Lukas 9:53

9:53 but the villagers ¹  refused to welcome ²  him, because he was determined to go to Jerusalem. ³ 

Lukas 9:57

Challenging Professed Followers

9:57 As ⁴  they were walking ⁵  along the road, someone said to him, “I will follow you wherever you go.” ⁶ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁷  the Lord appointed seventy-two ⁸  others and sent them on ahead of him two by two into every town ⁹  and place where he himself was about to go.

Lukas 13:22

The Narrow Door

13:22 Then ¹⁰  Jesus ¹¹  traveled throughout ¹²  towns ¹³  and villages, teaching and making his way toward ¹⁴  Jerusalem. ¹⁵ 

Lukas 13:33

13:33 Nevertheless I must ¹⁶  go on my way today and tomorrow and the next day, because it is impossible ¹⁷  that a prophet should be killed ¹⁸  outside Jerusalem.’ ¹⁹ 

Lukas 17:11

The Grateful Leper

17:11 Now on ²⁰  the way to Jerusalem, ²¹  Jesus ²²  was passing along ²³  between Samaria and Galilee.

[9:53]  ¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ³ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[9:57]  ⁴ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ⁵ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ⁶ 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).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[10:1]  ⁷ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁸ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁹ tn Or “city.”

[13:22]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ¹² tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ¹³ tn Or “cities.”

[13:22]  ¹⁴ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:33]  ¹⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ¹⁸ tn Or “should perish away from.”

[13:33]  ¹⁹ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ²⁰ 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.

[17:11]  ²¹ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ²³ tn Or “was traveling about.”