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