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Legacy Standard Bible Translation Notes
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The Tyndale Center for Bible Translation

NOTES

BIBLE

Luke 9

1

And calling the twelve together, He gave them power and authority over all the demons and to heal diseases.

Συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν,

 
2

And He sent them out to preach the kingdom of God and to heal the sick.

καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι τοὺς ἀσθενεῖς,

the sick
While other translations have “provide healing” or simply “to heal,” Luke emphasizes “the sick” (τοὺς ἀσθενεῖς; tous astheneis) as those who are to be healed. Though the presence of τοὺς ἀσθενεῖς (tous astheneis) is disputed, the heaviest textual evidence indicates its presence in the autographs, and thus it is included in this translation. By explicitly mentioning them, Luke puts these needy people in focus, bringing emphasis to Jesus’ compassion and healing power toward them extended through the twelve. He would later assign the same mission to seventy disciples in Luke 10:9.

 
3

And He said to them, “Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; nor have two tunics apiece.

καὶ εἶπεν πρὸς αὐτούς· Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε ἀνὰ δύο χιτῶνας ἔχειν.

 
4

And whatever house you enter, stay there until you leave that city.

καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε.

 
5

And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them.”

καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπʼ αὐτούς.

 
6

And departing, they were going throughout the villages, proclaiming the gospel and healing everywhere.

ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ.

 
7

Now Herod the tetrarch heard of all that was happening, and he was greatly perplexed, because it was said by some that John had risen from the dead,

Ἤκουσεν δὲ Ἡρῴδης ὁ τετραάρχης τὰ γινόμενα πάντα, καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπό τινων ὅτι Ἰωάννης ἠγέρθη ἐκ νεκρῶν,

 
8

and by some that Elijah had appeared, and by others that one of the prophets of old had risen again.

ὑπό τινων δὲ ὅτι Ἠλίας ἐφάνη, ἄλλων δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.

 
9

And Herod said, “I myself had John beheaded, but who is this man about whom I hear such things?” And he kept trying to see Him.

εἶπεν δὲ ὁ Ἡρῴδης· Ἰωάννην ἐγὼ ἀπεκεφάλισα· τίς δέ ἐστιν οὗτος περὶ οὗ ἀκούω τοιαῦτα; καὶ ἐζήτει ἰδεῖν αὐτόν.

 
10

And when the apostles returned, they recounted to Him all that they had done. Taking them with Him, He slipped away by Himself to a city called Bethsaida.

Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατʼ ἰδίαν εἰς πόλιν καλουμένην Βηθσαϊδά.

 
11

But when the crowds became aware of this, they followed Him; and welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing.

οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο.

 
12

Now the day was ending, and the twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and obtain lodging and find provisions, for here we are in a desolate place.”

Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ· Ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν.

 
13

But He said to them, “You give them something to eat!” And they said, “We have no more than five loaves and two fish, unless perhaps we go and buy food for all these people.”

εἶπεν δὲ πρὸς αὐτούς· Δότε αὐτοῖς ὑμεῖς φαγεῖν. οἱ δὲ εἶπαν· Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα.

 
14

(For there were about five thousand men.) And He said to His disciples, “Have them sit down in groups of about fifty each.”

ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· Κατακλίνατε αὐτοὺς κλισίας ὡσεὶ ἀνὰ πεντήκοντα.

 
15

And they did so, and had them all sit down.

καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας.

 
16

Then He took the five loaves and the two fish, and looking up to heaven, He blessed them. And He broke them and kept giving them to the disciples to set before the crowd.

λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ.

kept giving
The translation “kept giving” helps to bring out the nuance of the imperfect verb ἐδίδου (edidou), and distinguish it from the prior two aorist tense verbs, “blessed” (εὐλόγησεν; eulogēsen) and “broke” (κατέκλασεν; kateklasen) The first two are simple, punctiliar actions, but the “giving” is ongoing as Jesus continues His miraculous creation and multiplication of loaves and fish to satisfy the whole crowd.

 
17

And they all ate and were satisfied; and the broken pieces which they had left over were picked up, twelve baskets full.

καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.

 
18

And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, “Who do the crowds say that I am?”

Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων· Τίνα με οἱ ὄχλοι λέγουσιν εἶναι;

the crowds
Though some translations render this as “people,” the Greek word is the common word for “crowd” (ὂχλος; ochlos) used throughout the New Testament, and is thus rendered here. Luke is emphasizing the large masses of people who surrounded Jesus. In this instance, Jesus is asking what they thought about Him that resulted in such curiosity and popularity.

 
19

And they answered and said, “John the Baptist, and others say Elijah, but others, that one of the prophets of old has risen again.”

οἱ δὲ ἀποκριθέντες εἶπαν· Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.

 
20

And He said to them, “But who do you say that I am?” And Peter answered and said, “The Christ of God.”

εἶπεν δὲ αὐτοῖς· Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν· Τὸν χριστὸν τοῦ θεοῦ.

 
21

But He warned them and directed them not to tell this to anyone,

Ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο,

 
22

saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.”

εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.

 
23

And He was saying to them all, “If anyone wishes to come after Me, let him deny himself, and take up his cross daily and follow Me.

Ἔλεγεν δὲ πρὸς πάντας· Εἴ τις θέλει ὀπίσω μου ἔρχεσθαι, ἀρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καθʼ ἡμέραν, καὶ ἀκολουθείτω μοι.

 
24

For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it.

ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, οὗτος σώσει αὐτήν.

 
25

For what is a man profited if he gains the whole world, and loses or forfeits himself?

τί γὰρ ὠφελεῖται ἄνθρωπος κερδήσας τὸν κόσμον ὅλον ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς;

 
26

For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels.

ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων.

 
27

But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God.”

λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ.

 
28

Now it happened some eight days after these words, that taking along Peter and John and James, He went up on the mountain to pray.

Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι.

Now it happened
The phrase “Now it happened” translates the formulaic introductory phrase Ἐγένετο δὲ (egeneto de). Though less common than its counterpart, καὶ ἐγένετο (kai egeneto), this phrase functions in a similar fashion when occurring at the outset of a literary unit. Furthermore, this phrase occurs more frequently in the middle of a story, drawing the reader’s attention to a point of emphasis the author makes, or operates as a pause in the flow of the story. In this context, its use at the outset of this narrative, concludes the previous scene and sets the stage for the scene to follow.

 
29

And it happened that while He was praying, the appearance of His face became different, and His clothing became white and gleaming.

καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.

And it happened
The phrase “And it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use differs slightly from Ἐγένετο δὲ (egeneto de [cf. v. 28]) by commencing the chain of events to be narrated, rather than setting the scene for the story.

 
30

And behold, two men were talking with Him, and they were Moses and Elijah,

καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωϋσῆς καὶ Ἠλίας,

 
31

who, appearing in glory, were speaking of His departure which He was about to fulfill at Jerusalem.

οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ.

 
32

Now Peter and his companions had been overcome with sleep, but when they were fully awake, they saw His glory and the two men standing with Him.

ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ.

overcome with sleep
While the Greek term βαρέω (bareō) is usually defined in lexicons as “to be heavy or to weigh down,” both here and in Luke 21:34 the English verb “overcome” better captures the imagery of drunkenness or sleep defeating the will and awareness of man. The consistency helps the reader see the similar imagery in these two verses in Luke.

 
33

And it happened that as they were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three booths: one for You, and one for Moses, and one for Elijah”⁠—not realizing what he was saying.

καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν· Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωϋσεῖ καὶ μίαν Ἠλίᾳ, μὴ εἰδὼς ὃ λέγει.

And it happened
Refer to the discussion on verse 29 above. This occurrence of καὶ ἐγένετο (kai egeneto) occurs in the middle of the narrative, and thus highlights Peter’s request in the flow of the scene.

 
34

While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud.

ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην.

 
35

Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen to Him!”

καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε.

 
36

And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.

καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.

 
37

Now it happened on the next day, that when they came down from the mountain, a large crowd met Him.

Ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς.

 
38

And behold, a man from the crowd shouted, saying, “Teacher, I beg You to look at my son, for he is my only one,

καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων· Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν,

only one
This man tells Jesus that his son is his μονογενής (monogenēs), a term which communicates the idea of ‘one-and-only’ or ‘only-begotten.’ In the New Testament, this word is always used of an only child, who is thus especially beloved by his or her parents. The author of Hebrews uses it to describe Isaac as Abraham’s only son (11:17; cf. Gen 22:2) and John uses the term to describe Jesus as God’s “only-begotten” Son (John 1:14, 18; 3:16, 18; 1 John 4:9). Here in Luke 9:38, it is translated “only one,” with the word “one” italicized to show that it is merely implied by the Greek term, placing the emphasis rather on the uniqueness it communicates. This man is desperate for Jesus to heal his child because this child is all he has.

And behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation.

 
39

and behold, a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth, and only with difficulty does it leave him, mauling him as it leaves.

καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόγις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν·

mauling
The word translated “mauling” (συντρίβω; syntribō) is more frequently translated as “shatter” or “crush,” but in the context of a demon-possessed person the verb “maul” is more contextually accurate. The semantic range of the Greek and English words do not directly overlap allowing for a one-to-one translation, and this particular example seems to be a more difficult occurrence in which to find a consistent English equivalent.

 
40

And I begged Your disciples to cast it out, and they could not.”

καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν.

 
41

And Jesus answered and said, “You unbelieving and perverse generation, how long shall I be with you and put up with you? Bring your son here.”

ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου.

 
42

Now while he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit and healed the boy and gave him back to his father.

ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.

 
43

And they were all astonished at the majesty of God.
But while everyone was marveling at all that He was doing, He said to His disciples,

ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ.
Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ·

 
44

“Put these words into your ears; for the Son of Man is going to be delivered into the hands of men.”

Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους, ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.

 
45

But they did not understand this statement, and it was concealed from them so that they would not perceive it, and they were afraid to ask Him about this statement.

οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπʼ αὐτῶν ἵνα μὴ αἴσθωνται αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτου.

statement
The word “statement” here translates the Greek word ῥῆμα (rhēma), which is more frequently translated “word.” However, the Greek word has multiple senses, and “statement” is a valid one of these, used here and several other places in the New Testament.

 
46

Now an argument started among them as to which of them might be the greatest.

Εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.

 
47

But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side,

ὁ δὲ Ἰησοῦς εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν ἐπιλαβόμενος παιδίον ἔστησεν αὐτὸ παρʼ ἑαυτῷ,

 
48

and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.”

καὶ εἶπεν αὐτοῖς· Ὃς ἂν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου ἐμὲ δέχεται, καὶ ὃς ἂν ἐμὲ δέξηται δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτός ἐστιν μέγας.

 
49

And John answered and said, “Master, we saw someone casting out demons in Your name, and we tried to hinder him because he does not follow along with us.”

Ἀποκριθεὶς δὲ Ἰωάννης εἶπεν· Ἐπιστάτα, εἴδομέν τινα ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν αὐτὸν ὅτι οὐκ ἀκολουθεῖ μεθʼ ἡμῶν.

 
50

But Jesus said to him, “Do not hinder him, for he who is not against you is for you.”

εἶπεν δὲ πρὸς αὐτὸν ὁ Ἰησοῦς· Μὴ κωλύετε, ὃς γὰρ οὐκ ἔστιν καθʼ ὑμῶν ὑπὲρ ὑμῶν ἐστιν.

 
51

Now it happened that when the days for Him to be taken up were soon to be fulfilled, He set His face to go to Jerusalem;

Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ,

Now it happened
Refer to the discussion on verse 28 above.

taken up
The word translated “taken up” here is ἀνάλημψις (analēmpsis), which is a noun derived from the verb ἀναλαμβάνω (analambanō; to “take up” or “receive up”). The most literal translation of the Greek wording describing Jesus’ ascension here would be “His taking up.” Since this is a bit awkward, the translation here is “for Him to be taken up.” This preserves the language of “taking up” communicated by the original Greek word, which is important because it places the emphasis on God in heaven taking Jesus up (rather than on Jesus causing Himself to ascend) specifically to show God’s pleasure and approval to receive His Son to His right hand. Luke mentions this detail relatively early in his narrative to foreshadow the effect of Jesus’ fast-approaching death in Jerusalem.

fulfilled
“Fulfilled” translates συμπληροῦσθαι (symplērousthai), which means “to cause to be completely full, fill, fulfill” (see BDAG on συμπληρόω). This connects this text to the broader notion of fulfillment in Luke, begun in Luke 1:1–4 (cf., “fulfilled” [πληροφορέω; plērophoreō]).

set His face
The phrase “set His face” is a literal rendering of the Greek τὸ πρόσωπον ἐστήρισεν (to prosōpon estērisen). This is a vivid idiom portraying Jesus’ steadfast determination to go into Jerusalem, knowing that He would be killed there. This literal rendering also helps the reader to make the connection back to Isaiah 50 (esp. vv. 4–11), where the Servant of Yahweh speaks of His voluntary suffering and shame on behalf of sinners and announces, confident in God’s approval of Him (“I have set My face like flint” Isa 50:7). Thus, Luke is portraying Jesus to be the Suffering Servant of Yahweh in Isaiah.

 
52

and He sent messengers on ahead of Him, and they went and entered a village of the Samaritans to make arrangements for Him.

καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαριτῶν, ὡς ἑτοιμάσαι αὐτῷ·

 
53

But they did not receive Him, because He was journeying with His face toward Jerusalem.

καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἰερουσαλήμ.

His face
Refer to the discussion on verse 51 above. The phrase τὸ πρόσωπον αὐτοῦ … εἰς Ἰερουσαλήμ (to prosōpon autou … eis Ierousalēm) parallels the previous reference of τὸ πρόσωπον (to prosōpon) though without the verb. This verse shows the congruency between Jesus’ determination and the Father’s providence. Even as Jesus had steadfastly determined to enter Jerusalem (v. 51), God orchestrated the Samaritans’ refusal to receive Him so that Jesus’ journey to Jerusalem would continue on quickly. In God’s sovereignty, the Samaritan disdain for Jerusalem-bound pilgrims and His own plan for redemption through His Son to be accomplished came together in a beautiful and masterful display of divine providence.

 
54

And when His disciples James and John saw this, they said, “Lord, do You want us to command fire to come down from heaven and consume them?”

ἰδόντες δὲ οἱ μαθηταὶ Ἰάκωβος καὶ Ἰωάννης εἶπαν· Κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτούς;

 
55

But He turned and rebuked them, [and said, “You do not know what kind of spirit you are of,

στραφεὶς δὲ ἐπετίμησεν αὐτοῖς.

 
56

for the Son of Man did not come to destroy men’s lives, but to save them.”] And they went on to another village.

καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.

 
57

And as they were going along the road, someone said to Him, “I will follow You wherever You go.”

Καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῷ εἶπέν τις πρὸς αὐτόν· Ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ.

 
58

And Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.”

καὶ εἶπεν αὐτῷ ὁ Ἰησοῦς· Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.

 
59

And He said to another, “Follow Me.” But he said, “Lord, permit me first to go and bury my father.”

εἶπεν δὲ πρὸς ἕτερον· Ἀκολούθει μοι. ὁ δὲ εἶπεν· Κύριε, ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου.

 
60

But He said to him, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.”

εἶπεν δὲ αὐτῷ· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ.

 
61

Another also said, “I will follow You, Lord, but first permit me to say farewell to those at home.”

εἶπεν δὲ καὶ ἕτερος· Ἀκολουθήσω σοι, κύριε· πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι τοῖς εἰς τὸν οἶκόν μου.

 
62

But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”

εἶπεν δὲ ὁ Ἰησοῦς· Οὐδεὶς ἐπιβαλὼν τὴν χεῖρα ἐπʼ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ.

 
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