy 331 was approaching, the demon threw him to the ground 332 and shook him with convulsions. 333 But Jesus rebuked 334 the unclean 335 spirit, healed the boy, and gave him back to his father. 9:43 Then 336 they were all astonished at the mighty power 337 of God.
But while the entire crowd 338 was amazed at everything Jesus 339 was doing, he said to his disciples, 9:44 “Take these words to heart, 340 for the Son of Man is going to be betrayed into the hands of men.” 341 9:45 But they did not understand this statement; its meaning 342 had been concealed 343 from them, so that they could not grasp it. Yet 344 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 345 as to which of them might be 346 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 347 he took a child, had him stand by 348 his side, 9:48 and said to them, “Whoever welcomes 349 this child 350 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 351
9:49 John answered, 352 “Master, we saw someone casting out demons in your name, and we tried to stop 353 him because he is not a disciple 354 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 355 the days drew near 356 for him to be taken up, 357 Jesus 358 set out resolutely 359 to go to Jerusalem. 360 9:52 He 361 sent messengers on ahead of him. 362 As they went along, 363 they entered a Samaritan village to make things ready in advance 364 for him, 9:53 but the villagers 365 refused to welcome 366 him, because he was determined to go to Jerusalem. 367 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 368 them?” 369 9:55 But Jesus 370 turned and rebuked them, 371 9:56 and they went on to another village.
9:57 As 372 they were walking 373 along the road, someone said to him, “I will follow you wherever you go.” 374 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 375 have nests, but the Son of Man has no place to lay his head.” 376 9:59 Jesus 377 said to another, “Follow me.” But he replied, 378 “Lord, first let me go and bury my father.” 9:60 But Jesus 379 said to him, “Let the dead bury their own dead, 380 but as for you, go and proclaim the kingdom of God.” 381 9:61 Yet 382 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 383 9:62 Jesus 384 said to him, “No one who puts his 385 hand to the plow and looks back 386 is fit for the kingdom of God.” 387
[8:1] 1 tn Grk “And it happened that some time.” 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.
[8:1] 2 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
[8:1] 4 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
[8:1] 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.
[8:1] 6 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 7 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 8 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
[8:2] 9 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
[8:3] 10 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 11 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 12 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
[8:3] 13 tc Many
[8:4] 14 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 15 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 16 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 17 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 18 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 19 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).
[8:6] 20 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 21 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 22 sn That is, crowded out the good plants.
[8:8] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 24 tn Grk “when it grew, after it grew.”
[8:8] 25 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 26 tn Grk “said these things.”
[8:8] 27 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:9] 28 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 29 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 30 tn Here δέ (de) has not been translated.
[8:10] 31 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 32 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 33 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 34 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.
[8:10] 35 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 36 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 37 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 38 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 39 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:13] 40 tn Here δέ (de) has not been translated.
[8:13] 41 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
[8:13] 42 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 43 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
[8:13] 44 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
[8:14] 45 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 46 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 47 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 48 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 49 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 50 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 51 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 52 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
[8:15] 53 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
[8:16] 54 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 55 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 56 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 57 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 59 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 60 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 61 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[8:19] 62 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 63 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[8:19] 64 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 65 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 66 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 67 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 68 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 69 tn Grk “Now it happened that one.” 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. Here δέ (de) has not been translated either.
[8:22] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 71 sn A boat that held all the disciples would be of significant size.
[8:22] 72 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 74 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 75 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 76 tn Here δέ (de) has not been translated.
[8:24] 77 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 78 tn The double vocative shows great emotion.
[8:24] 79 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 80 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 81 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 82 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 83 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 84 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 85 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:26] 86 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 87 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 88 sn That is, across the Sea of Galilee from Galilee.
[8:27] 89 tn Here δέ (de) has not been translated.
[8:27] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 91 tn Grk “stepped out on land.”
[8:27] 93 tn Grk “who had demons.”
[8:27] 94 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 96 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 97 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:28] 98 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
[8:28] 99 sn On the title Most High see Luke 1:35.
[8:28] 100 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 102 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 104 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 105 tn Or “fetters”; these were chains for the feet.
[8:29] 106 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 107 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 108 sn This is a parenthetical, explanatory comment by the author.
[8:30] 109 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
[8:30] 110 tn Here δέ (de) has not been translated.
[8:30] 111 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[8:31] 112 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 114 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 115 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 116 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 117 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 118 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[8:33] 119 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 120 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 121 tn Here δέ (de) has not been translated.
[8:34] 122 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 124 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 125 tn Grk “Jesus, and they.” 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.
[8:36] 126 tn Here δέ (de) has not been translated.
[8:36] 127 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
[8:37] 128 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 129 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 130 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 131 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 132 tn Or “to depart from them.”
[8:37] 133 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 134 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:37] 135 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 136 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 137 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 138 tn Grk “your house.”
[8:39] 140 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 141 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 143 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:40] 144 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:40] sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
[8:41] 145 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
[8:41] 146 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 147 sn See the note on synagogues in 4:15.
[8:41] 148 tn Grk “and falling.” 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 in the translation at this point.
[8:41] 149 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 150 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 151 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 152 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 153 tn Grk “a flow of blood.”
[8:43] 154 tc ‡ Most
[8:44] 155 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 156 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 157 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 158 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 159 tn Grk “the flow of her blood.”
[8:44] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[8:45] 160 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 162 tc Most
[8:45] 163 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 164 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 165 tn Here δέ (de) has not been translated.
[8:47] 166 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 167 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 168 tn Grk “told for what reason.”
[8:48] 169 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 170 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 171 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 173 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 174 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 175 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:52] 176 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 177 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 178 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 179 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 181 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 182 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 183 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 184 sn In other words, she came back to life; see Acts 20:10.
[8:55] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 186 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 187 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 188 tn Here δέ (de) has not been translated.
[9:1] 189 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 190 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] 191 tc Some
[9:1] 192 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 193 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] 195 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] 196 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] 197 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 198 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 199 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] 200 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 201 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 202 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 203 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] 204 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] 205 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 206 tn Grk “all those who do not receive you.”
[9:5] 208 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] 209 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 210 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] 211 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.
[9:7] 212 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 213 sn See the note on tetrarch in 3:1.
[9:7] 214 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 215 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 216 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 217 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 218 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 219 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[9:10] 220 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 221 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 222 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 224 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 225 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 227 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.
[9:11] 228 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 229 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 230 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 231 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 232 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 233 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 234 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 235 tn Here δέ (de) has not been translated.
[9:13] 237 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 238 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 239 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 240 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 241 sn This is a parenthetical note by the author.
[9:14] 242 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 243 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 244 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 245 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 246 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 247 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 248 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 249 tn Grk “And it happened that.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:18] 250 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 251 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
[9:18] 252 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 253 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
[9:19] 254 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 255 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 256 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:19] 257 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
[9:20] 258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 259 tn Here δέ (de) has not been translated.
[9:20] 260 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 261 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:20] sn See the note on Christ in 2:11.
[9:21] 262 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 263 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[9:22] 264 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 265 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 266 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 267 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 268 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 269 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 270 tn Grk “to come after me.”
[9:23] 271 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 272 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 273 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 274 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 275 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 276 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 277 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
[9:27] 278 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 279 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 280 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:27] 281 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
[9:28] 282 tn Grk “Now it happened that about.” 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.
[9:28] 283 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 284 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 285 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 286 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 287 tn Or “the appearance of his face became different.”
[9:29] sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:29] 288 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:30] 289 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).
[9:30] 290 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:30] 291 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
[9:31] 292 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 293 tn Or “accomplish,” “bring to completion.”
[9:31] 294 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 295 tn Grk “weighed down with sleep” (an idiom).
[9:32] 296 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 297 tn Grk “And it happened that as.” 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. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 298 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 299 tn Grk “to leave from him.”
[9:33] 300 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:33] sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
[9:34] 301 tn Here δέ (de) has not been translated.
[9:34] 302 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 304 tn Or “surrounded.”
[9:35] 305 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 306 tc Most
[9:35] tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
[9:35] sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
[9:35] 307 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 308 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 309 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 310 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 311 tn Grk “in those days.”
[9:37] 312 tn Grk “Now it happened that on.” 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.
[9:38] 313 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).
[9:38] 314 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 315 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 316 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).
[9:39] 317 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 318 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 319 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 320 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 321 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 322 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 323 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 324 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 325 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 328 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 329 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 330 tn Here δέ (de) has not been translated.
[9:42] 331 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 332 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 333 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 334 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 335 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 336 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 337 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 338 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 339 tc Most
[9:43] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
[9:44] 340 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 341 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:45] 342 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 343 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 344 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 345 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 346 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 347 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 348 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 349 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 350 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 351 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 352 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 353 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 354 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
[9:51] 355 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] 356 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] 357 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] 358 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 359 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] 360 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 361 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 362 tn Grk “sent messengers before his face,” an idiom.
[9:52] 363 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] 364 tn Or “to prepare (things) for him.”
[9:53] 365 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 366 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 367 tn Grk “because his face was set toward Jerusalem.”
[9:53] sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
[9:54] 369 tc Most
[9:54] sn An allusion to 2 Kgs 1:10, 12, 14.
[9:55] 370 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 371 tc Many
[9:55] sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
[9:57] 372 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 373 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 374 tc Most
[9:57] sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
[9:58] 375 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] 376 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] 377 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 379 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 380 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
[9:60] 381 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] 382 tn Grk “And another also said.”
[9:61] 383 tn Grk “to those in my house.”
[9:62] 384 tn Here δέ (de) has not been translated.
[9:62] 385 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 386 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] 387 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.
