Luke 10:4-12

10:4 Do not carry ¹  a money bag, ²  a traveler’s bag, ³  or sandals, and greet no one on the road. ⁴  10:5 Whenever ⁵  you enter a house, ⁶  first say, ‘May peace ⁷  be on this house!’ 10:6 And if a peace-loving person ⁸  is there, your peace will remain on him, but if not, it will return to you. ⁹  10:7 Stay ¹⁰  in that same house, eating and drinking what they give you, ¹¹  for the worker deserves his pay. ¹²  Do not move around from house to house. 10:8 Whenever ¹³  you enter a town ¹⁴  and the people ¹⁵  welcome you, eat what is set before you. 10:9 Heal ¹⁶  the sick in that town ¹⁷  and say to them, ‘The kingdom of God ¹⁸  has come upon ¹⁹  you!’ 10:10 But whenever ²⁰  you enter a town ²¹  and the people ²²  do not welcome ²³  you, go into its streets ²⁴  and say, 10:11 ‘Even the dust of your town ²⁵  that clings to our feet we wipe off ²⁶  against you. ²⁷  Nevertheless know this: The kingdom of God has come.’ ²⁸  10:12 I tell you, it will be more bearable on that day for Sodom ²⁹  than for that town! ³⁰ 

Luke 12:22

Exhortation Not to Worry

12:22 Then ³¹  Jesus ³²  said to his ³³  disciples, “Therefore I tell you, do not worry ³⁴  about your ³⁵  life, what you will eat, or about your ³⁶  body, what you will wear.

Luke 22:35

22:35 Then ³⁷  Jesus ³⁸  said to them, “When I sent you out with no money bag, ³⁹  or traveler’s bag, ⁴⁰  or sandals, you didn’t lack ⁴¹  anything, did you?” They replied, ⁴²  “Nothing.”

Psalms 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ⁴³ 

Matthew 10:9-10

10:9 Do not take gold, silver, or copper in your belts, 10:10 no bag ⁴⁴  for the journey, or an extra tunic, ⁴⁵  or sandals or staff, ⁴⁶  for the worker deserves his provisions.

Mark 6:8-9

6:8 He instructed them to take nothing for the journey except a staff ⁴⁷  – no bread, no bag, ⁴⁸  no money in their belts – 6:9 and to put on sandals but not to wear two tunics. ⁴⁹ 

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ⁵⁰  Many who heard him were astonished, saying, “Where did he get these ideas? ⁵¹  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Mark 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ⁵²  above Jesus. ⁵³  Then, ⁵⁴  after tearing it out, they lowered the stretcher the paralytic was lying on.

[10:4]  ¹ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ² tn Traditionally, “a purse.”

[10:4]  ³ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ⁴ tn Or “no one along the way.”

[10:5]  ⁵ tn Here δέ (de) has not been translated.

[10:5]  ⁶ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ⁷ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ⁸ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁹ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ¹⁰ tn Here δέ (de) has not been translated.

[10:7]  ¹¹ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹² sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ¹³ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁴ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁵ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ¹⁷ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ¹⁹ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ²⁰ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ²¹ tn Or “city.”

[10:10]  ²² tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ²³ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ²⁴ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ²⁵ tn Or “city.”

[10:11]  ²⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²⁸ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ²⁹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ³⁰ tn Or “city.”

[12:22]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ³³ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ³⁴ tn Or “do not be anxious.”

[12:22]  ³⁵ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ³⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[22:35]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ³⁹ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ⁴⁰ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ⁴¹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁴² tn Grk “said.”

[37:3]  ⁴³ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[10:10]  ⁴⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:10]  ⁴⁵ tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.

[10:10]  ⁴⁶ sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) 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.

[6:8]  ⁴⁷ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ⁴⁸ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:9]  ⁴⁹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[6:2]  ⁵⁰ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ⁵¹ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.

[2:4]  ⁵² sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ⁵⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.