Discovery BoxLuke 9:1-30
Context9:1 After 1 Jesus 2 called 3 the twelve 4 together, he gave them power and authority over all demons and to cure 5 diseases, 9:2 and he sent 6 them out to proclaim 7 the kingdom of God 8 and to heal the sick. 9 9:3 He 10 said to them, “Take nothing for your 11 journey – no staff, 12 no bag, 13 no bread, no money, and do not take an extra tunic. 14 9:4 Whatever 15 house you enter, stay there 16 until you leave the area. 17 9:5 Wherever 18 they do not receive you, 19 as you leave that town, 20 shake the dust off 21 your feet as a testimony against them.” 9:6 Then 22 they departed and went throughout 23 the villages, proclaiming the good news 24 and healing people everywhere.
9:7 Now Herod 25 the tetrarch 26 heard about everything that was happening, and he was thoroughly perplexed, 27 because some people were saying that John 28 had been raised from the dead, 9:8 while others were saying that Elijah 29 had appeared, and still others that one of the prophets of long ago had risen. 30 9:9 Herod said, “I had John 31 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 32
9:10 When 33 the apostles returned, 34 they told Jesus 35 everything they had done. Then 36 he took them with him and they withdrew privately to a town 37 called Bethsaida. 38 9:11 But when the crowds found out, they followed him. He 39 welcomed them, spoke to them about the kingdom of God, 40 and cured those who needed healing. 41 9:12 Now the day began to draw to a close, 42 so 43 the twelve came and said to Jesus, 44 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 45 and food, because we are in an isolated place.” 46 9:13 But he said to them, “You 47 give them something to eat.” They 48 replied, 49 “We have no more than five loaves and two fish – unless 50 we go 51 and buy food 52 for all these people.” 9:14 (Now about five thousand men 53 were there.) 54 Then 55 he said to his disciples, “Have 56 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 57 and the people 58 all sat down.
9:16 Then 59 he took the five loaves and the two fish, and looking up to heaven he gave thanks 60 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 61 was picked up – twelve baskets of broken pieces.
9:18 Once 62 when Jesus 63 was praying 64 by himself, and his disciples were nearby, he asked them, 65 “Who do the crowds say that I am?” 66 9:19 They 67 answered, 68 “John the Baptist; others say Elijah; 69 and still others that one of the prophets of long ago has risen.” 70 9:20 Then 71 he said to them, “But who do you say that I am?” Peter 72 answered, 73 “The Christ 74 of God.” 9:21 But he forcefully commanded 75 them not to tell this to anyone, 76 9:22 saying, “The Son of Man must suffer 77 many things and be rejected by the elders, 78 chief priests, and experts in the law, 79 and be killed, and on the third day be raised.” 80
9:23 Then 81 he said to them all, 82 “If anyone wants to become my follower, 83 he must deny 84 himself, take up his cross daily, 85 and follow me. 9:24 For whoever wants to save his life will lose it, 86 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 87 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 88 of me and my words, the Son of Man will be ashamed of that person 89 when he comes in his glory and in the glory 90 of the Father and of the holy angels. 9:27 But I tell you most certainly, 91 there are some standing here who will not 92 experience 93 death before they see the kingdom of God.” 94
9:28 Now 95 about eight days 96 after these sayings, Jesus 97 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 98 he was praying, 99 the appearance of his face was transformed, 100 and his clothes became very bright, a brilliant white. 101 9:30 Then 102 two men, Moses and Elijah, 103 began talking with him. 104
[9:1] 1 tn Here δέ (de) has not been translated.
[9:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 3 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 (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 4 tc Some
[9:1] 5 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 6 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.
[9:2] 8 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.
[9:2] 9 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.
[9:3] 10 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 11 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 12 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.
[9:3] 13 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 14 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 15 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 16 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.
[9:4] 17 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.
[9:5] 18 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 19 tn Grk “all those who do not receive you.”
[9:5] 21 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.
[9:6] 22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 23 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.
[9:6] 24 tn Or “preaching the gospel.”
[9:7] 25 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 26 sn See the note on tetrarch in 3:1.
[9:7] 27 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 28 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 29 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.
[9:8] 30 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.
[9:9] 31 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.
[9:9] 32 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei 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.
[9:10] 33 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 34 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 35 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 37 tc There is a seeming myriad of variants for this text. Many
[9:10] 38 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.
[9:11] 39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 40 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.
[9:11] 41 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).
[9:12] 42 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 43 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 45 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 46 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 47 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 48 tn Here δέ (de) has not been translated.
[9:13] 50 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 51 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 52 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.
[9:14] 53 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).
[9:14] 54 sn This is a parenthetical note by the author.
[9:14] 55 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 56 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).
[9:15] 57 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 ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 58 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 59 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 60 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.”
[9:17] 61 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 62 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.
[9:18] 63 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 64 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.
[9:18] 65 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 66 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.
[9:19] 67 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 68 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 69 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.
[9:19] 70 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.
[9:20] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 72 tn Here δέ (de) has not been translated.
[9:20] 73 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 74 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:21] 75 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 76 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.
[9:22] 77 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.
[9:22] 78 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.
[9:22] 79 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 80 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.
[9:23] 81 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 82 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.
[9:23] 83 tn Grk “to come after me.”
[9:23] 84 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.
[9:23] 85 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.
[9:24] 86 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.
[9:25] 87 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 88 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.
[9:26] 89 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…”
[9:26] 90 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.
[9:27] 91 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 92 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 93 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).
[9:27] 94 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.
[9:28] 95 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.
[9:28] 96 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 97 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 98 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 99 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 100 tn Or “the appearance of his face became different.”
[9:29] 101 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).
[9:30] 102 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).
[9:30] 103 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).
[9:30] 104 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.
