Here δέ ( de ) has not been translated.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


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.


al it) here, but such clarifying notes are clearly secondary.


Or “to preach.”


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).


Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα ).


Grk “have two tunics.” See the note on the word “tunics” in 3:11 .


Grk “And whatever.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.


Grk “And wherever.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “all those who do not receive you.”


Or “city.”


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


This is a distributive use of κατά ( kata ); see L&N 83:12 where this verse is cited as an example of the usage.


Or “preaching the gospel.” 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 .


Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.


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.


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.


Grk “And when.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


The participle ὑποστρέψαντες ( Jupostreyante" ) has been taken temporally.


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


. Or “city.”


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “the day began to decline,” looking to the approach of sunset.


Here δέ ( de ) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.


That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.


Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε ( Jwde ) has not been translated.


Here the pronoun ὑμεῖς ( Jumeis ) is used, making “you” in the translation emphatic.


Here δέ ( de ) has not been translated.


Grk “said.”


This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).


The participle πορευθέντες ( poreuqente" ) has been taken as indicating attendant circumstance.


The Greek text reads here ἄνδρες ( andres ) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21 ).


Here δέ ( de ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).


Grk “And they did thus.” Here καί ( kai ) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ( {outw" , “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.


Grk “and they”; the referent (the people) has been specified in the translation for clarity.


Grk “And it happened that.” 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 not been translated because of differences between Greek and English style.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “the disciples were with him, and he asked them, saying.”


Grk “And they.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:11 .


The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν ( epitimhsa" and parhngeilen , “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.


Or “and scribes.” See the note on the phrase “experts in the law” in 5:21 .


Grk “to come after me.”


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.


Grk “a man,” but ἄνθρωπος ( anqrwpo" ) is used in a generic sense here to refer to both men and women.


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…”


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.


Grk “I tell you truly” ( λέγω δὲ ὑμῖν ἀληθῶς , legw de Jumin alhqw" ).


The Greek negative here ( οὐ μή , ou mh ) is the strongest possible.


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).


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.


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.


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “And as.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Here the preposition ἐν ( en ) plus the dative articular aorist infinitive has been translated as a temporal clause ( ExSyn 595).


Or “the appearance of his face became different.” sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven ( 1 Cor 15:42-49 ; 2 Cor 5:1-10 ). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in . So the disciples saw the appearance of his face transformed , and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).


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).


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 ).


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.


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.


Or “accomplish,” “bring to completion.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “weighed down with sleep” (an idiom).


Or “after they became fully awake,” “but they became fully awake and saw.”


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.


Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.


Grk “to leave from him.”


Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles). sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.


Here δέ ( de ) has not been translated.


Or “appeared.”


Or “surrounded.”


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


א B L Ξ (579) 892 1241 pc co. The participle ὁ ἐκλελεγμένος ( Jo eklelegmeno" ), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός ( Jo eklekto" ) which also appears in Luke 23:35 . sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One , a reference to the unique and beloved role of the regal, messianic Son.


Here καί ( kai ) has not been translated because of differences between Greek and English style.


Here καί ( kai ) has been translated as “so” to indicate the concluding summary of the account.


Grk “in those days.”


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.


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 ).


Grk “cried out, saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


This verb means “to have regard for”; see Luke 1:48 .


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 ).


The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.


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.


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.


Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.


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.


Grk “O.” The marker of direct address, ὦ ( w ), is functionally equivalent to a vocative and is represented in the translation by “you.”


Or “faithless.” sn The rebuke for lack of faith has OT roots: Num 14:27 ; Deut 32:5, 30 ; Isa 59:8 .


Grk “how long.”


Or “and put up with.” See Num 11:12 ; Isa 46:4 .


Here δέ ( de ) has not been translated.


Grk “he”; the referent (the boy) has been specified in the translation for clarity.


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.”


Or “commanded” (often with the implication of a threat, L&N 33.331).


Here δέ ( de ) has been translated as “then” to indicate the response at the conclusion of the account.


Grk “all”; the referent (the crowd) has been specified in the translation for clarity.


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. Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.


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 .


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.


Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.


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.


Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.


The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).


Grk “knowing the thoughts of their hearts” (an idiom).


On this use of παρά ( para ), see BDF §239.1.1.


This verb, δέχομαι ( decomai ), is a term of hospitality (L&N 34.53).


Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.


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.


33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.


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.


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.


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 ).


Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something ( Gen 31:21 ; Isa 50:7 ).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “And he.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “sent messengers before his face,” an idiom.


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.


Or “to prepare (things) for him.”


Grk “they”; the referent (the villagers) has been specified in the translation for clarity.


Or “did not receive”; this verb, δέχομαι ( decomai ), is a term of hospitality or welcome (L&N 34.53).


Grk “because his face was set toward Jerusalem.” 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.


Or “destroy.”


Grk “And as.” Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “going,” but “walking” is an accurate description of how they traveled about.


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 ).


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ ( de ) has not been translated.


Grk “said.”


Grk “And another also said.”


Grk “to those in my house.”


Here δέ ( de ) has not been translated.


Grk “the”; in context the article is used as a possessive pronoun ( ExSyn 215).