Discovery BoxLuke 9:14-62
Context9:14 (Now about five thousand men 1 were there.) 2 Then 3 he said to his disciples, “Have 4 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 5 and the people 6 all sat down.
9:16 Then 7 he took the five loaves and the two fish, and looking up to heaven he gave thanks 8 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 9 was picked up – twelve baskets of broken pieces.
9:18 Once 10 when Jesus 11 was praying 12 by himself, and his disciples were nearby, he asked them, 13 “Who do the crowds say that I am?” 14 9:19 They 15 answered, 16 “John the Baptist; others say Elijah; 17 and still others that one of the prophets of long ago has risen.” 18 9:20 Then 19 he said to them, “But who do you say that I am?” Peter 20 answered, 21 “The Christ 22 of God.” 9:21 But he forcefully commanded 23 them not to tell this to anyone, 24 9:22 saying, “The Son of Man must suffer 25 many things and be rejected by the elders, 26 chief priests, and experts in the law, 27 and be killed, and on the third day be raised.” 28
9:23 Then 29 he said to them all, 30 “If anyone wants to become my follower, 31 he must deny 32 himself, take up his cross daily, 33 and follow me. 9:24 For whoever wants to save his life will lose it, 34 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 35 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 36 of me and my words, the Son of Man will be ashamed of that person 37 when he comes in his glory and in the glory 38 of the Father and of the holy angels. 9:27 But I tell you most certainly, 39 there are some standing here who will not 40 experience 41 death before they see the kingdom of God.” 42
9:28 Now 43 about eight days 44 after these sayings, Jesus 45 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 46 he was praying, 47 the appearance of his face was transformed, 48 and his clothes became very bright, a brilliant white. 49 9:30 Then 50 two men, Moses and Elijah, 51 began talking with him. 52 9:31 They appeared in glorious splendor and spoke about his departure 53 that he was about to carry out 54 at Jerusalem. 55 9:32 Now Peter and those with him were quite sleepy, 56 but as they became fully awake, 57 they saw his glory and the two men standing with him. 9:33 Then 58 as the men 59 were starting to leave, 60 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 61 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 62 he was saying this, a cloud 63 came 64 and overshadowed 65 them, and they were afraid as they entered the cloud. 9:35 Then 66 a voice came from the cloud, saying, “This is my Son, my Chosen One. 67 Listen to him!” 68 9:36 After 69 the voice had spoken, Jesus was found alone. So 70 they kept silent and told no one 71 at that time 72 anything of what they had seen.
9:37 Now on 73 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 74 a man from the crowd cried out, 75 “Teacher, I beg you to look at 76 my son – he is my only child! 9:39 A 77 spirit seizes him, and he suddenly screams; 78 it throws him into convulsions 79 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 80 him severely. 9:40 I 81 begged 82 your disciples to cast it out, but 83 they could not do so.” 84 9:41 Jesus answered, 85 “You 86 unbelieving 87 and perverse generation! How much longer 88 must I be with you and endure 89 you? 90 Bring your son here.” 9:42 As 91 the boy 92 was approaching, the demon threw him to the ground 93 and shook him with convulsions. 94 But Jesus rebuked 95 the unclean 96 spirit, healed the boy, and gave him back to his father. 9:43 Then 97 they were all astonished at the mighty power 98 of God.
But while the entire crowd 99 was amazed at everything Jesus 100 was doing, he said to his disciples, 9:44 “Take these words to heart, 101 for the Son of Man is going to be betrayed into the hands of men.” 102 9:45 But they did not understand this statement; its meaning 103 had been concealed 104 from them, so that they could not grasp it. Yet 105 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 106 as to which of them might be 107 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 108 he took a child, had him stand by 109 his side, 9:48 and said to them, “Whoever welcomes 110 this child 111 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.” 112
9:49 John answered, 113 “Master, we saw someone casting out demons in your name, and we tried to stop 114 him because he is not a disciple 115 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 116 the days drew near 117 for him to be taken up, 118 Jesus 119 set out resolutely 120 to go to Jerusalem. 121 9:52 He 122 sent messengers on ahead of him. 123 As they went along, 124 they entered a Samaritan village to make things ready in advance 125 for him, 9:53 but the villagers 126 refused to welcome 127 him, because he was determined to go to Jerusalem. 128 9:54 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 129 them?” 130 9:55 But Jesus 131 turned and rebuked them, 132 9:56 and they went on to another village.
9:57 As 133 they were walking 134 along the road, someone said to him, “I will follow you wherever you go.” 135 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 136 have nests, but the Son of Man has no place to lay his head.” 137 9:59 Jesus 138 said to another, “Follow me.” But he replied, 139 “Lord, first let me go and bury my father.” 9:60 But Jesus 140 said to him, “Let the dead bury their own dead, 141 but as for you, go and proclaim the kingdom of God.” 142 9:61 Yet 143 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 144 9:62 Jesus 145 said to him, “No one who puts his 146 hand to the plow and looks back 147 is fit for the kingdom of God.” 148
[9:14] 1 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] 2 sn This is a parenthetical note by the author.
[9:14] 3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 4 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] 5 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] 6 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 8 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] 9 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 10 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] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 12 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] 13 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 14 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] 15 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 16 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 17 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] 18 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] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 20 tn Here δέ (de) has not been translated.
[9:20] 21 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:21] 23 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] 24 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] 25 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] 26 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] 27 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 28 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] 29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 30 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] 31 tn Grk “to come after me.”
[9:23] 32 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] 33 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] 34 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] 35 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 36 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] 37 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] 38 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] 39 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 40 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 41 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] 42 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] 43 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] 44 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] 45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 46 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 47 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 48 tn Or “the appearance of his face became different.”
[9:29] 49 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] 50 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] 51 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] 52 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.
[9:31] 53 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.
[9:31] 54 tn Or “accomplish,” “bring to completion.”
[9:31] 55 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 56 tn Grk “weighed down with sleep” (an idiom).
[9:32] 57 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 58 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.
[9:33] 59 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 60 tn Grk “to leave from him.”
[9:33] 61 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:34] 62 tn Here δέ (de) has not been translated.
[9:34] 63 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:35] 66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 67 tc Most
[9:35] 68 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.
[9:36] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 70 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 71 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.
[9:36] 72 tn Grk “in those days.”
[9:37] 73 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.
[9:38] 74 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).
[9:38] 75 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 76 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 77 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).
[9:39] 78 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 79 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 80 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.
[9:40] 81 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.
[9:40] 82 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 83 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 84 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 85 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.
[9:41] 86 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] 89 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 90 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 91 tn Here δέ (de) has not been translated.
[9:42] 92 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 93 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 94 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 95 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 96 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 97 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 98 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 99 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 100 tc Most
[9:44] 101 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.
[9:44] 102 tn The plural Greek term ἀνθρώπων (anqrwpwn) 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.
[9:45] 103 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 104 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.
[9:45] 105 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.
[9:46] 106 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 107 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 108 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 109 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 110 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 111 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 112 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.
[9:49] 113 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.
[9:49] 114 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 115 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.
[9:51] 116 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.
[9:51] 117 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).
[9:51] 118 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.
[9:51] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 120 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).
[9:51] 121 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 122 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 123 tn Grk “sent messengers before his face,” an idiom.
[9:52] 124 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 125 tn Or “to prepare (things) for him.”
[9:53] 126 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 127 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 128 tn Grk “because his face was set toward Jerusalem.”
[9:54] 130 tc Most
[9:55] 131 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 132 tc Many
[9:57] 133 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 134 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 135 tc Most
[9:58] 136 tn 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).
[9:58] 137 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).
[9:59] 138 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 140 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 141 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[9:60] 142 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.
[9:61] 143 tn Grk “And another also said.”
[9:61] 144 tn Grk “to those in my house.”
[9:62] 145 tn Here δέ (de) has not been translated.
[9:62] 146 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 147 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.
[9:62] 148 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.
