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路加福音 10
Chinese New Version (Simplified)

差遣七十二人

10 这些事以后，主又另外指派了七十二个人（“七十二个人”有些抄本作“七十个人”），差遣他们两个两个地，在他前面，到他自己将要到的各城各地去。 2 耶稣对他们说：“庄稼多，工人少，所以你们应当求庄稼的主，派工人出去收他的庄稼。 3 你们去吧！我差你们去，如同羊羔进入狼群。 4 不要带钱囊，不要带口袋，不要带鞋，不要在路上问候人。 5 无论进哪一家，先说：‘愿平安归与这家！’ 6 那里若有配得平安的人（“配得平安的人”原文作“平安之子”），你们的平安就必临到他，不然，就归给你们。 7 你们要住在那家，吃喝他们所供给的，因为作工的理当得工资；不必从这家搬到那家。 8 无论进哪一城，人若接待你们，摆上甚么，就吃甚么。 9 要医治城中的病人，对他们宣讲：‘　神的国临近你们了。’ 10 无论进哪一城，人若不接待你们，你们就出来到街上，说： 11 ‘连你们城里那黏在我们脚上的尘土，我们也要当着你们擦去。虽然这样，你们应该知道：　神的国临近了！’ 12 我告诉你们，当那日，所多玛所受的，比那城所受的还轻呢。

责备不肯悔改的城(A)

13 “哥拉逊啊，你有祸了！伯赛大啊，你有祸了！因为在你们那里行过的神迹，如果行在推罗和西顿，他们早已披麻蒙灰，坐在地上悔改了。 14 在审判的时候，推罗和西顿所受的，比你们所受的还轻呢。 15 还有你，迦百农啊！

你会被高举到天上吗？

你必降到阴间。

16 听从你们的，就是听从我；弃绝你们的，就是弃绝我；弃绝我的，就是弃绝那差我来的。”

七十二人回来

17 那七十二个人欢欢喜喜地回来，说：“主啊，因你的名，连鬼也服了我们。” 18 耶稣说：“我看见撒但，像闪电一样从天坠落。 19 我已经给你们权柄，去践踏蛇和蝎子，胜过仇敌的一切能力。绝对没有甚么能伤害你们了。 20 然而不要因为鬼服了你们就欢喜，却要因为你们的名字记录在天上而欢喜。”

耶稣欢乐赞美天父(B)

21 就在这时候，耶稣因圣灵而欢乐，说：“父啊，天地的主，我赞美你，因为你把这些事向智慧和聪明的人隐藏起来，却向婴孩显明。父啊，是的，这就是你的美意。 22 我父已经把一切交给我；除了父没有人知道子是谁，除了子和子所愿意启示的人，也没有人知道父是谁。” 23 耶稣转过身来，悄悄地对门徒说：“看见你们所看见的，那眼睛有福了！ 24 我告诉你们，曾经有许多先知和君王，想看你们所看见的，却没有看到；想听你们所听见的，却没有听到。”

好撒玛利亚人的比喻(C)

25 有一个律法师起来试探耶稣，说：“老师，我应该作甚么，才可以承受永生呢？” 26 耶稣对他说：“律法上写的是甚么？你怎么念的呢？” 27 他回答：“你要全心、全性、全力、全意爱主你的　神，并且要爱邻舍如同自己。” 28 耶稣说：“你答得对，你这样行，就必得生命。” 29 那人想证明自己有理，就对耶稣说：“谁是我的邻舍呢？” 30 耶稣回答：“有一个人从耶路撒冷下耶利哥去，落在强盗手中。他们剥去他的衣服，把他打得半死，撇下他一个人就走了。 31 正好有一个祭司，从那条路下来，看见他，就从旁边走过去了。 32 又有一个利未人，来到那里，看见他，也照样从旁边走过去了。 33 只有一个撒玛利亚人，旅行来到他那里，看见了，就动了怜悯的心， 34 上前用油和酒倒在他的伤处，包裹好了，把他扶上自己的牲口，带他到客店里照顾他。 35 第二天，他拿出两个银币交给店主，说：‘请你照顾他，额外的开支，我回来的时候必还给你。’ 36 你想，这三个人，谁是那个落在强盗手中的人的邻舍呢？” 37 他说：“是那怜悯他的。”耶稣说：“你去，照样作吧。”

马大和马利亚

38 他们走路的时候，耶稣进了一个村庄。有一个名叫马大的女人，接他到家里。 39 她有一个妹妹，名叫马利亚，坐在主的脚前听道。 40 马大被许多要作的事，弄得心烦意乱，就上前来，说：“主啊，我妹妹让我一个人侍候，你不理吗？请吩咐她来帮助我。” 41 主回答她：“马大，马大，你为许多事操心忙碌， 42 但是最需要的只有一件，马利亚已经选择了那上好的分，是不能从她夺去的。”

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路加福音 10
Chinese Contemporary Bible (Simplified)

差遣门徒

10 事后，主拣选了七十个门徒[a]，差遣他们两个两个地出去，先到祂将要去的城镇村庄， 2 并对他们说：“要收割的庄稼很多，工人却很少，因此你们要祈求庄稼的主人派更多的工人去收割祂的庄稼。

3 “你们去吧！我差你们出去，就像把羊羔送入狼群。 4 钱袋、背包和鞋都不要带，在路上也不要与人寒暄。 5 无论到哪一户人家，要先说，‘愿祝福临到这家！’ 6 如果那里有配得祝福的人，祝福自然会临到那人，否则祝福仍归给你们。 7 不要搬来搬去，要固定住在一家，接受那家的款待，因为工人理应得到工钱。

8 “你们无论到哪一个城镇，如果人们接待你们，就吃他们摆上的饮食。 9 要医治那城里的病人，告诉他们，‘上帝的国临近你们了。’ 10 但如果哪一个城镇的人不欢迎你们，你们就到街上宣告， 11 ‘就连你们城里的尘土粘在我们脚上，我们都要跺掉，但是要知道，上帝的国临近了。’ 12 我告诉你们，在审判之日，那城所受的刑罚将比所多玛所受的还重！

13 “哥拉汛啊，你大祸临头了！伯赛大啊，你大祸临头了！我在你们当中所行的神迹，如果行在泰尔和西顿，那里的人早就身披麻衣，头蒙灰尘，坐在地上悔改了。 14 在审判之日，你们将比泰尔和西顿受更重的刑罚！

15 “迦百农啊，你将被提升到天上吗？不！你将被打落到阴间。”

16 耶稣继续对门徒说：“谁听从你们，就是听从我；谁拒绝你们，就是拒绝我；拒绝我的，就是拒绝差我来的那位。”

17 七十个门徒兴高采烈地回来说：“主啊，我们奉你的名行事，甚至降服了鬼魔。”

18 耶稣回答说：“我看见撒旦像闪电一样从天上坠下。 19 我已经给你们权柄，使你们能践踏蛇和蝎子，胜过仇敌的权势，没有什么能伤害你们。 20 然而，不要为了邪灵向你们降服而高兴，要因你们的名字记录在天上而高兴。”

21 就在这时候，耶稣受圣灵感动，充满喜乐地说：“父啊，天地的主，我颂赞你！因为你把这些事向聪明、有学问的人隐藏起来，却启示给像孩童一般的人。父啊！是的，这正是你的美意。 22 我父将一切交给了我。除了父，没有人认识子；除了子和受子启示的人，没有人认识父。”

23 随后，耶稣转身悄悄地对门徒说：“谁看到你们今日所看到的，谁就有福了。 24 我告诉你们，以前有许多先知和君王渴望看见你们所看见的，听见你们所听见的，却未能如愿。”

好撒玛利亚人的比喻

25 有一次，一名律法教师站起来试探耶稣，说：“老师，我应该怎样做才能得永生呢？”

26 耶稣反问他：“律法怎么说？你怎么理解？”

27 律法教师答道：“‘你要全心、全情、全力、全意爱主——你的上帝’，又要‘爱邻如己’。” 28 耶稣说：“你答得对，照着去做就有永生了。”

29 律法教师想证明自己有理，就问：“那么，谁是我的邻居呢？”

30 耶稣回答说：“有个人从耶路撒冷去耶利哥，途中被劫。强盗剥了他的衣服，把他打个半死，丢在那里，然后扬长而去。

31 “刚好有位祭司经过，看见那人躺在地上，连忙从旁边绕过，继续赶路。 32 又有个利未人经过，也跟先前那个祭司一样从旁边绕过去了。

33 “后来，有位撒玛利亚人[b]经过，看见这个人，就动了慈心， 34 连忙上前用油和酒替他敷伤口，包扎妥当，然后把他扶上自己骑的牲口，带到附近的客店照料。 35 次日还交给店主两个银币，说，‘请替我好好照顾这个人。如果钱不够的话，等我回来再补给你。’ 36 那么，你认为这三个人中谁是被劫者的邻居呢？”

37 律法教师说：“是那个同情他的人。”

耶稣说：“你去照样做吧。”

上好的福分

38 耶稣和门徒去耶路撒冷的途中路过一个村庄，遇到一位名叫玛大的女子接待他们到家里作客。 39 玛大的妹妹玛丽亚坐在耶稣脚前听道， 40 玛大为了招待客人忙乱不已，于是上前对耶稣说：

“主啊，我妹妹让我一个人伺候大家，你都不管吗？请你叫她来帮帮我吧。”

41 耶稣对她说：“玛大，玛大，你为太多事情忧虑烦恼。 42 其实最要紧的事只有一件，玛丽亚选择了上好的，是夺不走的。”

Footnotes

  1. 10:1 “七十个门徒”有古卷为“七十二个门徒”。
  2. 10:33 犹太人向来轻视撒玛利亚人，认为他们血统不纯正，因此互不往来。
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路加福音 10
Chinese Contemporary Bible (Traditional)

差遣門徒

10 事後，主揀選了七十個門徒[a]，差遣他們兩個兩個地出去，先到祂將要去的城鎮村莊， 2 並對他們說：「要收割的莊稼很多，工人卻很少，因此你們要祈求莊稼的主人派更多的工人去收割祂的莊稼。

3 「你們去吧！我差你們出去，就像把羊羔送入狼群。 4 錢袋、背包和鞋都不要帶，在路上也不要與人寒暄。 5 無論到哪一戶人家，要先說，『願祝福臨到這家！』 6 如果那裡有配得祝福的人，祝福自然會臨到那人，否則祝福仍歸給你們。 7 不要搬來搬去，要固定住在一家，接受那家的款待，因為工人理應得到工錢。

8 「你們無論到哪一個城鎮，如果人們接待你們，就吃他們擺上的飲食。 9 要醫治那城裡的病人，告訴他們，『上帝的國臨近你們了。』 10 但如果哪一個城鎮的人不歡迎你們，你們就到街上宣告， 11 『就連你們城裡的塵土粘在我們腳上，我們都要跺掉，但是要知道，上帝的國臨近了。』 12 我告訴你們，在審判之日，那城所受的刑罰將比所多瑪所受的還重！

13 「哥拉汛啊，你大禍臨頭了！伯賽大啊，你大禍臨頭了！我在你們當中所行的神蹟，如果行在泰爾和西頓，那裡的人早就身披麻衣，頭蒙灰塵，坐在地上悔改了。 14 在審判之日，你們將比泰爾和西頓受更重的刑罰！

15 「迦百農啊，你將被提升到天上嗎？不！你將被打落到陰間。」

16 耶穌繼續對門徒說：「誰聽從你們，就是聽從我；誰拒絕你們，就是拒絕我；拒絕我的，就是拒絕差我來的那位。」

17 七十個門徒興高采烈地回來說：「主啊，我們奉你的名行事，甚至降服了鬼魔。」

18 耶穌回答說：「我看見撒旦像閃電一樣從天上墜下。 19 我已經給你們權柄，使你們能踐踏蛇和蠍子，勝過仇敵的權勢，沒有什麼能傷害你們。 20 然而，不要為了邪靈向你們降服而高興，要因你們的名字記錄在天上而高興。」

21 就在這時候，耶穌受聖靈感動，充滿喜樂地說：「父啊，天地的主，我頌讚你！因為你把這些事向聰明、有學問的人隱藏起來，卻啟示給像孩童一般的人。父啊！是的，這正是你的美意。 22 我父將一切交給了我。除了父，沒有人認識子；除了子和受子啟示的人，沒有人認識父。」

23 隨後，耶穌轉身悄悄地對門徒說：「誰看到你們今日所看到的，誰就有福了。 24 我告訴你們，以前有許多先知和君王渴望看見你們所看見的，聽見你們所聽見的，卻未能如願。」

好撒瑪利亞人的比喻

25 有一次，一名律法教師站起來試探耶穌，說：「老師，我應該怎樣做才能得永生呢？」

26 耶穌反問他：「律法怎麼說？你怎麼理解？」

27 律法教師答道：「『你要全心、全情、全力、全意愛主——你的上帝』，又要『愛鄰如己』。」 28 耶穌說：「你答得對，照著去做就有永生了。」

29 律法教師想證明自己有理，就問：「那麼，誰是我的鄰居呢？」

30 耶穌回答說：「有個人從耶路撒冷去耶利哥，途中被劫。強盜剝了他的衣服，把他打個半死，丟在那裡，然後揚長而去。

31 「剛好有位祭司經過，看見那人躺在地上，連忙從旁邊繞過，繼續趕路。 32 又有個利未人經過，也跟先前那個祭司一樣從旁邊繞過去了。

33 「後來，有位撒瑪利亞人[b]經過，看見這個人，就動了慈心， 34 連忙上前用油和酒替他敷傷口，包紮妥當，然後把他扶上自己騎的牲口，帶到附近的客店照料。 35 次日還交給店主兩個銀幣，說，『請替我好好照顧這個人。如果錢不夠的話，等我回來再補給你。』 36 那麼，你認為這三個人中誰是被劫者的鄰居呢？」

37 律法教師說：「是那個同情他的人。」

耶穌說：「你去照樣做吧。」

上好的福分

38 耶穌和門徒去耶路撒冷的途中路過一個村莊，遇到一位名叫瑪大的女子接待他們到家裡作客。 39 瑪大的妹妹瑪麗亞坐在耶穌腳前聽道， 40 瑪大為了招待客人忙亂不已，於是上前對耶穌說：

「主啊，我妹妹讓我一個人伺候大家，你都不管嗎？請你叫她來幫幫我吧。」

41 耶穌對她說：「瑪大，瑪大，你為太多事情憂慮煩惱。 42 其實最要緊的事只有一件，瑪麗亞選擇了上好的，是奪不走的。」

Footnotes

  1. 10·1 「七十個門徒」有古卷為「七十二個門徒」。
  2. 10·33 猶太人向來輕視撒瑪利亞人，認為他們血統不純正，因此互不往來。
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Luke 10
New English Translation

The Mission of the Seventy-Two

10 After this[a] the Lord appointed seventy-two[b] others and sent them on ahead of him two by two into every town[c] and place where he himself was about to go. 2 He[d] said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest[e] to send out[f] workers into his harvest. 3 Go! I[g] am sending you out like lambs[h] surrounded by wolves.[i] 4 Do not carry[j] a money bag,[k] a traveler’s bag,[l] or sandals, and greet no one on the road.[m] 5 Whenever[n] you enter a house,[o] first say, ‘May peace[p] be on this house!’ 6 And if a peace-loving person[q] is there, your peace will remain on him, but if not, it will return to you.[r] 7 Stay[s] in that same house, eating and drinking what they give you,[t] for the worker deserves his pay.[u] Do not move around from house to house. 8 Whenever[v] you enter a town[w] and the people[x] welcome you, eat what is set before you. 9 Heal[y] the sick in that town[z] and say to them, ‘The kingdom of God[aa] has come upon[ab] you!’ 10 But whenever[ac] you enter a town[ad] and the people[ae] do not welcome[af] you, go into its streets[ag] and say, 11 ‘Even the dust of your town[ah] that clings to our feet we wipe off[ai] against you.[aj] Nevertheless know this: The kingdom of God has come.’[ak] 12 I tell you, it will be more bearable on that day for Sodom[al] than for that town![am]

13 “Woe to you, Chorazin![an] Woe to you, Bethsaida! For if[ao] the miracles[ap] done in you had been done in Tyre and Sidon,[aq] they would have repented long ago, sitting in sackcloth and ashes.[ar] 14 But it will be more bearable for Tyre and Sidon[as] in the judgment than for you! 15 And you, Capernaum,[at] will you be exalted to heaven?[au] No, you will be thrown down to Hades![av]

16 “The one who listens[aw] to you listens to me,[ax] and the one who rejects you rejects me, and the one who rejects me rejects[ay] the one who sent me.”[az]

17 Then[ba] the seventy-two[bb] returned with joy, saying, “Lord, even the demons submit to[bc] us in your name!”[bd] 18 So[be] he said to them, “I saw[bf] Satan fall[bg] like lightning[bh] from heaven. 19 Look, I have given you authority to tread[bi] on snakes and scorpions[bj] and on the full force of the enemy,[bk] and nothing will[bl] hurt you. 20 Nevertheless, do not rejoice that[bm] the spirits submit to you, but rejoice[bn] that your names stand written[bo] in heaven.”

21 On that same occasion[bp] Jesus[bq] rejoiced[br] in the Holy Spirit and said, “I praise[bs] you, Father, Lord[bt] of heaven and earth, because[bu] you have hidden these things from the wise[bv] and intelligent, and revealed them to little children.[bw] Yes, Father, for this was your gracious will.[bx] 22 All things have been given to me by my Father.[by] No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides[bz] to reveal him.”

23 Then[ca] Jesus[cb] turned[cc] to his[cd] disciples and said privately, “Blessed[ce] are the eyes that see what you see! 24 For I tell you that many prophets and kings longed to see[cf] what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

25 Now[cg] an expert in religious law[ch] stood up to test Jesus,[ci] saying, “Teacher, what must I do to inherit eternal life?”[cj] 26 He said to him, “What is written in the law? How do you understand it?”[ck] 27 The expert[cl] answered, “Love[cm] the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,[cn] and love your neighbor as yourself.”[co] 28 Jesus[cp] said to him, “You have answered correctly;[cq] do this, and you will live.”

29 But the expert,[cr] wanting to justify[cs] himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied,[ct] “A man was going down[cu] from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat[cv] him up, and went off, leaving him half dead.[cw] 31 Now by chance[cx] a priest was going down that road, but[cy] when he saw the injured man[cz] he passed by[da] on the other side.[db] 32 So too a Levite, when he came up to[dc] the place and saw him,[dd] passed by on the other side. 33 But[de] a Samaritan[df] who was traveling[dg] came to where the injured man[dh] was, and when he saw him, he felt compassion for him.[di] 34 He[dj] went up to him[dk] and bandaged his wounds, pouring olive oil[dl] and wine on them. Then[dm] he put him on[dn] his own animal,[do] brought him to an inn, and took care of him. 35 The[dp] next day he took out two silver coins[dq] and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’[dr] 36 Which of these three do you think became a neighbor[ds] to the man who fell into the hands of the robbers?” 37 The expert in religious law[dt] said, “The one who showed mercy[du] to him.” So[dv] Jesus said to him, “Go and do[dw] the same.”

Jesus and Martha

38 Now as they went on their way, Jesus[dx] entered a certain village where a woman named Martha welcomed him as a guest.[dy] 39 She[dz] had a sister named Mary, who sat[ea] at the Lord’s feet[eb] and listened to what he said. 40 But Martha was distracted[ec] with all the preparations she had to make,[ed] so[ee] she came up to him and said, “Lord, don’t you care[ef] that my sister has left me to do all the work[eg] alone? Tell[eh] her to help me.” 41 But the Lord[ei] answered her,[ej] “Martha, Martha,[ek] you are worried and troubled[el] about many things, 42 but one thing[em] is needed. Mary has chosen the best[en] part; it will not be taken away from her.”

Footnotes

  1. Luke 10:1 tn Grk “And after these things.” Here δέ (de) has not been translated.
  2. Luke 10:1 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ ƒ1,13 M and several church fathers and early versions) or “seventy-two” (P75 B D 0181 lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
  3. Luke 10:1 tn Or “city.”
  4. Luke 10:2 tn Here δέ (de) has not been translated.
  5. Luke 10:2 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
  6. Luke 10:2 tn Grk “to thrust out.”
  7. Luke 10:3 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  8. Luke 10:3 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18. For more on sheep imagery see H. Preisker and S. Schulz, TDNT 6:690.
  9. Luke 10:3 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). The imagery of lambs surrounded by wolves suggests violence, and may hint at coming persecution of disciples.
  10. Luke 10:4 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
  11. Luke 10:4 tn Traditionally, “a purse.”
  12. Luke 10:4 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  13. Luke 10:4 tn Or “no one along the way.”
  14. Luke 10:5 tn Here δέ (de) has not been translated.
  15. Luke 10:5 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
  16. Luke 10:5 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
  17. Luke 10:6 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:35.
  18. Luke 10:6 sn The response to these messengers determines how God’s blessing is bestowed—if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
  19. Luke 10:7 tn Here δέ (de) has not been translated.
  20. Luke 10:7 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
  21. Luke 10:7 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
  22. Luke 10:8 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
  23. Luke 10:8 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
  24. Luke 10:8 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
  25. Luke 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
  26. Luke 10:9 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
  27. Luke 10:9 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.
  28. Luke 10:9 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizō) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
  29. Luke 10:10 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
  30. Luke 10:10 tn Or “city.”
  31. Luke 10:10 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
  32. Luke 10:10 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
  33. Luke 10:10 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
  34. Luke 10:11 tn Or “city.”
  35. Luke 10:11 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
  36. Luke 10:11 tn Here ὑμῖν (humin) has been translated as a dative of disadvantage.
  37. Luke 10:11 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizō) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
  38. Luke 10:12 tn The noun “Sodom” is in emphatic position in the Greek text.sn Sodom (and Gomorrah) were widely regarded as the most wicked of OT cities from the actions described in Gen 19:1-29; even in OT times their wickedness had become proverbial (Isa 1:9-10). The allusion to God’s judgment on these cities is not intended to indicate that they might be shown mercy on the day of judgment, but to warn that rejecting the messengers with their current message about the coming kingdom is even more serious than the worst sins of Sodom and Gomorrah and will result in even more severe punishment.
  39. Luke 10:12 tn Or “city.”
  40. Luke 10:13 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was more significant; it was declared a polis (“city”) by the tetrarch Herod Philip, sometime after a.d. 30.
  41. Luke 10:13 tn This introduces a second class (contrary to fact) condition in the Greek text.
  42. Luke 10:13 tn Or “powerful deeds.”
  43. Luke 10:13 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the hardened sinners of the old era would have responded to the proclamation of the kingdom and repented, unlike you!”
  44. Luke 10:13 sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance.
  45. Luke 10:14 sn Jesus’ general point is that in the day of judgment the Gentile cities will come off better than the cities of Galilee. This is not to indicate toleration for the sins of the Gentile cities, but to show how badly the judgment will go for the Galilean ones. In the OT prophetic oracles were pronounced repeatedly against Tyre and Sidon: Isa 23:1-18; Ezek 26:1-28:26; Joel 4:4; Zech 9:2-4.
  46. Luke 10:15 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  47. Luke 10:15 tn The interrogative particle introducing this question expects a negative reply.
  48. Luke 10:15 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
  49. Luke 10:16 tn Grk “hears you,” but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
  50. Luke 10:16 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
  51. Luke 10:16 tn The double mention of rejection in this clause—ἀθετῶν ἀθετεῖ (athetōn athetei) in the Greek text—keeps up the emphasis of the section.
  52. Luke 10:16 sn The one who sent me refers to God.
  53. Luke 10:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  54. Luke 10:17 tc See the tc note on the number “seventy-two” in Luke 10:1.
  55. Luke 10:17 tn Or “the demons obey”; see L&N 36.18.
  56. Luke 10:17 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
  57. Luke 10:18 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
  58. Luke 10:18 tn This is an imperfect tense verb.
  59. Luke 10:18 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
  60. Luke 10:18 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
  61. Luke 10:19 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
  62. Luke 10:19 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.
  63. Luke 10:19 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.sn The enemy is a reference to Satan (mentioned in v. 18).
  64. Luke 10:19 tn This is an emphatic double negative in the Greek text.
  65. Luke 10:20 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
  66. Luke 10:20 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
  67. Luke 10:20 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
  68. Luke 10:21 tn Grk “In that same hour” (L&N 67.1).
  69. Luke 10:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  70. Luke 10:21 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
  71. Luke 10:21 tn Or “thank.”
  72. Luke 10:21 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
  73. Luke 10:21 tn Or “that.”
  74. Luke 10:21 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel.
  75. Luke 10:21 tn Or “to the childlike,” or “the innocent” (BDAG 671 s.v. νήπιος 1.b.β).
  76. Luke 10:21 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ states: “as a reverential way of expressing oneself, when one is speaking of an eminent pers., and esp. of God, not to connect the subject directly w. what happens, but to say that it took place ‘before someone.’”
  77. Luke 10:22 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Matt 11:27, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.
  78. Luke 10:22 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
  79. Luke 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  80. Luke 10:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  81. Luke 10:23 tn Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
  82. Luke 10:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  83. Luke 10:23 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
  84. Luke 10:24 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
  85. Luke 10:25 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).
  86. Luke 10:25 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
  87. Luke 10:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  88. Luke 10:25 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
  89. Luke 10:26 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  90. Luke 10:27 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  91. Luke 10:27 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
  92. Luke 10:27 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
  93. Luke 10:27 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
  94. Luke 10:28 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  95. Luke 10:28 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
  96. Luke 10:29 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
  97. Luke 10:29 tn Or “vindicate.”sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
  98. Luke 10:30 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
  99. Luke 10:30 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 3425 ft (1044 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
  100. Luke 10:30 tn Grk “and beat,” 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.
  101. Luke 10:30 sn That is, in a state between life and death; severely wounded.
  102. Luke 10:31 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
  103. Luke 10:31 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
  104. Luke 10:31 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
  105. Luke 10:31 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
  106. Luke 10:31 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
  107. Luke 10:32 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
  108. Luke 10:32 tn The clause containing the aorist active participle ἐλθών (elthōn) suggests that the Levite came up to the place, took a look, and then moved on.
  109. Luke 10:33 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
  110. Luke 10:33 tn This is at the beginning of the clause, in emphatic position in the Greek text.
  111. Luke 10:33 tn The participle ὁδεύων (hodeuōn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
  112. Luke 10:33 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
  113. Luke 10:33 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
  114. Luke 10:34 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  115. Luke 10:34 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  116. Luke 10:34 sn The ancient practice of pouring olive oil on wounds was designed to ease pain and provide cleansing for the wounds (Isa 1:6).
  117. Luke 10:34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
  118. Luke 10:34 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
  119. Luke 10:34 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
  120. Luke 10:35 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  121. Luke 10:35 tn Grk “two denarii.”sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
  122. Luke 10:35 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
  123. Luke 10:36 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
  124. Luke 10:37 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  125. Luke 10:37 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
  126. Luke 10:37 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
  127. Luke 10:37 tn This recalls the verb of the earlier reply in v. 28.
  128. Luke 10:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  129. Luke 10:38 tc Most mss have “into the house” (P3vid א C L Ξ 33 579) or “into her house” (א1 A C2 D W Θ Ψ 070 ƒ1,13 M lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in P45,75 B sa. tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
  130. Luke 10:39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  131. Luke 10:39 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
  132. Luke 10:39 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
  133. Luke 10:40 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
  134. Luke 10:40 tn Grk “with much serving.”
  135. Luke 10:40 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
  136. Luke 10:40 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
  137. Luke 10:40 tn Grk “has left me to serve alone.”
  138. Luke 10:40 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
  139. Luke 10:41 tc Most mss (A B* C D W Θ Ψ ƒ1,13 M it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, majuscules, and other witnesses (P3,[45],75 א B2 L 579 892 lat sa).
  140. Luke 10:41 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
  141. Luke 10:41 sn The double vocative Martha, Martha communicates emotion.
  142. Luke 10:41 tn Or “upset.” Here the meanings of μεριμνάω (merimnaō) and θορυβάζομαι (thorubazomai) reinforce each other (L&N 25.234).
  143. Luke 10:42 tc Or, with some mss (P3 [א] B C2 L 070vid ƒ1 33 [579]), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (P45,75 A C* W Θ Ψ ƒ13 M lat sa).
  144. Luke 10:42 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
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