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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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Luke 10
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Jesus Sends Out the Seventy-Two(A)(B)(C)

10 After this the Lord(D) appointed seventy-two[a] others(E) and sent them two by two(F) ahead of him to every town and place where he was about to go.(G) 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.(H) 3 Go! I am sending you out like lambs among wolves.(I) 4 Do not take a purse or bag or sandals; and do not greet anyone on the road.

5 “When you enter a house, first say, ‘Peace to this house.’ 6 If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. 7 Stay there, eating and drinking whatever they give you, for the worker deserves his wages.(J) Do not move around from house to house.

8 “When you enter a town and are welcomed, eat what is offered to you.(K) 9 Heal the sick who are there and tell them, ‘The kingdom of God(L) has come near to you.’ 10 But when you enter a town and are not welcomed, go into its streets and say, 11 ‘Even the dust of your town we wipe from our feet as a warning to you.(M) Yet be sure of this: The kingdom of God has come near.’(N) 12 I tell you, it will be more bearable on that day for Sodom(O) than for that town.(P)

13 “Woe to you,(Q) Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth(R) and ashes. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum,(S) will you be lifted to the heavens? No, you will go down to Hades.[b]

16 “Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me.”(T)

17 The seventy-two(U) returned with joy and said, “Lord, even the demons submit to us in your name.”(V)

18 He replied, “I saw Satan(W) fall like lightning from heaven.(X) 19 I have given you authority to trample on snakes(Y) and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”(Z)

21 At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.(AA) Yes, Father, for this is what you were pleased to do.

22 “All things have been committed to me by my Father.(AB) No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.”(AC)

23 Then he turned to his disciples and said privately, “Blessed are the eyes that see what you see. 24 For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.”(AD)

The Parable of the Good Samaritan(AE)

25 On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?”(AF)

26 “What is written in the Law?” he replied. “How do you read it?”

27 He answered, “‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’[c];(AG) and, ‘Love your neighbor as yourself.’[d]”(AH)

28 “You have answered correctly,” Jesus replied. “Do this and you will live.”(AI)

29 But he wanted to justify himself,(AJ) so he asked Jesus, “And who is my neighbor?”

30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. 31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side.(AK) 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan,(AL) as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. 35 The next day he took out two denarii[e] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

36 “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”

37 The expert in the law replied, “The one who had mercy on him.”

Jesus told him, “Go and do likewise.”

At the Home of Martha and Mary

38 As Jesus and his disciples were on their way, he came to a village where a woman named Martha(AM) opened her home to him. 39 She had a sister called Mary,(AN) who sat at the Lord’s feet(AO) listening to what he said. 40 But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care(AP) that my sister has left me to do the work by myself? Tell her to help me!”

41 “Martha, Martha,” the Lord answered, “you are worried(AQ) and upset about many things, 42 but few things are needed—or indeed only one.[f](AR) Mary has chosen what is better, and it will not be taken away from her.”

Footnotes

  1. Luke 10:1 Some manuscripts seventy; also in verse 17
  2. Luke 10:15 That is, the realm of the dead
  3. Luke 10:27 Deut. 6:5
  4. Luke 10:27 Lev. 19:18
  5. Luke 10:35 A denarius was the usual daily wage of a day laborer (see Matt. 20:2).
  6. Luke 10:42 Some manuscripts but only one thing is needed
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Lukas 10
Svenska Folkbibeln

Jesus sänder ut de sjuttio

10 Därefter utsåg Herren sjuttio[a] andra och sände dem två och två framför sig till varje stad och plats dit han själv skulle komma. 2 Han sade till dem: "Skörden är stor, men arbetarna är få. Be därför skördens Herre att han sänder ut arbetare till sin skörd. 3 Gå ut! Se, jag sänder er som lamm in bland vargar. 4 Ta inte med er någon börs eller lädersäck eller några sandaler, och hälsa inte på någon under vägen. 5 När ni kommer in i ett hus, säg då först: Frid över detta hus. 6 Och om där bor en fridens man, skall den frid ni tillönskar vila över honom. Annars skall den vända tillbaka till er. 7 Stanna i det huset, och ät och drick vad ni får, ty arbetaren är värd sin lön. Flytta inte från hus till hus. 8 Och när ni kommer till en stad där man tar emot er, så ät det som sätts fram åt er. 9 Bota de sjuka i den staden och säg till folket: Guds rike är nu hos er.[b] 10 Men om ni kommer till en stad där man inte tar emot er, gå då ut på gatorna och säg: 11 Till och med dammet som har fastnat på våra fötter i er stad stryker vi av för att vittna mot er. Men det skall ni veta att Guds rike är nu här. 12 Jag säger er att på den dagen skall det bli drägligare för Sodom än för den staden.

13 Ve dig, Korasin! Ve dig, Betsaida! Ty om de kraftgärningar som har utförts i er hade gjorts i Tyrus och Sidon, skulle de för länge sedan ha ångrat sig och suttit i säck och aska.[c] 14 Men så skall det också vid domen bli drägligare för Tyrus och Sidon än för er. 15 Och du, Kapernaum, skall väl du upphöjas till himlen? Nej, ner i helvetet[d] skall du fara. 16 Den som lyssnar till er lyssnar till mig, och den som förkastar er förkastar mig. Och den som förkastar mig, han förkastar honom som har sänt mig."

17 De sjuttio kom glada tillbaka och berättade: "Herre, till och med de onda andarna lyder oss i ditt namn." 18 Han sade till dem: "Jag såg Satan falla ner från himlen som en blixt. 19 Se, jag har gett er makt att trampa på ormar och skorpioner och att stå emot fiendens hela välde. Ingenting skall någonsin skada er. 20 Men gläd er inte så mycket över att andarna lyder er, som över att era namn är skrivna i himlen."

21 I samma stund jublade Jesus i den helige Ande och sade: "Jag prisar dig, Fader, du himlens och jordens Herre, för att du har dolt detta för de visa och kloka men uppenbarat det för de olärda och små. Ja, Fader, detta var din goda vilja. 22 Allt har min Fader överlämnat åt mig. Och ingen vet vem Sonen är utom Fadern, och ingen vet vem Fadern är utom Sonen och den som Sonen vill uppenbara honom för."

Den barmhärtige samariten

23 När de var ensamma, vände sig Jesus till lärjungarna och sade: "Saliga är de ögon som ser det ni ser. 24 Ty jag säger er: Många profeter och kungar ville se vad ni ser, men fick inte se det, och höra det ni hör, men fick inte höra det." 25 Då kom en laglärd fram och ville snärja honom och frågade: "Mästare, vad skall jag göra för att få evigt liv?" 26 Jesus sade till honom: "Vad står skrivet i lagen? Vad läser du där?" 27 Han svarade: "Du skall älska Herren din Gud av hela ditt hjärta och av hela din själ och av hela din kraft och av hela ditt förstånd, och din nästa som dig själv." [e] 28 Jesus sade till honom: "Du svarade rätt. Gör det, så får du leva." 29 Då ville mannen försvara sig och frågade Jesus: "Vem är då min nästa?" 30 Jesus svarade:

"En man var på väg från Jerusalem ner till Jeriko och råkade ut för rövare. De slet av honom kläderna och misshandlade honom. Sedan gav de sig av och lämnade honom där halvdöd. 31 En präst kom händelsevis ner samma väg, och när han fick se mannen gick han förbi. 32 På samma sätt var det med en levit.[f] Han kom till platsen, såg mannen och gick förbi. 33 En samarit[g] som färdades samma väg kom också dit. När han såg mannen, förbarmade han sig över honom. 34 Han gick fram till honom, hällde olja och vin i hans sår och förband dem. Sedan lyfte han upp honom på sin åsna, förde honom till ett värdshus och skötte om honom. 35 Nästa dag tog han fram två denarer och gav åt värdshusvärden och sade: Sköt om honom, och kostar det mer skall jag betala när jag kommer tillbaka. 36 Vem av dessa tre tycker du var en nästa för mannen som hade råkat ut för rövare?" 37 Han svarade: "Den som visade honom barmhärtighet." Då sade Jesus till honom: "Gå du och gör som han."

Jesus hos Marta och Maria

38 Medan de var på väg gick Jesus in i en by, där en kvinna som hette Marta tog emot honom i sitt hem. 39 Hon hade en syster, Maria, som satte sig vid Herrens fötter och lyssnade till hans ord. 40 Marta däremot var helt upptagen med allt som skulle ställas i ordning, och hon gick fram och sade: "Herre, bryr du dig inte om att min syster har lämnat mig ensam att sköta allting? Säg nu till henne att hon hjälper mig." 41 Herren svarade henne: "Marta, Marta, du gör dig bekymmer och oroar dig för så mycket. 42 Men bara ett är nödvändigt. Maria har valt den goda delen, och den skall inte tas ifrån henne."

Footnotes

  1. Lukas 10:1 sjuttio Andra handskrifter: "sjuttiotvå". Gäller även v. 17.
  2. Lukas 10:9 Guds rike är nu hos er Se not till Matt 4:17.
  3. Lukas 10:13 i säck och aska Se not till Matt 11:21.
  4. Lukas 10:15 helvetet Grek. Hades.
  5. Lukas 10:27 3 Mos 19:18, 5 Mos 6:5.
  6. Lukas 10:32 levit Leviterna var tempeltjänare (4 Mos 18:2).
  7. Lukas 10:33 samarit Samariterna var avkomlingar av judar och hednafolk, som efter det nordisraelitiska rikets undergång år 722 f. Kr. bosatte sig i Samariens städer i Israels barns ställe. De antog tron på Israels Gud samtidigt som de ännu en tid fortsatte att dyrka sina egna gudar (2 Kon 17:24-34). När Israels barn återkom från den babyloniska fångenskapen och började bygga upp Jerusalems tempel, begärde samariterna att få delta i tempelbygget, eftersom de tillbad samme Gud. Men deras begäran avvisades under hänvisning till deras falska gudstjänst (Esra 4:1f). Samariterna byggde då ett eget tempel på berget Gerissim (intill Sikem). Detta tempel förstördes av judarna år 129 f. Kr., men samariterna har än i dag sin offerplats där.
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