Luke 9:35-62

9:35 Then ¹  a voice came from the cloud, saying, “This is my Son, my Chosen One. ²  Listen to him!” ³  9:36 After ⁴  the voice had spoken, Jesus was found alone. So ⁵  they kept silent and told no one ⁶  at that time ⁷  anything of what they had seen.

Healing a Boy with an Unclean Spirit

9:37 Now on ⁸  the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then ⁹  a man from the crowd cried out, ¹⁰  “Teacher, I beg you to look at ¹¹  my son – he is my only child! 9:39 A ¹²  spirit seizes him, and he suddenly screams; ¹³  it throws him into convulsions ¹⁴  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ¹⁵  him severely. 9:40 I ¹⁶  begged ¹⁷  your disciples to cast it out, but ¹⁸  they could not do so.” ¹⁹  9:41 Jesus answered, ²⁰  “You ²¹  unbelieving ²²  and perverse generation! How much longer ²³  must I be with you and endure ²⁴  you? ²⁵  Bring your son here.” 9:42 As ²⁶  the boy ²⁷  was approaching, the demon threw him to the ground ²⁸  and shook him with convulsions. ²⁹  But Jesus rebuked ³⁰  the unclean ³¹  spirit, healed the boy, and gave him back to his father. 9:43 Then ³²  they were all astonished at the mighty power ³³  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ³⁴  was amazed at everything Jesus ³⁵  was doing, he said to his disciples, 9:44 “Take these words to heart, ³⁶  for the Son of Man is going to be betrayed into the hands of men.” ³⁷  9:45 But they did not understand this statement; its meaning ³⁸  had been concealed ³⁹  from them, so that they could not grasp it. Yet ⁴⁰  they were afraid to ask him about this statement.

Concerning the Greatest

9:46 Now an argument started among the disciples ⁴¹  as to which of them might be ⁴²  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ⁴³  he took a child, had him stand by ⁴⁴  his side, 9:48 and said to them, “Whoever welcomes ⁴⁵  this child ⁴⁶  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.” ⁴⁷ 

On the Right Side

9:49 John answered, ⁴⁸  “Master, we saw someone casting out demons in your name, and we tried to stop ⁴⁹  him because he is not a disciple ⁵⁰  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ⁵¹  the days drew near ⁵²  for him to be taken up, ⁵³  Jesus ⁵⁴  set out resolutely ⁵⁵  to go to Jerusalem. ⁵⁶  9:52 He ⁵⁷  sent messengers on ahead of him. ⁵⁸  As they went along, ⁵⁹  they entered a Samaritan village to make things ready in advance ⁶⁰  for him, 9:53 but the villagers ⁶¹  refused to welcome ⁶²  him, because he was determined to go to Jerusalem. ⁶³  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 ⁶⁴  them?” ⁶⁵  9:55 But Jesus ⁶⁶  turned and rebuked them, ⁶⁷  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ⁶⁸  they were walking ⁶⁹  along the road, someone said to him, “I will follow you wherever you go.” ⁷⁰  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ⁷¹  have nests, but the Son of Man has no place to lay his head.” ⁷²  9:59 Jesus ⁷³  said to another, “Follow me.” But he replied, ⁷⁴  “Lord, first let me go and bury my father.” 9:60 But Jesus ⁷⁵  said to him, “Let the dead bury their own dead, ⁷⁶  but as for you, go and proclaim the kingdom of God.” ⁷⁷  9:61 Yet ⁷⁸  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ⁷⁹  9:62 Jesus ⁸⁰  said to him, “No one who puts his ⁸¹  hand to the plow and looks back ⁸²  is fit for the kingdom of God.” ⁸³ 

[9:35]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ² tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ³ 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]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ⁶ 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]  ⁷ tn Grk “in those days.”

[9:37]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹¹ tn This verb means “to have regard for”; see Luke 1:48.

[9:39]  ¹² 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]  ¹³ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹⁴ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ¹⁹ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:41]  ²⁰ 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]  ²¹ 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]  ²² tn Or “faithless.”

[9:41]  ²³ tn Grk “how long.”

[9:41]  ²⁴ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁵ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ²⁶ tn Here δέ (de) has not been translated.

[9:42]  ²⁷ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ²⁸ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ²⁹ 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]  ³⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ³¹ sn This is a reference to an evil spirit. See Luke 4:33.

[9:43]  ³² tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ³³ 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]  ³⁴ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ³⁵ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:44]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ⁴² tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ⁴³ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ⁴⁴ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ⁴⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁵⁰ 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]  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.

[9:51]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁵⁵ 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]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ⁵⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁵⁸ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁵⁹ 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]  ⁶⁰ tn Or “to prepare (things) for him.”

[9:53]  ⁶¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁶² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁶³ tn Grk “because his face was set toward Jerusalem.”

[9:54]  ⁶⁴ tn Or “destroy.”

[9:54]  ⁶⁵ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï 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 (Ì^45,75 א B L Ξ 579 700* 1241 pc 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.

[9:55]  ⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ⁶⁷ tc Many mss ([D] K Γ Θ Ë^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.

[9:57]  ⁶⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ⁶⁹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ⁷⁰ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) 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 (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:58]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ⁷⁴ tn Grk “said.”

[9:60]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁷⁶ 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 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. 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).

[9:60]  ⁷⁷ 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]  ⁷⁸ tn Grk “And another also said.”

[9:61]  ⁷⁹ tn Grk “to those in my house.”

[9:62]  ⁸⁰ tn Here δέ (de) has not been translated.

[9:62]  ⁸¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁸² 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]  ⁸³ 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.