Lukas 10:16-24

10:16 “The one who listens ¹  to you listens to me, ²  and the one who rejects you rejects me, and the one who rejects me rejects ³  the one who sent me.” ⁴ 

10:17 Then ⁵  the seventy-two ⁶  returned with joy, saying, “Lord, even the demons submit to ⁷  us in your name!” ⁸  10:18 So ⁹  he said to them, “I saw ¹⁰  Satan fall ¹¹  like lightning ¹²  from heaven. 10:19 Look, I have given you authority to tread ¹³  on snakes and scorpions ¹⁴  and on the full force of the enemy, ¹⁵  and nothing will ¹⁶  hurt you. 10:20 Nevertheless, do not rejoice that ¹⁷  the spirits submit to you, but rejoice ¹⁸  that your names stand written ¹⁹  in heaven.”

10:21 On that same occasion ²⁰  Jesus ²¹  rejoiced ²²  in the Holy Spirit and said, “I praise ²³  you, Father, Lord ²⁴  of heaven and earth, because ²⁵  you have hidden these things from the wise ²⁶  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²⁷  10:22 All things have been given to me by my Father. ²⁸  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 ²⁹  to reveal him.”

10:23 Then ³⁰  Jesus ³¹  turned ³²  to his ³³  disciples and said privately, “Blessed ³⁴  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ³⁵  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 11:20-23

11:20 But if I cast out demons by the finger ³⁶  of God, then the kingdom of God ³⁷  has already overtaken ³⁸  you. 11:21 When a strong man, ³⁹  fully armed, guards his own palace, ⁴⁰  his possessions are safe. ⁴¹  11:22 But ⁴²  when a stronger man ⁴³  attacks ⁴⁴  and conquers him, he takes away the first man’s ⁴⁵  armor on which the man relied ⁴⁶  and divides up ⁴⁷  his plunder. ⁴⁸  11:23 Whoever is not with me is against me, ⁴⁹  and whoever does not gather with me scatters. ⁵⁰ 

Lukas 21:27

21:27 Then ⁵¹  they will see the Son of Man arriving in a cloud ⁵²  with power and great glory.

Lukas 21:31

21:31 So also you, when you see these things happening, know ⁵³  that the kingdom of God ⁵⁴  is near.

Lukas 22:29-30

22:29 Thus ⁵⁵  I grant ⁵⁶  to you a kingdom, ⁵⁷  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ⁵⁸  on thrones judging ⁵⁹  the twelve tribes of Israel.

[10:16]  ¹ 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]  ² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ³ 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]  ⁴ sn The one who sent me refers to God.

[10:17]  ⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁷ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ⁹ 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]  ¹⁰ tn This is an imperfect tense verb.

[10:18]  ¹¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹² 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]  ¹³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁴ 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]  ¹⁵ 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]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁶ tn This is an emphatic double negative in the Greek text.

[10:20]  ¹⁷ 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]  ¹⁸ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹⁹ 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]  ²⁰ tn Grk “In that same hour” (L&N 67.1).

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

[10:21]  ²² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²³ tn Or “thank.”

[10:21]  ²⁴ 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]  ²⁵ tn Or “that.”

[10:21]  ²⁶ sn See 1 Cor 1:26-31.

[10:21]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ³² 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]  ³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ³⁴ 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]  ³⁵ 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.

[11:20]  ³⁶ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ³⁷ 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.

[11:20]  ³⁸ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:21]  ³⁹ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁴⁰ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁴¹ tn Grk “his goods are in peace.”

[11:22]  ⁴² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ⁴³ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ⁴⁴ tn Grk “stronger man than he attacks.”

[11:22]  ⁴⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ⁴⁶ tn Grk “on which he relied.”

[11:22]  ⁴⁷ tn Or “and distributes.”

[11:22]  ⁴⁸ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:23]  ⁴⁹ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ⁵⁰ sn For the image of scattering, see Pss. Sol. 17:18.

[21:27]  ⁵¹ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ⁵² sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[21:31]  ⁵³ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁵⁴ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[22:29]  ⁵⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁵⁶ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ⁵⁷ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ⁵⁸ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ⁵⁹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.