Lukas 9:1-6
Konteks9:1 After 1 Jesus 2 called 3 the twelve 4 together, he gave them power and authority over all demons and to cure 5 diseases, 9:2 and he sent 6 them out to proclaim 7 the kingdom of God 8 and to heal the sick. 9 9:3 He 10 said to them, “Take nothing for your 11 journey – no staff, 12 no bag, 13 no bread, no money, and do not take an extra tunic. 14 9:4 Whatever 15 house you enter, stay there 16 until you leave the area. 17 9:5 Wherever 18 they do not receive you, 19 as you leave that town, 20 shake the dust off 21 your feet as a testimony against them.” 9:6 Then 22 they departed and went throughout 23 the villages, proclaiming the good news 24 and healing people everywhere.
Lukas 10:19
Konteks10:19 Look, I have given you authority to tread 25 on snakes and scorpions 26 and on the full force of the enemy, 27 and nothing will 28 hurt you.
Lukas 21:15
Konteks21:15 For I will give you the words 29 along with the wisdom 30 that none of your adversaries will be able to withstand or contradict.
Lukas 24:49
Konteks24:49 And look, I am sending you 31 what my Father promised. 32 But stay in the city 33 until you have been clothed with power 34 from on high.”
[9:1] 1 tn Here δέ (de) has not been translated.
[9:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 3 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] 4 tc Some
[9:1] 5 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 6 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] 8 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] 9 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] 10 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 11 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 12 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] 13 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 14 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 15 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 16 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] 17 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] 18 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 19 tn Grk “all those who do not receive you.”
[9:5] 21 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] 22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 23 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] 24 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.
[10:19] 25 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 26 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] 27 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] 28 tn This is an emphatic double negative in the Greek text.
[21:15] 29 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 30 tn Grk “and wisdom.”
[24:49] 31 tn Grk “sending on you.”
[24:49] 32 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
[24:49] 33 sn The city refers to Jerusalem.
[24:49] 34 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
