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 ƒ^1,13 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.”