chevron-left All Reading Plans / M’Cheyne Bible Reading Plan / Family: 1 Chronicles 21; 1 Peter 2. Secret: Jonah 4; Luke 9. (New English Translation)
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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
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1 Chronicles 21

The Lord Sends a Plague against Israel

21 An adversary[a] opposed[b] Israel, inciting David to count how many warriors Israel had.[c] 2 David told Joab and the leaders of the army,[d] “Go, count the number of warriors[e] from Beer Sheba to Dan. Then bring back a report to me so I may know how many we have.”[f] 3 Joab replied, “May the Lord make his army[g] a hundred times larger! My master, O king, do not all of them serve my master? Why does my master want to do this? Why bring judgment on Israel?”[h]

4 But the king’s edict stood, despite Joab’s objections.[i] So Joab left and traveled throughout Israel before returning to Jerusalem. 5 Joab reported to David the number of warriors.[j] In all Israel there were 1,100,000 sword-wielding[k] soldiers; Judah alone had 470,000 sword-wielding soldiers.[l] 6 Now Joab[m] did not number Levi and Benjamin, for the king’s edict disgusted him. 7 God was also offended by it,[n] so he attacked Israel.

8 David said to God, “I have sinned greatly by doing this! Now, please remove the guilt of your servant, for I have acted very foolishly.” 9 The Lord told Gad, David’s prophet,[o] 10 “Go, tell David, ‘This is what the Lord says: “I am offering you three forms of judgment from which to choose. Pick one of them.”’”[p] 11 Gad went to David and told him, “This is what the Lord says: ‘Pick one of these: 12 three[q] years of famine, or three months being chased by your enemies and struck down by their swords,[r] or three days being struck down by the Lord, during which a plague will invade the land and the angel of the Lord will destroy throughout Israel’s territory.’[s] Now, decide what I should tell the one who sent me.” 13 David said to Gad, “I am very upset! I prefer to be attacked by the Lord, for his mercy is very great; I do not want to be attacked by men!”[t] 14 So the Lord sent a plague through Israel, and 70,000 Israelite men died.

15 God sent an angel[u] to ravage[v] Jerusalem. As he was doing so,[w] the Lord watched[x] and relented from[y] his judgment.[z] He told the angel who was destroying, “That’s enough![aa] Stop now!”[ab]

Now the angel of the Lord was standing near the threshing floor of Ornan[ac] the Jebusite. 16 David looked up and saw the angel of the Lord standing between the earth and sky with his sword drawn and in his hand, stretched out over Jerusalem. David and the leaders, covered with sackcloth, threw themselves down with their faces to the ground.[ad] 17 David said to God, “Was I not the one who decided to number the army? I am the one who sinned and committed this awful deed![ae] As for these sheep—what have they done? O Lord my God, attack me and my family,[af] but remove the plague from your people!”[ag]

18 So the angel of the Lord told Gad to instruct David to go up and build[ah] an altar for the Lord on the threshing floor of Ornan the Jebusite. 19 So David went up as Gad instructed him to do in the name of the Lord.[ai] 20 While Ornan was threshing wheat, he turned and saw the messenger, and he and his four sons hid themselves. 21 When David came to Ornan, Ornan looked and saw David; he came out from the threshing floor and bowed to David with his face[aj] to the ground. 22 David said to Ornan, “Sell me the threshing floor[ak] so I can build[al] on it an altar for the Lord—I’ll pay top price[am]—so that the plague may be removed[an] from the people.” 23 Ornan told David, “You can have it![ao] My master, the king, may do what he wants.[ap] Look, I am giving you the oxen for burnt sacrifices, the threshing sledges for wood, and the wheat for an offering. I give it all to you.” 24 King David replied to Ornan, “No, I insist on buying it for top price.[aq] I will not offer to the Lord what belongs to you or offer a burnt sacrifice[ar] that cost me nothing.[as] 25 So David bought the place from Ornan for 600 pieces of gold.[at] 26 David built there an altar to the Lord and offered burnt sacrifices and peace offerings.[au] He called out to the Lord, and the Lord[av] responded by sending fire from the sky and consuming the burnt sacrifice on the altar. 27 The Lord ordered the messenger[aw] to put his sword back into its sheath.

28 At that time, when David saw that the Lord responded to him at the threshing floor of Ornan the Jebusite, he sacrificed there. 29 Now the Lord’s tabernacle (which Moses had made in the wilderness) and the altar for burnt sacrifices were at that time at the worship center[ax] in Gibeon. 30 But David could not go before it to seek God’s will, for he was afraid of the sword of the angel of the Lord.

Footnotes

  1. 1 Chronicles 21:1 tn Or “Satan.” The Hebrew word שָׂטָן (satan) refers to an adversary, typically used without the article to refer to anyone in an adversarial role. Used with the article in Job 1-2 and Zech 3:1-2, it refers to “The Satan,” the demonic opponent. Of the heavenly accuser in those passages NIDOTTE (IV, 1231) says that “it is improbable that a specific demonic being is referred to (a possible exception may be 1 Chr 21:1).” TLOT (p. 1269) believes that 1 Chr 21:1 represents the first use of “satan” without the article as a personal name. But see the study note at the end of the verse.
  2. 1 Chronicles 21:1 tn Heb “stood against.”
  3. 1 Chronicles 21:1 tn Heb “and incited David to count Israel.” As v. 5 indicates, David was not interested in a general census, but in determining how much military strength he had.sn The parallel text in 2 Sam 24:1 says, “The Lord’s anger again raged against Israel and he incited David against them, saying: ‘Go, count Israel and Judah!’” The version of the incident in the Book of 2 Samuel gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. Many interpreters and translations render the Hebrew שָׂטָן as a proper name here, “Satan” (NEB, NASB, NIV, NRSV). However, the Hebrew term שָׂטָן, which means “adversary,” is used here without the article. Elsewhere when it appears without the article, it refers to a personal or national adversary in the human sphere, the lone exception being Num 22:22, 32, where the angel of the Lord assumes the role of an adversary to Balaam. When referring elsewhere to the spiritual entity known in the NT as Satan, the noun has the article and is used as a title, “the Adversary” (see Job 1:6-9, 12; 2:1-4, 6-7; Zech 3:1-2). In light of usage elsewhere the adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. For compelling linguistic and literary arguments against taking the noun as a proper name here, see S. Japhet, I & II Chronicles (OTL), 374-75.
  4. 1 Chronicles 21:2 tn Or “people.”
  5. 1 Chronicles 21:2 tn Heb “Go, count Israel.” See the note on “had” in v. 1.
  6. 1 Chronicles 21:2 tn Heb “their number.”
  7. 1 Chronicles 21:3 tn Or “people.”
  8. 1 Chronicles 21:3 tn Heb “Why should it become guilt for Israel?” David’s decision betrays an underlying trust in his own strength rather than in divine provision. See also 1 Chr 27:23-24.
  9. 1 Chronicles 21:4 tn Heb “and the word of the king was stronger than Joab.”
  10. 1 Chronicles 21:5 tn Heb “and Joab gave to David the number of the numbering of the army [or “people”].”
  11. 1 Chronicles 21:5 tn Heb “a thousand thousands and 100,000.”
  12. 1 Chronicles 21:5 tc The parallel text in 2 Sam 24:9 has variant figures: “In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers.”
  13. 1 Chronicles 21:6 tn Heb “he”; the proper name (“Joab”) has been substituted for the pronoun here for stylistic reasons; the proper name occurs at the end of the verse in the Hebrew text, where it has been replaced by the pronoun (“him”) in the translation.
  14. 1 Chronicles 21:7 tn Heb “There was displeasure in the eyes of God concerning this thing.”
  15. 1 Chronicles 21:9 tn Heb “seer.”
  16. 1 Chronicles 21:10 tn Heb “Three I am extending to you; choose for yourself one of them and I will do it to you.”
  17. 1 Chronicles 21:12 tc The parallel text in the MT of 2 Sam 24:13 has “seven,” but LXX has “three” there.
  18. 1 Chronicles 21:12 tc Heb “or three months being swept away from before your enemies and the sword of your enemies overtaking.” The Hebrew term נִסְפֶּה (nispeh, Niphal participle from סָפָה, safah) should probably be emended to נֻסְכָה (nusekhah, Qal infinitive from נוּס [nus] with second masculine singular suffix). See 2 Sam 24:13.
  19. 1 Chronicles 21:12 tn Heb “or three days of the sword of the Lord and plague in the land, and the angel of the Lord destroying in all the territory of Israel.”
  20. 1 Chronicles 21:13 tn Heb “There is great distress to me; let me fall into the hand of the Lord, for his mercy is very great, but into the hand of men let me not fall.”
  21. 1 Chronicles 21:15 tn The parallel text of 2 Sam 24:15 reports that God sent a plague, while 24:16-17 attributes this to the instrumentality of an angel.
  22. 1 Chronicles 21:15 tn Or “destroy.”
  23. 1 Chronicles 21:15 tn Heb “while he was destroying.”
  24. 1 Chronicles 21:15 tn Or “saw.”
  25. 1 Chronicles 21:15 tn Or “was grieved because of.”
  26. 1 Chronicles 21:15 tn Heb “concerning the calamity.”
  27. 1 Chronicles 21:15 tn For this nuance of the Hebrew word רַב (rav), see BDB 913 s.v. 1.f.
  28. 1 Chronicles 21:15 tn Heb “Now, drop your hand.”
  29. 1 Chronicles 21:15 tn In the parallel text in 2 Sam 24:16 this individual is called אֲרַוְנָא (ʾaravnaʾ, “Aravna”), traditionally “Araunah.” The form of the name found here also occurs in vv. 18-28.
  30. 1 Chronicles 21:16 tn Heb “and David and the elders, covered with sackcloth, fell on their faces.”
  31. 1 Chronicles 21:17 tn “and doing evil I did evil.” The infinitive absolute precedes the finite form of the verb for emphasis.
  32. 1 Chronicles 21:17 tn Heb “let your hand be on me and on the house of my father.”
  33. 1 Chronicles 21:17 tn Heb “but on your people not for a plague.”
  34. 1 Chronicles 21:18 tn Heb “that he should go up to raise up.”
  35. 1 Chronicles 21:19 tn Heb “and David went up by the word of Gad which he spoke in the name of the Lord.”
  36. 1 Chronicles 21:21 tn Heb “nostrils.”
  37. 1 Chronicles 21:22 tn Heb “the place of the threshing floor.”
  38. 1 Chronicles 21:22 tn Following the imperative, the prefixed verbal form with vav (ו) conjunctive here indicates the immediate purpose: “so I can build.”
  39. 1 Chronicles 21:22 tn Heb “For full silver sell to me.”
  40. 1 Chronicles 21:22 tn Following the imperative and first person prefixed verbal form with vav (ו) conjunctive, this third person prefixed verbal form with vav conjunctive introduces the ultimate purpose: “so the plague may be removed.”
  41. 1 Chronicles 21:23 tn Heb “take for yourself.”
  42. 1 Chronicles 21:23 tn Heb “what is good in his eyes.”
  43. 1 Chronicles 21:24 tn Heb “No, for buying I will buy for full silver.” The infinitive absolute precedes the finite verb for emphasis.
  44. 1 Chronicles 21:24 tc The parallel text in 2 Sam 24:24 has the plural “burnt sacrifices.”
  45. 1 Chronicles 21:24 tn Or “without [paying] compensation.”
  46. 1 Chronicles 21:25 tc The parallel text of 2 Sam 24:24 says David bought the threshing floor and the oxen for “fifty pieces of silver.” This would have been about 20 ounces (568 grams) of silver by weight.tn Heb “six hundred shekels of gold.” This would have been about 15 lbs. (6.8 kg) of gold by weight.
  47. 1 Chronicles 21:26 tn Or “tokens of peace.”
  48. 1 Chronicles 21:26 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
  49. 1 Chronicles 21:27 tn Heb “spoke to the messenger.”
  50. 1 Chronicles 21:29 tn Or “high place.”
1 Peter 2

2 So get rid of[a] all evil and all deceit and hypocrisy and envy and all slander. 2 And[b] yearn[c] like newborn infants for pure, spiritual milk,[d] so that by it you may grow up to[e] salvation,[f] 3 if you have experienced[g] the Lord’s kindness.[h]

A Living Stone, a Chosen People

4 So as you come to him,[i] a living stone rejected by men but[j] chosen and precious[k] in God’s sight, 5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer[l] spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says[m] in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone,[n] and whoever believes[o] in him[p] will never[q] be put to shame.”[r] 7 So you who believe see[s] his value,[t] but for those who do not believe, the stone that the builders rejected has become the[u] cornerstone,[v] 8 and a stumbling-stone[w] and a rock to trip over.[x] They stumble[y] because they disobey the word, as they were destined to do.[z] 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues[aa] of the one who called you out of darkness into his marvelous light. 10 You[ab] once were not a people, but now you are God’s people. You were shown no mercy,[ac] but now you have received mercy.

11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct[ad] among the non-Christians,[ae] so that though[af] they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.[ag]

Submission to Authorities

13 Be subject to every human institution[ah] for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions[ai] to punish wrongdoers and praise[aj] those who do good. 15 For God wants you[ak] to silence the ignorance of foolish people by doing good. 16 Live[al] as free people, not using your freedom as a pretext for evil, but as God’s slaves.[am] 17 Honor all people, love the family of believers,[an] fear God, honor the king.

18 Slaves,[ao] be subject[ap] to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor,[aq] if because of conscience toward God[ar] someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.[as] 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He[at] committed no sin nor was deceit found in his mouth.[au] 23 When he was maligned, he[av] did not answer back; when he suffered, he threatened[aw] no retaliation,[ax] but committed himself to God[ay] who judges justly. 24 He[az] himself bore our sins[ba] in his body on the tree, that we may cease from sinning[bb] and live for righteousness. By his[bc] wounds[bd] you were healed.[be] 25 For you were going astray like sheep[bf] but now you have turned back to the shepherd and guardian of your souls.

Footnotes

  1. 1 Peter 2:1 tn Or “put away.”
  2. 1 Peter 2:2 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
  3. 1 Peter 2:2 tn Grk “getting rid of…yearn for.”
  4. 1 Peter 2:2 tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.
  5. 1 Peter 2:2 tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.
  6. 1 Peter 2:2 tc The Byzantine text lacks εἰς σωτηρίαν (eis sōtērian, “to salvation”), while the words are found in the earliest and best witnesses, along with others (P72 א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation may have seemed theologically objectionable, it is easy to see why some scribes would omit it.
  7. 1 Peter 2:3 tn Grk “have tasted that the Lord is kind.”
  8. 1 Peter 2:3 sn A quotation from Ps 34:8.
  9. 1 Peter 2:4 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
  10. 1 Peter 2:4 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  11. 1 Peter 2:4 tn Grk “chosen, precious.”
  12. 1 Peter 2:5 tn Grk “unto a holy priesthood to offer.”
  13. 1 Peter 2:6 tn Grk “it contains,” “it stands.”
  14. 1 Peter 2:6 tn Grk “chosen, precious.”
  15. 1 Peter 2:6 tn Grk “the one who believes.”
  16. 1 Peter 2:6 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.
  17. 1 Peter 2:6 tn The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
  18. 1 Peter 2:6 sn A quotation from Isa 28:16.
  19. 1 Peter 2:7 tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.
  20. 1 Peter 2:7 tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).
  21. 1 Peter 2:7 tn Grk “the head of the corner.”
  22. 1 Peter 2:7 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
  23. 1 Peter 2:8 tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
  24. 1 Peter 2:8 sn A quotation from Isa 8:14.
  25. 1 Peter 2:8 tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  26. 1 Peter 2:8 tn Grk “to which they were also destined.”
  27. 1 Peter 2:9 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
  28. 1 Peter 2:10 tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  29. 1 Peter 2:10 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
  30. 1 Peter 2:12 tn Grk “keeping your conduct good.”
  31. 1 Peter 2:12 tn Grk “the Gentiles,” used here of those who are not God’s people.
  32. 1 Peter 2:12 tn Grk “in order that in what they malign you.”
  33. 1 Peter 2:12 tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).
  34. 1 Peter 2:13 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
  35. 1 Peter 2:14 tn Grk “those sent by him.”
  36. 1 Peter 2:14 tn Grk “for the punishment…and the praise.”
  37. 1 Peter 2:15 tn Grk “because thus it is God’s will.”
  38. 1 Peter 2:16 tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”
  39. 1 Peter 2:16 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  40. 1 Peter 2:17 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
  41. 1 Peter 2:18 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
  42. 1 Peter 2:18 tn Grk “being subject,” but continuing the sense of command from vs. 13.
  43. 1 Peter 2:19 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
  44. 1 Peter 2:19 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P72 [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 5 436 1735 M lat co), and best explains the rise of the others.tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
  45. 1 Peter 2:20 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
  46. 1 Peter 2:22 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  47. 1 Peter 2:22 sn A quotation from Isa 53:9.
  48. 1 Peter 2:23 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  49. 1 Peter 2:23 tn Grk “he did not threaten, but.”
  50. 1 Peter 2:23 sn An allusion to Isa 53:7.
  51. 1 Peter 2:23 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
  52. 1 Peter 2:24 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  53. 1 Peter 2:24 sn A quotation from Isa 53:4, 12.
  54. 1 Peter 2:24 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaō, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
  55. 1 Peter 2:24 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  56. 1 Peter 2:24 tn Grk the singular: “wound”; “injury.”
  57. 1 Peter 2:24 sn A quotation from Isa 53:5.
  58. 1 Peter 2:25 sn A quotation from Isa 53:6.
Jonah 4

Jonah Responds to God’s Kindness

4 This displeased Jonah terribly[a] and he became very angry.[b] 2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought[c] would happen[d] when I was in my own country.[e] This is what I tried to prevent[f] by attempting to escape to Tarshish,[g] because I knew[h] that you are a gracious and compassionate God, slow to anger[i] and abounding[j] in mercy, and one who relents concerning threatened judgment.[k] 3 So now, Lord, kill me instead,[l] because I would rather die than live!”[m] 4 The Lord said, “Are you really so very[n] angry?”[o]

5 Jonah left the city and sat down east[p] of it.[q] He made a shelter for himself there and sat down under it in the shade to see what would happen to the city.[r] 6 The Lord God appointed[s] a little plant[t] and caused it to grow up over Jonah to be a shade over his head to rescue[u] him from his misery.[v] Now Jonah was very delighted[w] about the little plant.

7 So God sent[x] a worm at dawn the next day, and it attacked the little plant so that it dried up. 8 When the sun began to shine, God sent[y] a hot[z] east wind. So the sun beat down[aa] on Jonah’s head, and he grew faint. So he despaired of life[ab] and said, “I would rather die than live!”[ac]

9 God said to Jonah, “Are you really so very angry[ad] about the little plant?” And he said, “I am as angry[ae] as I could possibly be!”[af] 10 The Lord said, “You were upset[ag] about this little[ah] plant, something for which you did not work, nor did you do anything to make it grow. It grew up overnight and died the next day.[ai] 11 Should I[aj] not be more[ak] concerned[al] about Nineveh, this enormous city?[am] There are more than 120,000 people in it who do not know right from wrong,[an] as well as many animals.”[ao]

Footnotes

  1. Jonah 4:1 tn Heb “It was evil to Jonah, a great evil.” The cognate accusative construction וַיֵּרע...רָעָה (vayyeraʿ…raʿah) emphasizes the great magnitude of his displeasure (e.g., Neh 2:10 for the identical construction; see IBHS 167 §10.2.1g). The verb רָעַע (raʿaʿ) means “to be displeasing” (BDB 949 s.v. רָעַע 1; e.g., Gen 21:11, 12; 48:17; Num 11:16; 22:34; Josh 24:15; 1 Sam 8:6; 2 Sam 11:25; Neh 2:10; 13:8; Prov 24:18; Jer 40:4). The use of the verb רָעַע (“to be evil, bad”) and the noun רָעָה (“evil, bad, calamity”) here in 4:1 creates a wordplay with the use of רָעָה in 3:8-10. When God saw that the Ninevites repented from their moral evil (רָעָה), he relented from the calamity (רָעָה) that he had threatened—and this development greatly displeased (רָעָה) Jonah.
  2. Jonah 4:1 tn Heb “it burned to him.” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. חָרָה). It is related to the noun חֲרוֹן (kharon, “heat/burning”) in the phrase “the heat of his anger” in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God’s burning anger “cooled off” when the Ninevites repented, but Jonah’s anger was “kindled” when God did not destroy Nineveh.
  3. Jonah 4:2 tn Heb “my saying?” The first common singular suffix on דְבָרִי (devari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (ʾamar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), and “I knew from the very beginning” (CEV).
  4. Jonah 4:2 tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.
  5. Jonah 4:2 tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”), so it is rendered as an emphatic declaration in the translation.
  6. Jonah 4:2 tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means, “I originally fled,” or, “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) to do [something] for the first time, beforehand: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), and “I fled at first” (NAB); (2) to do [something] early, to hasten to do [something]: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), and “I did my best to run away” (TEV); and (3) to anticipate, forestall [something]: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), and “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) to do [something] early, to hasten to do [something]: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) to go before, to be in front: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) to do [something] the first time = “This is why I originally fled to Tarshish” and (2) to anticipate, forestall [something] = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”
  7. Jonah 4:2 tn See note on the phrase “to Tarshish” in 1:3.sn The narrator skillfully withheld Jonah’s motivations from the reader up to this point for rhetorical effect—to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3—he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent, and consequently God more than likely would relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would therefore judge them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the Lord would spare Israel’s main and cruel enemy. Jonah probably wanted God to destroy Nineveh for three reasons: (1) as a loyal nationalist, he despised non-Israelites (cf. 1:9); (2) he believed that idolaters had forfeited any opportunity to be shown mercy (cf. 2:9-10); and (3) the prophets Amos and Hosea had recently announced that God would sovereignly use the Assyrians to judge unrepentant Israel (Hos 9:3; 11:5) and take them into exile (Amos 5:27). If God destroyed Nineveh, the Assyrians would not be able to destroy Israel. The better solution would have been for Jonah to work for the repentance of Nineveh and Israel.
  8. Jonah 4:2 tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.
  9. Jonah 4:2 tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils, it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).
  10. Jonah 4:2 tn Heb “great” (so KJV); cf. ASV, NASB “abundant,” NAB “rich in clemency.”
  11. Jonah 4:2 tn Heb “calamity.” The noun רָעָה (raʿah, “calamity, disaster”) functions as a metonymy of result—the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.sn Jonah is precisely correct in his listing of the Lord’s attributes. See Exod 34:6-7; Num 14:18-19; 2 Chr 30:9; Neh 9:17, 31-32; Pss 86:3-8, 15; 103:2-13; 116:5 (note the parallels to Jonah 2 in Ps 116:1-4); 145:8; Neh 9:17; Joel 2:13.
  12. Jonah 4:3 tn Heb “take my life from me.”
  13. Jonah 4:3 tn Heb “better my death than my life.”
  14. Jonah 4:4 tn Heb “Rightly/thoroughly does it burn to you?” This same question occurs again in v. 9 concerning the withered plant. The Hiphil of יָטַב (yatav, “to do good”) here may have one of two meanings. First, it may mean “to do [something] rightly” in terms of ethical right and wrong (BDB 406 s.v. יָטַב 5.b; HALOT 408 s.v. יטב 3.c; e.g., Gen 4:7; Lev 5:4; Pss 36:4; 119:68; Isa 1:17; Jer 4:22; 13:23). This approach is adopted by many English versions: “Do you have any right to be angry?” (NIV); “Are you right to be angry?” (REB, NJB); “Is it right for you to be angry?” (NRSV, NLT); “Do you have good reason to be angry?” (NASB); “Do you do well to be angry?” (cf. KJV, NKJV, ASV, RSV); “What right do you have to be angry?” (cf. TEV, CEV). Second, it may mean “well, utterly, thoroughly,” as an adverb (BDB 405 s.v. 3; HALOT 408 s.v. 5; e.g., Deut 9:21; 13:15; 17:4; 19:18; 27:8; 1 Sam 16:17; 2 Kgs 11:18; Prov 15:2; Isa 23:16; Jer 1:12; Ezek 33:32; Mic 7:3). This view is adopted by other English versions: “Are you that deeply grieved?” (JPS, NJPS); “Are you so angry?” (NEB). This is also the approach of the Tg. Jonah 4:4: “Are you that greatly angered?” The first interpretation can say such anger reflected the lack of submission to God’s sovereignty that caused Jonah to disobey initially. If God wanted to show mercy or wanted the plant to die, who was Jonah to get angry? But the rightness or wrongness of anger over plant death can seem a trivial question, and the later dialogue may focus on the depth of Jonah’s anger: He would rather be dead than alive (vv. 3, 8), and he concludes by saying that he was as angry as he could possibly be (v. 9; see note on עַד־מָוֶת [ʿad mavet, “to death”] in v. 9). The Lord then uses an a fortiori argument (from lesser to greater): Jonah was very upset that the plant had died (v. 10); likewise, God was very concerned about averting the destruction of Nineveh (v. 11).sn The use of the term יָטַב (yatab, “rightly, good”) creates a wordplay with its antonym רָעָה (raʿah, “evil, wrong”), which is used in 4:1 of Jonah’s bad attitude.
  15. Jonah 4:4 tn Heb “Does it burn to you?” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) to refer to strong anger (BDB 354 s.v. חָרָה). The verb is repeated from v. 1 and will be used again in v. 9.
  16. Jonah 4:5 tn Heb “from the east” or “from the front.” When used to designate a location, the noun קֶדֶם (qedem) may mean “front” (BDB 869 s.v. קֶדֶם 1.a) or “east” (BDB 869 s.v. 1.b). The construction קֶדֶם + preposition מִן (min, “from”) means “from the front” = “in front of” (Job 23:8; Ps 139:5; Isa 9:11) or “from the east” = “eastward, on the east side” (Gen 3:21; 12:8; Num 34:11; Josh 7:2; Ezek 11:23). Because the morning sunrise beat down upon Jonah (v. 8) and the main city gate of Nineveh opened to the east, the term probably means “on the east side” of the city. But “in front of” the city would mean the same in this case.
  17. Jonah 4:5 tn Heb “of the city.” For stylistic reasons, to avoid redundancy, the noun “city” has been replaced here by the pronoun (“it”) in the translation.
  18. Jonah 4:5 sn Apparently Jonah hoped that he might have persuaded the Lord to “change his mind” again (see 3:8-10) and to judge Nineveh after all.
  19. Jonah 4:6 tn The verb מָנָה (manah) in the Piel stem is used elsewhere in Jonah meaning “to send, to appoint” (Jonah 2:1; 4:6-8; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).
  20. Jonah 4:6 tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b), so it can be nuanced “little plant.” For the probable reason that the narrator used the diminutive form here, see the note on “little” in v. 10.
  21. Jonah 4:6 tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (lehatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (lehatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization, which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him, because the next day the Lord killed the plant (v. 7). God’s primary motivation was to create a situation to “rescue” Jonah from his bad attitude. Nevertheless, the narrator’s choice of the somewhat ambiguous consonantal form להציל might have been done to create a wordplay on נָצַל (“to rescue, deliver”) and צָלַל (“to shade”). Jonah thought that God was providing him shade, but God was really working to deliver him from his evil attitude, as the ensuing dialogue indicates.
  22. Jonah 4:6 tn Or “evil attitude.” The meaning of the noun רָעָה (raʿah) is intentionally ambiguous; the author puns on its broad range of meanings to create a polysemantic wordplay. It can signify (1) “distress, misery, discomfort,” (2) “misfortune, injury,” (3) “calamity, disaster,” (4) “moral evil,” and (5) “ill-disposed, evil attitude” (see BDB 949 s.v. רָעָה; HALOT 1262-63 s.v. רָעָה). The narrator has used several meanings of רָעָה in 3:8-4:2, namely, “moral evil” (3:8, 10) and “calamity, disaster” (3:9, 10; 4:2), as well as the related verb רָעַע (raʿaʿ, “to be displeasing”; see 4:1). Here the narrator puns on the meaning “discomfort” created by the scorching desert heat, but God’s primary motivation is to “deliver” Jonah, not from something as trivial as physical discomfort from heat, but from his sinful attitude about God’s willingness to spare Nineveh. This gives the term an especially ironic twist: Jonah is only concerned about being delivered from his physical “discomfort,” while God wants to deliver him from his “evil attitude.”
  23. Jonah 4:6 tn Heb “he rejoiced with great joy.” The cognate accusative construction repeats the verb and noun of the consonantal root שׂמח (smkh, “rejoice”) for emphasis; it means, “he rejoiced with great joy,” or, “he was greatly delighted” (see IBHS 167 §10.2.1g). This cognate accusative construction ironically mirrors the identical syntax of v. 1: “he was angry with great anger.” The narrator repeated this construction to emphasize the contrast between Jonah’s anger that Nineveh was spared and his joy that his discomfort was relieved.
  24. Jonah 4:7 tn Or “appointed.” The verb מָנָה (manah) in the Piel stem means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).
  25. Jonah 4:8 tn Or “appointed.” See preceding note on v. 7.
  26. Jonah 4:8 tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי). Therefore, the BHS editors propose a conjectural emendation to the adjective, חֲרִיפִית (kharifit, “autumnal”), from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon, and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).tn Heb “autumnal” or “sultry.” The adjective חֲרִישִׁית is a hapax legomenon whose meaning is unclear. It might mean “autumnal” (from I חָרַשׁ, kharash; “to plough” [in the autumn harvest-time]). BDB 362 s.v. חֲרִישִׁי considers it mere conjecture that it means “silent” = “sultry” (from IV. חרשׁ, “to be silent.” The form חֲרִישִׁית might be a misspelling (שׁ for שׂ) of an alternate spelling (שׂ can replace ס) of חֲרִיסִית (kharisit) from the noun חֶרֶס (kheres, “sun”) and so mean “hot” (BDB 362 s.v.).
  27. Jonah 4:8 tn Heb “attacked” or “smote.”
  28. Jonah 4:8 tn Heb “he asked his soul to die.”
  29. Jonah 4:8 tn Heb “better my death than my life.”sn Jonah repeats his assessment, found also in 4:3.
  30. Jonah 4:9 tn Heb “Does it burn so thoroughly to you?”; or “Does it burn rightly to you?” See note on this expression in v. 4.
  31. Jonah 4:9 tn Heb “It thoroughly burns to me”; or “It rightly burns to me.”
  32. Jonah 4:9 tn Heb “unto death.” The phrase עַד־מָוֶת (ʿad mavet, “unto death”) is an idiomatic expression meaning “to the extreme” or simply “extremely [angry]” (HALOT 563 s.v. מָוֶת 1.c). The noun מָוֶת (“death”) is often used as an absolute superlative with a negative sense, similar to the English expression “bored to death” (IBHS 267-69 §14.5). For example, “his soul was vexed to death” (לָמוּת, lamut) means that he could no longer endure it (Judg 16:16), and “love is as strong as death” (כַמָּוֶת, kammavet) means love is irresistible or exceedingly strong (Song 8:6). Here the expression “I am angry unto death” (עַד־מָוֶת) means that Jonah could not be more angry. Unfortunately, this idiomatic expression has gone undetected by virtually every other major English version to date (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV, NJB, JPS, NJPS). The only English version that comes close to representing the idiom correctly is BBE: “I have a right to be truly angry.”
  33. Jonah 4:10 tn Heb “were troubled.” The verb חוּס (khus) has a basic threefold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare [someone from death/judgment]” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). Clearly, here God is referring to Jonah’s remorse and anger when the plant died (vv. 7-9), so here it probably means “to be troubled about” (HALOT 298 s.v. 1.c) rather than “to pity” (BDB 299 s.v. c). Elsewhere חוּס describes emotional grief caused by the loss of property (Gen 45:20) and the death of family members (Deut 13:9 [ET 13:8]). The verb חוּס is derived from a common Semitic root with a basic meaning, “to pour out; to flow,” that is used in reference to emotion and tears in particular. This is seen in the Hebrew expression תָחוּס עֵין (takhus ʿen, “the eyes flow”), picturing tears of concern and grief (cf., Gen 45:20; Deut 13:9 [ET 13:8]). The verb חוּס will be used again in v. 11 but in a different sense (see note on v. 11).
  34. Jonah 4:10 tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- that denotes a diminutive (see IBHS 92 §5.7b); so it can be nuanced “little plant.” The contrast between Jonah’s concern for his “little” plant (v. 10) and God’s concern about this “enormous” city (v. 11) could not be greater! Jonah’s misplaced priorities look exceedingly foolish and self-centered in comparison to God’s global concern about the fate of 120,000 pagans.
  35. Jonah 4:10 tn Heb “which was a son of a night and perished [as] a son of a night.”
  36. Jonah 4:11 tn The emphatic use of the independent pronouns “you” and “I” (אַתָּה, ʾattah, and אֲנִי, ʾani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the Lord.
  37. Jonah 4:11 tn Heb “You…Should I not spare…?” This is an a fortiori argument from lesser to greater. Since Jonah was “upset” (חוּס, khus) about such a trivial matter as the death of a little plant (the lesser), God had every right to “spare” (חוּס) the enormously populated city of Nineveh (the greater). The phrase “even more” does not appear in Hebrew but is implied by this a fortiori argument.
  38. Jonah 4:11 tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic threefold range of meanings: (1) “to be troubled about”; (2) “to look with compassion upon”; and (3) “to show pity, to spare,” with respect to death/judgment (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means, regarding judgment, “to show pity, spare” (BDB 298 s.v. b; HALOT 298 s.v. 2, 3; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:18; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage—“be upset about” in v. 10 and “to spare” in v. 11—therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.”
  39. Jonah 4:11 tn Heb “the great city.”
  40. Jonah 4:11 tn Heb “their right from their left.” Interpreters wonder exactly what deficiency is meant by the phrase “do not know their right from their left.” The expression does not appear elsewhere in biblical Hebrew. It probably does not mean, as sometimes suggested, that Nineveh had 120,000 small children (the term אָדָם, ʾadam, “people,” does not seem to be used of children alone). In any case, it refers to a deficiency in discernment of which Jonah and the initial readers of Jonah would no doubt have considered themselves free. For partial parallels see 2 Sam 19:35; Eccl 10:2; Ezek 22:26; 44:23.
  41. Jonah 4:11 tn Heb “and many animals.”
Luke 9

The Sending of the Twelve Apostles

9 After[a] Jesus[b] called[c] the twelve[d] together, he gave them power and authority over all demons and to cure[e] diseases, 2 and he sent[f] them out to proclaim[g] the kingdom of God[h] and to heal the sick.[i] 3 He[j] said to them, “Take nothing for your[k] journey—no staff,[l] no bag,[m] no bread, no money, and do not take an extra tunic.[n] 4 Whatever[o] house you enter, stay there[p] until you leave the area.[q] 5 Wherever[r] they do not receive you,[s] as you leave that town,[t] shake the dust off[u] your feet as a testimony against them.” 6 Then[v] they departed and went throughout[w] the villages, proclaiming the good news[x] and healing people everywhere.

Herod’s Confusion about Jesus

7 Now Herod[y] the tetrarch[z] heard about everything that was happening, and he was thoroughly perplexed,[aa] because some people were saying that John[ab] had been raised from the dead, 8 while others were saying that Elijah[ac] had appeared, and still others that one of the prophets of long ago had risen.[ad] 9 Herod said, “I had John[ae] beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus.[af]

The Feeding of the Five Thousand

10 When[ag] the apostles returned,[ah] they told Jesus[ai] everything they had done. Then[aj] he took them with him and they withdrew privately to a town[ak] called Bethsaida.[al] 11 But when the crowds found out, they followed him. He[am] welcomed them, spoke to them about the kingdom of God,[an] and cured those who needed healing.[ao] 12 Now the day began to draw to a close,[ap] so[aq] the twelve came and said to Jesus,[ar] “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging[as] and food, because we are in an isolated place.”[at] 13 But he said to them, “You[au] give them something to eat.” They[av] replied,[aw] “We have no more than five loaves and two fish—unless[ax] we go[ay] and buy food[az] for all these people.” 14 (Now about 5,000 men[ba] were there.)[bb] Then[bc] he said to his disciples, “Have[bd] them sit down in groups of about fifty each.” 15 So they did as Jesus directed,[be] and the people[bf] all sat down.

16 Then[bg] he took the five loaves and the two fish, and looking up to heaven he gave thanks[bh] and broke them. He gave them to the disciples to set before the crowd. 17 They all ate and were satisfied, and what was left over[bi] was picked up—twelve baskets of broken pieces.

Peter’s Confession

18 Once[bj] when Jesus[bk] was praying[bl] by himself, and his disciples were nearby, he asked them,[bm] “Who do the crowds say that I am?”[bn] 19 They[bo] answered,[bp] “John the Baptist; others say Elijah;[bq] and still others that one of the prophets of long ago has risen.”[br] 20 Then[bs] he said to them, “But who do you say that I am?” Peter[bt] answered,[bu] “The Christ[bv] of God.” 21 But he forcefully commanded[bw] them not to tell this to anyone,[bx] 22 saying, “The Son of Man must suffer[by] many things and be rejected by the elders,[bz] chief priests, and experts in the law,[ca] and be killed, and on the third day be raised.”[cb]

A Call to Discipleship

23 Then[cc] he said to them all,[cd] “If anyone wants to become my follower,[ce] he must deny[cf] himself, take up his cross daily,[cg] and follow me. 24 For whoever wants to save his life[ch] will lose it,[ci] but whoever loses his life because of me[cj] will save it. 25 For what does it benefit a person[ck] if he gains the whole world but loses or forfeits himself? 26 For whoever is ashamed[cl] of me and my words, the Son of Man will be ashamed of that person[cm] when he comes in his glory and in the glory[cn] of the Father and of the holy angels. 27 But I tell you most certainly,[co] there are some standing here who will not[cp] experience[cq] death before they see the kingdom of God.”[cr]

The Transfiguration

28 Now[cs] about eight days[ct] after these sayings, Jesus[cu] took with him Peter, John, and James, and went up the mountain to pray. 29 As[cv] he was praying,[cw] the appearance of his face was transformed,[cx] and his clothes became very bright, a brilliant white.[cy] 30 Then[cz] two men, Moses and Elijah,[da] began talking with him.[db] 31 They appeared in glorious splendor and spoke about his departure[dc] that he was about to carry out[dd] at Jerusalem. 32 Now Peter and those with him were quite sleepy,[de] but as they became fully awake,[df] they saw his glory and the two men standing with him. 33 Then[dg] as the men[dh] were starting to leave,[di] Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters,[dj] one for you and one for Moses and one for Elijah”—not knowing what he was saying. 34 As[dk] he was saying this, a cloud[dl] came[dm] and overshadowed[dn] them, and they were afraid as they entered the cloud. 35 Then[do] a voice came from the cloud, saying, “This is my Son, my Chosen One.[dp] Listen to him!”[dq] 36 After[dr] the voice had spoken, Jesus was found alone. So[ds] they kept silent and told no one[dt] at that time[du] anything of what they had seen.

Healing a Boy with an Unclean Spirit

37 Now on[dv] the next day, when they had come down from the mountain, a large crowd met him. 38 Then[dw] a man from the crowd cried out,[dx] “Teacher, I beg you to look at[dy] my son—he is my only child! 39 A[dz] spirit seizes him, and he suddenly screams;[ea] it throws him into convulsions[eb] and causes him to foam at the mouth. It hardly ever leaves him alone, torturing[ec] him severely. 40 I[ed] begged[ee] your disciples to cast it out, but[ef] they could not do so.”[eg] 41 Jesus answered,[eh] “You[ei] unbelieving[ej] and perverse generation! How much longer[ek] must I be with you and endure[el] you?[em] Bring your son here.” 42 As[en] the boy[eo] was approaching, the demon threw him to the ground[ep] and shook him with convulsions.[eq] But Jesus rebuked[er] the unclean[es] spirit, healed the boy, and gave him back to his father. 43 Then[et] they were all astonished at the mighty power[eu] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd[ev] was amazed at everything Jesus[ew] was doing, he said to his disciples, 44 “Take these words to heart,[ex] for the Son of Man is going to be betrayed into the hands of men.”[ey] 45 But they did not understand this statement; its meaning[ez] had been concealed[fa] from them, so that they could not grasp it. Yet[fb] they were afraid to ask him about this statement.

Concerning the Greatest

46 Now an argument started among the disciples[fc] as to which of them might be[fd] the greatest. 47 But when Jesus discerned their innermost thoughts,[fe] he took a child, had him stand by[ff] his side, 48 and said to them, “Whoever welcomes[fg] this child[fh] in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.”[fi]

On the Right Side

49 John answered,[fj] “Master, we saw someone casting out demons in your name, and we tried to stop[fk] him because he is not a disciple[fl] along with us.” 50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

51 Now when[fm] the days drew near[fn] for him to be taken up,[fo] Jesus[fp] set out resolutely[fq] to go to Jerusalem. 52 He[fr] sent messengers on ahead of him.[fs] As they went along,[ft] they entered a Samaritan village to make things ready in advance[fu] for him, 53 but the villagers[fv] refused to welcome[fw] him, because he was determined to go to Jerusalem.[fx] 54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume[fy] them?”[fz] 55 But Jesus[ga] turned and rebuked them,[gb] 56 and they went on to another village.

Challenging Professed Followers

57 As[gc] they were walking[gd] along the road, someone said to him, “I will follow you wherever you go.”[ge] 58 Jesus said to him, “Foxes have dens and the birds in the sky[gf] have nests, but the Son of Man has no place to lay his head.”[gg] 59 Jesus[gh] said to another, “Follow me.” But he replied,[gi] “Lord, first let me go and bury my father.” 60 But Jesus[gj] said to him, “Let the dead bury their own dead,[gk] but as for you, go and proclaim the kingdom of God.”[gl] 61 Yet[gm] another said, “I will follow you, Lord, but first let me say goodbye to my family.”[gn] 62 Jesus[go] said to him, “No one who puts his[gp] hand to the plow and looks back[gq] is fit for the kingdom of God.”[gr]

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 Ξmg [ƒ1,13] [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 P45,75 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.”
  126. Luke 9:37 tn Grk “Now it happened that on.” 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.
  127. Luke 9:38 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).
  128. Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  129. Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
  130. Luke 9:39 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).
  131. Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
  132. Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
  133. Luke 9:39 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
  134. Luke 9:40 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
  135. Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
  136. Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  137. Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
  138. Luke 9:41 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
  139. Luke 9:41 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
  140. Luke 9:41 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
  141. Luke 9:41 tn Grk “how long.”
  142. Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
  143. Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  144. Luke 9:42 tn Here δέ (de) has not been translated.
  145. Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
  146. Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
  147. Luke 9:42 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
  148. Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  149. Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
  150. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
  151. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
  152. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
  153. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ13 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P75 א B D L Ξ ƒ1 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
  154. Luke 9:44 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
  155. Luke 9:44 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
  156. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
  157. Luke 9:45 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
  158. Luke 9:45 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  159. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
  160. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
  161. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
  162. Luke 9:47 tn On this use of παρά (para), see BDF §238.
  163. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  164. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
  165. Luke 9:48 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
  166. Luke 9:49 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
  167. Luke 9:49 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekōluomen; found in P75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekōlusamen; found in A C D W Θ Ψ ƒ1,13 33 M co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.
  168. Luke 9:49 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
  169. Luke 9:51 tn Grk “And it happened that when.” 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.
  170. Luke 9:51 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
  171. Luke 9:51 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
  172. Luke 9:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  173. Luke 9:51 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
  174. Luke 9:52 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  175. Luke 9:52 tn Grk “sent messengers before his face,” an idiom.
  176. Luke 9:52 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuthentes) has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
  177. Luke 9:52 tn Or “to prepare (things) for him.”
  178. Luke 9:53 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
  179. Luke 9:53 tn Or “did not receive”; this verb, δέχομαι (dechomai), is a term of hospitality or welcome (L&N 34.53).
  180. Luke 9:53 tn Grk “because his face was set toward Jerusalem.”sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
  181. Luke 9:54 tn Or “destroy.”
  182. Luke 9:54 tc Most mss, especially the later ones (A C D W Θ Ψ ƒ1,13 33 M it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (P45,75 א B L Ξ 579 700* 1241 lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.sn An allusion to 2 Kgs 1:10, 12, 14.
  183. Luke 9:55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  184. Luke 9:55 tc Many mss ([D] K Γ Θ ƒ1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss. sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
  185. Luke 9:57 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  186. Luke 9:57 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
  187. Luke 9:57 tc Most mss (A C W Θ Ψ ƒ13 33 M) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (P45,75 א B D L Ξ ƒ1 lat co).sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
  188. Luke 9:58 tn Or “the wild birds”; Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  189. Luke 9:58 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
  190. Luke 9:59 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  191. Luke 9:59 tn Grk “said.”
  192. Luke 9:60 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  193. Luke 9:60 sn There are several options for the meaning of Jesus’ reply Let the dead bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. (See, e.g., C. A. Evans, Jesus and the Ossuaries, 26-30.) Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).
  194. Luke 9:60 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.
  195. Luke 9:61 tn Grk “And another also said.”
  196. Luke 9:61 tn Grk “to those in my house.”
  197. Luke 9:62 tn Here δέ (de) has not been translated.
  198. Luke 9:62 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  199. Luke 9:62 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
  200. Luke 9:62 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 60.
New English Translation (NET)

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