Lukas 9:46-50

Concerning the Greatest

9:46 Now an argument started among the disciples ¹  as to which of them might be ²  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ³  he took a child, had him stand by ⁴  his side, 9:48 and said to them, “Whoever welcomes ⁵  this child ⁶  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.” ⁷ 

On the Right Side

9:49 John answered, ⁸  “Master, we saw someone casting out demons in your name, and we tried to stop ⁹  him because he is not a disciple ¹⁰  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

[9:46]  ¹ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ² tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ³ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ⁴ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁰ 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.