Luke 9:1-36

New English Translation

Footnotes

1. Luke 9:1 tn Here δέ (de) has not been translated.
2. Luke 9:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. Luke 9:1 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 (sunkalesamenos) has been translated here as indicating antecedent action.
4. Luke 9:1 tc Some mss add ἀποστόλους (apostolous, “apostles”; א C* L Θ Ψ 070 0291 ƒ¹³ 33 579 892 1241 1424 2542 lat) or μαθητὰς αὐτοῦ (mathētas autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.
5. Luke 9:1 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
6. Luke 9:2 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.
7. Luke 9:2 tn Or “to preach.”
8. Luke 9:2 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
9. Luke 9:2 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.
10. Luke 9:3 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
11. Luke 9:3 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
12. Luke 9:3 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.
13. Luke 9:3 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
14. Luke 9:3 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
15. Luke 9:4 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
16. Luke 9:4 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.
17. Luke 9:4 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.
18. Luke 9:5 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
19. Luke 9:5 tn Grk “all those who do not receive you.”
20. Luke 9:5 tn Or “city.”
21. Luke 9:5 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.
22. Luke 9:6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
23. Luke 9:6 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.
24. Luke 9:6 tn Or “preaching the gospel.” 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.
25. Luke 9:7 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
26. Luke 9:7 sn See the note on tetrarch in 3:1.
27. Luke 9:7 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
28. Luke 9:7 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
29. Luke 9:8 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.
30. Luke 9:8 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.
31. Luke 9:9 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.
32. Luke 9:9 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezētei 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.
33. Luke 9:10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
34. Luke 9:10 tn The participle ὑποστρέψαντες (hupostrepsantes) has been taken temporally.
35. Luke 9:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
36. Luke 9:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
37. Luke 9:10 tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (eis topon erēmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (eis topon erēmon poleōs kaloumenēs Bēthsaida, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [ƒ^1,13] [565] M) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (eis kōmēn legomenēn Bēdsaida, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (eis kōmēn kaloumenēn Bēthsaida eis topon erēmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (eis topon kaloumenon Bēthsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, eis polin kaloumenēn Bēthsaida) is supported by (P⁷⁵) א¹ B L Ξ* 33 2542 co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others—both internally and externally—is the one that stands behind the translation and is found in the text of NA²⁸.tn Or “city.”
38. Luke 9:10 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.
39. Luke 9:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
40. Luke 9:11 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
41. Luke 9:11 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).
42. Luke 9:12 tn Grk “the day began to decline,” looking to the approach of sunset.
43. Luke 9:12 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
44. Luke 9:12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
45. Luke 9:12 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
46. Luke 9:12 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (hōde) has not been translated.
47. Luke 9:13 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
48. Luke 9:13 tn Here δέ (de) has not been translated.
49. Luke 9:13 tn Grk “said.”
50. Luke 9:13 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
51. Luke 9:13 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
52. Luke 9:13 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.
53. Luke 9:14 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).
54. Luke 9:14 sn This is a parenthetical note by the author.
55. Luke 9:14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
56. Luke 9:14 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).
57. Luke 9:15 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 (houtōs, “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
58. Luke 9:15 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
59. Luke 9:16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
60. Luke 9:16 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.”
61. Luke 9:17 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
62. Luke 9:18 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.
63. Luke 9:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
64. Luke 9:18 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.
65. Luke 9:18 tn Grk “the disciples were with him, and he asked them, saying.”
66. Luke 9:18 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.
67. Luke 9:19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
68. Luke 9:19 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
69. Luke 9:19 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.
70. Luke 9:19 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.
71. Luke 9:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
72. Luke 9:20 tn Here δέ (de) has not been translated.
73. Luke 9:20 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
74. Luke 9:20 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11.
75. Luke 9:21 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimēsas and parēngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
76. Luke 9:21 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.
77. Luke 9:22 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.
78. Luke 9:22 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.
79. Luke 9:22 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
80. Luke 9:22 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.
81. Luke 9:23 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
82. Luke 9:23 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.
83. Luke 9:23 tn Grk “to come after me.”
84. Luke 9:23 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.
85. Luke 9:23 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.
86. Luke 9:24 tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
87. Luke 9:24 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.
88. Luke 9:24 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
89. Luke 9:25 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
90. Luke 9:26 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.
91. Luke 9:26 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…”
92. Luke 9:26 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.
93. Luke 9:27 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legō de humin alēthōs).
94. Luke 9:27 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
95. Luke 9:27 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).
96. Luke 9:27 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.
97. Luke 9:28 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.
98. Luke 9:28 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (hōsei, “about”) to give an approximate reference.
99. Luke 9:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
100. Luke 9:29 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
101. Luke 9:29 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
102. Luke 9:29 tn Or “the appearance of his face became different.”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).
103. Luke 9:29 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).
104. Luke 9:30 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).
105. Luke 9:30 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).
106. Luke 9:30 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.
107. Luke 9:31 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.
108. Luke 9:31 tn Or “accomplish,” “bring to completion.”
109. Luke 9:32 tn Grk “weighed down with sleep” (an idiom).
110. Luke 9:32 tn Or “after they became fully awake,” “but they became fully awake and saw.”
111. Luke 9:33 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.
112. Luke 9:33 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
113. Luke 9:33 tn Grk “to leave from him.”
114. Luke 9:33 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).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.
115. Luke 9:34 tn Here δέ (de) has not been translated.
116. Luke 9:34 sn This cloud is the cloud of God’s presence and the voice is his as well.
117. Luke 9:34 tn Or “appeared.”
118. Luke 9:34 tn Or “surrounded.”
119. Luke 9:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
120. Luke 9:35 tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ¹³ 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C³ D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P^45,75 א B L Ξ (579) 892 1241 co.tn The participle ὁ ἐκλελεγμένος (ho eklelegmenos), 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 (ho eklektos) which also appears in Luke 23:35.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.
121. Luke 9:35 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.
122. Luke 9:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
123. Luke 9:36 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
124. Luke 9:36 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.
125. Luke 9:36 tn Grk “in those days.”