Lukas 9:1-6

The Sending of the Twelve Apostles

9:1 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 14:15-17

The Parable of the Great Banquet

14:15 When ²⁵  one of those at the meal with Jesus ²⁶  heard this, he said to him, “Blessed is everyone ²⁷  who will feast ²⁸  in the kingdom of God!” ²⁹  14:16 But Jesus ³⁰  said to him, “A man once gave a great banquet ³¹  and invited ³²  many guests. ³³  14:17 At ³⁴  the time for the banquet ³⁵  he sent his slave ³⁶  to tell those who had been invited, ‘Come, because everything is now ready.’

[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 mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[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]  ⁷ tn Or “to preach.”

[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]  ²⁰ tn Or “city.”

[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.

[14:15]  ²⁵ tn Here δέ (de) has not been translated.

[14:15]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ²⁷ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ²⁸ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ²⁹ 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.

[14:16]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ³¹ tn Or “dinner.”

[14:16]  ³² sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ³³ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ³⁴ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ³⁵ tn Or “dinner.”

[14:17]  ³⁶ tn See the note on the word “slave” in 7:2.