Lukas 9:1-9
Konteks9:1 After 1 Jesus 2 called 3 the twelve 4 together, he gave them power and authority over all demons and to cure 5 diseases, 9:2 and he sent 6 them out to proclaim 7 the kingdom of God 8 and to heal the sick. 9 9:3 He 10 said to them, “Take nothing for your 11 journey – no staff, 12 no bag, 13 no bread, no money, and do not take an extra tunic. 14 9:4 Whatever 15 house you enter, stay there 16 until you leave the area. 17 9:5 Wherever 18 they do not receive you, 19 as you leave that town, 20 shake the dust off 21 your feet as a testimony against them.” 9:6 Then 22 they departed and went throughout 23 the villages, proclaiming the good news 24 and healing people everywhere.
9:7 Now Herod 25 the tetrarch 26 heard about everything that was happening, and he was thoroughly perplexed, 27 because some people were saying that John 28 had been raised from the dead, 9:8 while others were saying that Elijah 29 had appeared, and still others that one of the prophets of long ago had risen. 30 9:9 Herod said, “I had John 31 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 32
[9:1] 1 tn Here δέ (de) has not been translated.
[9:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 3 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 4 tc Some
[9:1] 5 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 6 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 8 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.
[9:2] 9 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 10 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 11 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 12 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 13 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 14 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 15 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 16 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 17 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 18 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 19 tn Grk “all those who do not receive you.”
[9:5] 21 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 23 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 24 tn Or “preaching the gospel.”
[9:6] sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.
[9:7] 25 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 26 sn See the note on tetrarch in 3:1.
[9:7] 27 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 28 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 29 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.
[9:8] 30 sn The phrase had risen could be understood to mean “had 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. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 31 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 32 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
