Lukas 6:10-17
Konteks6:10 After 1 looking around 2 at them all, he said to the man, 3 “Stretch out your hand.” The man 4 did so, and his hand was restored. 5 6:11 But they were filled with mindless rage 6 and began debating with one another what they would do 7 to Jesus.
6:12 Now 8 it was during this time that Jesus 9 went out to the mountain 10 to pray, and he spent all night 11 in prayer to God. 12 6:13 When 13 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 14 6:14 Simon 15 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 16 6:15 Matthew, Thomas, 17 James the son of Alphaeus, Simon who was called the Zealot, 18 6:16 Judas the son of James, and Judas Iscariot, 19 who became a traitor.
6:17 Then 20 he came down with them and stood on a level place. 21 And a large number 22 of his disciples had gathered 23 along with 24 a vast multitude from all over Judea, from 25 Jerusalem, 26 and from the seacoast of Tyre 27 and Sidon. 28 They came to hear him and to be healed 29 of their diseases,
[6:10] 1 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 2 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 3 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 4 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 5 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 6 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 7 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 8 tn Grk “Now it happened that in.” 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.
[6:12] 9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 10 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 11 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 12 tn This is an objective genitive, so prayer “to God.”
[6:13] 13 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 14 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 15 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 16 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 17 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 18 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 19 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 21 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 22 tn Grk “large crowd.”
[6:17] 23 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 25 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:17] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 27 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 28 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] map For location see Map1 A1; JP3 F3; JP4 F3.
[6:17] 29 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
