◀ All Reading Plans / Revised Common Lectionary (Complementary) / 1 Kings 19:15-16 19-21 (Elijah says Follow me); Psalm 16 (Protect me O God); Galatians 5:1 13-25 (Love is the whole of the law); Luke 9:51-62 (Jesus says Follow me) (New English Translation)

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

1 Kings 19:15-16

¹⁵The Lord said to him, “Go back the way you came and then head for the wilderness of Damascus. Go and anoint Hazael king over Syria. ¹⁶You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet.

1 Kings 19:19-21

¹⁹Elijah went from there and found Elisha son of Shaphat. He was plowing with twelve pairs of oxen; he was near the twelfth pair. Elijah passed by him and threw his robe over him. ²⁰He left the oxen, ran after Elijah, and said, “Please let me kiss my father and mother goodbye, then I will follow you.” Elijah^[a] said to him, “Go back! Indeed, what have I done to you?” ²¹Elisha^[b] went back and took his pair of oxen and slaughtered them. He cooked the meat over a fire that he made by burning the harness and yoke.^[c] He gave the people meat and they ate. Then he got up and followed Elijah and became his assistant.

Psalm 16

Psalm 16^[a]

A prayer^[b] of David.

16 Protect me, O God, for I have taken shelter in you.^[c]
²I say to the Lord, “You are the Lord,
my only source of well-being.”^[d]
³As for God’s chosen people who are in the land,
and the leading officials I admired so much^[e]—
⁴their troubles multiply;
they desire other gods.^[f]
I will not pour out drink offerings of blood to their gods,^[g]
nor will I make vows in the name of their gods.^[h]
⁵Lord, you give me stability and prosperity;^[i]
you make my future secure.^[j]
⁶It is as if I have been given fertile fields
or received a beautiful tract of land.^[k]
⁷I will praise^[l] the Lord who^[m] guides^[n] me;
yes, during the night I reflect and learn.^[o]
⁸I constantly trust in the Lord;^[p]
because he is at my right hand, I will not be shaken.
⁹So my heart rejoices
and I am happy;^[q]
my life is safe.^[r]
¹⁰You will not abandon me^[s] to Sheol;^[t]
you will not allow your faithful follower^[u] to see^[v] the Pit.^[w]
¹¹You lead me in^[x] the path of life.^[y]
I experience absolute joy in your presence;^[z]
you always give me sheer delight.^[aa]

Footnotes

Psalm 16:1 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
Psalm 16:1 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
Psalm 16:1 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
Psalm 16:2 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (ʿal) in the sense of “beyond,” see BDB 755 s.v. 2.
Psalm 16:3 tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).
Psalm 16:4 tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (ʿats^evotam, “troubles”) appears to be a plural form of עַצֶּבֶת (ʿatsevet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (ʿats^evim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (ʾakherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (ʾelohim ʾakherim, “other gods”). (In Isa 42:8 the singular form אַחַר (ʾakher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”
Psalm 16:4 tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (ʾakher, “another”) to the plural אֲחֵרִים (ʾakherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods—“the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
Psalm 16:4 tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.
Psalm 16:5 tn Heb “O Lord, the portion of my possession and my cup”; or “the Lord [is] the portion of my possession and my cup.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel, and to a cup of wine, which may symbolize a reward (in Ps 11:6 it symbolizes the judgment one deserves) or divine blessing (see Ps 23:5). The metaphor highlights the fact that God is the psalmist’s source of security and prosperity.
Psalm 16:5 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the Lord as casting his lot (a method used to allot landed property) for him, thus assuring that he will receive a fertile piece of land (see v. 6). As in the previous line, land represents security and economic stability, thus “you make my future secure.”
Psalm 16:6 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל (ʿal), see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
Psalm 16:7 tn Heb “bless,” that is, “proclaim as worthy of praise.”
Psalm 16:7 tn Or “because.”
Psalm 16:7 tn Or “counsels, advises.”
Psalm 16:7 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the Lord speaks to his inner being, as it were, and enables him to grow in moral understanding.
Psalm 16:8 tn Heb “I set the Lord before me continually.” This may mean that the psalmist is aware of the Lord’s presence and sensitive to his moral guidance (see v. 7), or that he trusts in the Lord’s protection (see the following line).
Psalm 16:9 tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (k^evodi, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (k^evedi, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
Psalm 16:9 tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
Psalm 16:10 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
Psalm 16:10 sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
Psalm 16:10 tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
Psalm 16:10 tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
Psalm 16:10 tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24 HT [55:23 ET]; 103:4). Note the parallelism with the previous line.
Psalm 16:11 tn Heb “cause me to know”; or “cause me to experience.”
Psalm 16:11 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
Psalm 16:11 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
Psalm 16:11 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (naʿim, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).

Galatians 5:1

Freedom of the Believer

5 For freedom^[a] Christ has set us free. Stand firm, then, and do not be subject again to the yoke^[b] of slavery.

Galatians 5:13-25

Practice Love

¹³For you were called to freedom, brothers and sisters;^[a] only do not use your freedom as an opportunity to indulge your flesh,^[b] but through love serve one another.^[c] ¹⁴For the whole law can be summed up in a single commandment,^[d] namely, “You must love your neighbor as yourself.”^[e] ¹⁵However, if you continually bite and devour one another,^[f] beware that you are not consumed^[g] by one another. ¹⁶But I say, live^[h] by the Spirit and you will not carry out the desires of the flesh.^[i] ¹⁷For the flesh has desires that are opposed to the Spirit, and the Spirit has desires^[j] that are opposed to the flesh, for these are in opposition to^[k] each other, so that you cannot do what you want. ¹⁸But if you are led by the Spirit, you are not under the law. ¹⁹Now the works of the flesh^[l] are obvious:^[m] sexual immorality, impurity, depravity, ²⁰idolatry, sorcery,^[n] hostilities,^[o] strife,^[p] jealousy, outbursts of anger, selfish rivalries, dissensions,^[q] factions, ²¹envying,^[r] murder,^[s] drunkenness, carousing,^[t] and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

²²But the fruit of the Spirit^[u] is love,^[v] joy, peace, patience, kindness, goodness, faithfulness,^[w] ²³gentleness, and^[x] self-control. Against such things there is no law. ²⁴Now those who belong to Christ^[y] have crucified the flesh^[z] with its passions^[aa] and desires. ²⁵If we live by the Spirit, let us also behave in accordance with^[ab] the Spirit.

Footnotes

Galatians 5:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
Galatians 5:13 tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24; …Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
Galatians 5:13 tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).
Galatians 5:14 tn Or “can be fulfilled in one commandment.”
Galatians 5:14 sn A quotation from Lev 19:18.
Galatians 5:15 tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknō and katesthiō, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).
Galatians 5:15 tn Or “destroyed.”
Galatians 5:16 tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).
Galatians 5:16 tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.
Galatians 5:17 tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.
Galatians 5:17 tn Or “are hostile toward” (L&N 39.1).
Galatians 5:19 tn See the note on the word “flesh” in Gal 5:13.
Galatians 5:19 tn Or “clear,” “evident.”
Galatians 5:20 tn Or “witchcraft.”
Galatians 5:20 tn Or “enmities,” “[acts of] hatred.”
Galatians 5:20 tn Or “discord” (L&N 39.22).
Galatians 5:20 tn Or “discord(s)” (L&N 39.13).
Galatians 5:21 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
Galatians 5:21 tc ‡ φόνοι (phonoi, “murders”) is absent in such significant mss as P⁴⁶ א B 33 81 323 945 sa, while the majority of mss (A C D F G Ψ 0122 0278 1175 1241 1505 1739 1881 2464 M lat bo) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, phthonoi phonoi). At the same time, φθόνου φόνου (phthonou phonou, “envy, murder”) is solidly attested in Rom 1:29, suggesting that scribes were not necessarily prone to dropping “murder” accidentally. A decision is difficult, with a slight preference for phonoi here.
Galatians 5:21 tn Or “revelings,” “orgies” (L&N 88.287).
Galatians 5:22 tn That is, the fruit the Spirit produces.
Galatians 5:22 sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.
Galatians 5:22 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
Galatians 5:23 tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.
Galatians 5:24 tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P⁴⁶ D F G 0122*^,2 1505 2464 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of P⁴⁶ with the Western and Byzantine text-groups, the shorter reading is preferred. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
Galatians 5:24 tn See the note on the word “flesh” in Gal 5:13.
Galatians 5:24 tn The Greek term παθήμασιν (pathēmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
Galatians 5:25 tn Or “let us also follow,” “let us also walk by.”

Luke 9:51-62

Rejection in Samaria

⁵¹Now when^[a] the days drew near^[b] for him to be taken up,^[c] Jesus^[d] set out resolutely^[e] to go to Jerusalem. ⁵²He^[f] sent messengers on ahead of him.^[g] As they went along,^[h] they entered a Samaritan village to make things ready in advance^[i] for him, ⁵³but the villagers^[j] refused to welcome^[k] him, because he was determined to go to Jerusalem.^[l] ⁵⁴Now 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^[m] them?”^[n] ⁵⁵But Jesus^[o] turned and rebuked them,^[p] ⁵⁶and they went on to another village.

Challenging Professed Followers

⁵⁷As^[q] they were walking^[r] along the road, someone said to him, “I will follow you wherever you go.”^[s] ⁵⁸Jesus said to him, “Foxes have dens and the birds in the sky^[t] have nests, but the Son of Man has no place to lay his head.”^[u] ⁵⁹Jesus^[v] said to another, “Follow me.” But he replied,^[w] “Lord, first let me go and bury my father.” ⁶⁰But Jesus^[x] said to him, “Let the dead bury their own dead,^[y] but as for you, go and proclaim the kingdom of God.”^[z] ⁶¹Yet^[aa] another said, “I will follow you, Lord, but first let me say goodbye to my family.”^[ab] ⁶²Jesus^[ac] said to him, “No one who puts his^[ad] hand to the plow and looks back^[ae] is fit for the kingdom of God.”^[af]

Footnotes

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.
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).
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.
Luke 9:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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).
Luke 9:52 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 9:52 tn Grk “sent messengers before his face,” an idiom.
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.
Luke 9:52 tn Or “to prepare (things) for him.”
Luke 9:53 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
Luke 9:53 tn Or “did not receive”; this verb, δέχομαι (dechomai), is a term of hospitality or welcome (L&N 34.53).
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.
Luke 9:54 tn Or “destroy.”
Luke 9:54 tc Most mss, especially the later ones (A C D W Θ Ψ ƒ^1,13 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 (P^45,75 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.
Luke 9:55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 9:55 tc Many mss ([D] K Γ Θ ƒ^1,13 [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.
Luke 9:57 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 9:57 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
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 (P^45,75 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.
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).
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).
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.
Luke 9:59 tn Grk “said.”
Luke 9:60 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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).
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.
Luke 9:61 tn Grk “And another also said.”
Luke 9:61 tn Grk “to those in my house.”
Luke 9:62 tn Here δέ (de) has not been translated.
Luke 9:62 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
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.
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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Revised Common Lectionary (Complementary)

Footnotes

Psalm 16[a]

A prayer[b] of David.

Footnotes

Freedom of the Believer

Footnotes

Practice Love

Footnotes

Rejection in Samaria

Challenging Professed Followers

Footnotes

Psalm 16^[a]

A prayer^[b] of David.