Lukas 6:1
Konteks6:1 Jesus 1 was going through the grain fields on 2 a Sabbath, 3 and his disciples picked some heads of wheat, 4 rubbed them in their hands, and ate them. 5
Lukas 9:1-62
Konteks9:1 After 6 Jesus 7 called 8 the twelve 9 together, he gave them power and authority over all demons and to cure 10 diseases, 9:2 and he sent 11 them out to proclaim 12 the kingdom of God 13 and to heal the sick. 14 9:3 He 15 said to them, “Take nothing for your 16 journey – no staff, 17 no bag, 18 no bread, no money, and do not take an extra tunic. 19 9:4 Whatever 20 house you enter, stay there 21 until you leave the area. 22 9:5 Wherever 23 they do not receive you, 24 as you leave that town, 25 shake the dust off 26 your feet as a testimony against them.” 9:6 Then 27 they departed and went throughout 28 the villages, proclaiming the good news 29 and healing people everywhere.
9:7 Now Herod 30 the tetrarch 31 heard about everything that was happening, and he was thoroughly perplexed, 32 because some people were saying that John 33 had been raised from the dead, 9:8 while others were saying that Elijah 34 had appeared, and still others that one of the prophets of long ago had risen. 35 9:9 Herod said, “I had John 36 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 37
9:10 When 38 the apostles returned, 39 they told Jesus 40 everything they had done. Then 41 he took them with him and they withdrew privately to a town 42 called Bethsaida. 43 9:11 But when the crowds found out, they followed him. He 44 welcomed them, spoke to them about the kingdom of God, 45 and cured those who needed healing. 46 9:12 Now the day began to draw to a close, 47 so 48 the twelve came and said to Jesus, 49 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 50 and food, because we are in an isolated place.” 51 9:13 But he said to them, “You 52 give them something to eat.” They 53 replied, 54 “We have no more than five loaves and two fish – unless 55 we go 56 and buy food 57 for all these people.” 9:14 (Now about five thousand men 58 were there.) 59 Then 60 he said to his disciples, “Have 61 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 62 and the people 63 all sat down.
9:16 Then 64 he took the five loaves and the two fish, and looking up to heaven he gave thanks 65 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 66 was picked up – twelve baskets of broken pieces.
9:18 Once 67 when Jesus 68 was praying 69 by himself, and his disciples were nearby, he asked them, 70 “Who do the crowds say that I am?” 71 9:19 They 72 answered, 73 “John the Baptist; others say Elijah; 74 and still others that one of the prophets of long ago has risen.” 75 9:20 Then 76 he said to them, “But who do you say that I am?” Peter 77 answered, 78 “The Christ 79 of God.” 9:21 But he forcefully commanded 80 them not to tell this to anyone, 81 9:22 saying, “The Son of Man must suffer 82 many things and be rejected by the elders, 83 chief priests, and experts in the law, 84 and be killed, and on the third day be raised.” 85
9:23 Then 86 he said to them all, 87 “If anyone wants to become my follower, 88 he must deny 89 himself, take up his cross daily, 90 and follow me. 9:24 For whoever wants to save his life will lose it, 91 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 92 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 93 of me and my words, the Son of Man will be ashamed of that person 94 when he comes in his glory and in the glory 95 of the Father and of the holy angels. 9:27 But I tell you most certainly, 96 there are some standing here who will not 97 experience 98 death before they see the kingdom of God.” 99
9:28 Now 100 about eight days 101 after these sayings, Jesus 102 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 103 he was praying, 104 the appearance of his face was transformed, 105 and his clothes became very bright, a brilliant white. 106 9:30 Then 107 two men, Moses and Elijah, 108 began talking with him. 109 9:31 They appeared in glorious splendor and spoke about his departure 110 that he was about to carry out 111 at Jerusalem. 112 9:32 Now Peter and those with him were quite sleepy, 113 but as they became fully awake, 114 they saw his glory and the two men standing with him. 9:33 Then 115 as the men 116 were starting to leave, 117 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 118 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 119 he was saying this, a cloud 120 came 121 and overshadowed 122 them, and they were afraid as they entered the cloud. 9:35 Then 123 a voice came from the cloud, saying, “This is my Son, my Chosen One. 124 Listen to him!” 125 9:36 After 126 the voice had spoken, Jesus was found alone. So 127 they kept silent and told no one 128 at that time 129 anything of what they had seen.
9:37 Now on 130 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 131 a man from the crowd cried out, 132 “Teacher, I beg you to look at 133 my son – he is my only child! 9:39 A 134 spirit seizes him, and he suddenly screams; 135 it throws him into convulsions 136 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 137 him severely. 9:40 I 138 begged 139 your disciples to cast it out, but 140 they could not do so.” 141 9:41 Jesus answered, 142 “You 143 unbelieving 144 and perverse generation! How much longer 145 must I be with you and endure 146 you? 147 Bring your son here.” 9:42 As 148 the boy 149 was approaching, the demon threw him to the ground 150 and shook him with convulsions. 151 But Jesus rebuked 152 the unclean 153 spirit, healed the boy, and gave him back to his father. 9:43 Then 154 they were all astonished at the mighty power 155 of God.
But while the entire crowd 156 was amazed at everything Jesus 157 was doing, he said to his disciples, 9:44 “Take these words to heart, 158 for the Son of Man is going to be betrayed into the hands of men.” 159 9:45 But they did not understand this statement; its meaning 160 had been concealed 161 from them, so that they could not grasp it. Yet 162 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 163 as to which of them might be 164 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 165 he took a child, had him stand by 166 his side, 9:48 and said to them, “Whoever welcomes 167 this child 168 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.” 169
9:49 John answered, 170 “Master, we saw someone casting out demons in your name, and we tried to stop 171 him because he is not a disciple 172 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 173 the days drew near 174 for him to be taken up, 175 Jesus 176 set out resolutely 177 to go to Jerusalem. 178 9:52 He 179 sent messengers on ahead of him. 180 As they went along, 181 they entered a Samaritan village to make things ready in advance 182 for him, 9:53 but the villagers 183 refused to welcome 184 him, because he was determined to go to Jerusalem. 185 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 186 them?” 187 9:55 But Jesus 188 turned and rebuked them, 189 9:56 and they went on to another village.
9:57 As 190 they were walking 191 along the road, someone said to him, “I will follow you wherever you go.” 192 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 193 have nests, but the Son of Man has no place to lay his head.” 194 9:59 Jesus 195 said to another, “Follow me.” But he replied, 196 “Lord, first let me go and bury my father.” 9:60 But Jesus 197 said to him, “Let the dead bury their own dead, 198 but as for you, go and proclaim the kingdom of God.” 199 9:61 Yet 200 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 201 9:62 Jesus 202 said to him, “No one who puts his 203 hand to the plow and looks back 204 is fit for the kingdom of God.” 205
[6:1] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 2 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.
[6:1] 3 tc Most later
[6:1] 4 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 5 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[9:1] 6 tn Here δέ (de) has not been translated.
[9:1] 7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 8 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] 9 tc Some
[9:1] 10 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 11 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] 13 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] 14 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] 15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 16 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 17 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] 18 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 19 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 20 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 21 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] 22 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] 23 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 24 tn Grk “all those who do not receive you.”
[9:5] 26 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] 27 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 28 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] 29 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] 30 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 31 sn See the note on tetrarch in 3:1.
[9:7] 32 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 33 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 34 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] 35 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] 36 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] 37 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] 38 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 39 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 42 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 43 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] 44 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 45 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] 46 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] 47 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 48 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 49 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 50 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 51 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 52 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 53 tn Here δέ (de) has not been translated.
[9:13] 55 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 56 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 57 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] 58 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] 59 sn This is a parenthetical note by the author.
[9:14] 60 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 61 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] 62 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] 63 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 64 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 65 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] 66 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 67 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] 68 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 69 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] 70 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 71 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] 72 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 73 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 74 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] 75 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] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 77 tn Here δέ (de) has not been translated.
[9:20] 78 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 79 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] 80 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] 81 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] 82 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] 83 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] 84 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 85 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] 86 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 87 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] 88 tn Grk “to come after me.”
[9:23] 89 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] 90 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] 91 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] 92 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 93 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] 94 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] 95 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] 96 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 97 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 98 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] 99 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] 100 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] 101 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] 102 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 103 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 104 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 105 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] 106 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] 107 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] 108 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] 109 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] 110 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] 111 tn Or “accomplish,” “bring to completion.”
[9:31] 112 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 113 tn Grk “weighed down with sleep” (an idiom).
[9:32] 114 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 115 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] 116 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 117 tn Grk “to leave from him.”
[9:33] 118 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] 119 tn Here δέ (de) has not been translated.
[9:34] 120 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 122 tn Or “surrounded.”
[9:35] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 124 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] 125 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] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 127 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 128 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] 129 tn Grk “in those days.”
[9:37] 130 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] 131 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] 132 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 133 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 134 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] 135 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 136 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 137 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] 138 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] 139 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 140 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 141 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 142 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] 143 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] 146 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 147 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 148 tn Here δέ (de) has not been translated.
[9:42] 149 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 150 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 151 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] 152 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 153 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 154 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 155 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] 156 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 157 tc Most
[9:43] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
[9:44] 158 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] 159 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] 160 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 161 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] 162 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] 163 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 164 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 165 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 166 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 167 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 168 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] 169 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] 170 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] 171 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] 172 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] 173 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] 174 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] 175 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] 176 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 177 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] 178 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 179 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 180 tn Grk “sent messengers before his face,” an idiom.
[9:52] 181 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] 182 tn Or “to prepare (things) for him.”
[9:53] 183 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 184 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 185 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] 187 tc Most
[9:54] sn An allusion to 2 Kgs 1:10, 12, 14.
[9:55] 188 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 189 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] 190 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 191 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 192 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] 193 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] 194 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] 195 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 197 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 198 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] 199 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] 200 tn Grk “And another also said.”
[9:61] 201 tn Grk “to those in my house.”
[9:62] 202 tn Here δέ (de) has not been translated.
[9:62] 203 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 204 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] 205 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.
