Luke 9:1-19
The Sending of the 12 Apostles
1 After ▼▼tn Here δέ (de) has not been translated.
Jesus ▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
called ▼▼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 (sunkalesamenos) has been translated here as indicating antecedent action.
the twelve ▼▼tc Some mss add ἀποστόλους (apostolous, “apostles”; א C* L Θ Ψ 070 0291 ƒ13 33 579 892 1241 1424 2542 lat) or μαθητὰς αὐτοῦ (mathētas autou, “his disciples”; C3 al it) here, but such clarifying notes are clearly secondary.
together, he gave them power and authority over all demons and to cure ▼▼sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
diseases, 2and he sent ▼ them out to proclaim ▼▼tn Or “to preach.”
the kingdom of God ▼▼sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
and to heal the sick. ▼▼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.
3He ▼▼tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
said to them, “Take nothing for your ▼▼tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
journey—no staff, ▼▼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.
no bag, ▼▼tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
no bread, no money, and do not take an extra tunic. ▼ 4Whatever ▼▼tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
house you enter, stay there ▼▼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.
until you leave the area. ▼▼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.
5Wherever ▼▼tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
they do not receive you, ▼▼tn Grk “all those who do not receive you.”
as you leave that town, ▼▼tn Or “city.”
shake the dust off ▼▼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.
your feet as a testimony against them.” 6Then ▼▼tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
they departed and went throughout ▼▼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.
the villages, proclaiming the good news ▼▼tn Or “preaching the gospel.”
▼ and healing people everywhere. Herod’s Confusion about Jesus
7 Now Herod ▼ the tetrarch ▼ heard about everything that was happening, and he was thoroughly perplexed ▼▼tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
because some people were saying that John ▼ had been raised from the dead, 8while others were saying that Elijah ▼▼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.
had appeared, and still others that one of the prophets of long ago had risen. ▼▼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.
9Herod said, “I had John ▼▼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.
beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ▼▼tn The expression ἐζήτει ἰδεῖν αὐτόν (ezētei 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.
The Feeding of the 5,000
10 When ▼▼tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
the apostles returned, ▼▼tn The participle ὑποστρέψαντες (hupostrepsantes) has been taken temporally.
they told Jesus ▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
everything they had done. Then ▼▼tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
he took them with him and they withdrew privately to a town ▼▼tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (eis topon erēmon, “to a deserted place”; א*,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (eis topon erēmon poleōs kaloumenēs Bēthsaida, “to a deserted place of a town called Bethsaida”; [A] C W Ξmg [ƒ1,13] [565] Maj) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (eis kōmēn legomenēn Bēdsaida, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (eis kōmēn kaloumenēn Bēthsaida eis topon erēmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (eis topon kaloumenon Bēthsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, eis polin kaloumenēn Bēthsaida) is supported by (P75) א1 B L Ξ* 33 2542 co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others—both internally and externally—is the one that stands behind the translation and is found in the text of NA28.
▼▼tn Or “city.”
called Bethsaida. ▼▼sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
11But when the crowds found out, they followed him. He ▼▼tn Here καί (kai) has not been translated because of differences between Greek and English style.
welcomed them, spoke to them about the kingdom of God, ▼▼sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
and cured those who needed healing. ▼▼sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
12Now the day began to draw to a close, ▼▼tn Grk “the day began to decline,” looking to the approach of sunset.
so ▼▼tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
the twelve came and said to Jesus, ▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
“Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ▼▼tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
and food because we are in an isolated place.” ▼▼tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (hōde) has not been translated.
13But he said to them, “You ▼▼tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
give them something to eat.” They ▼▼tn Here δέ (de) has not been translated.
replied, ▼▼tn Grk “said.”
“We have no more than five loaves and two fish—unless ▼▼tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
we go ▼▼tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
and buy food ▼▼sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
for all these people.” 14(Now about 5,000 men ▼▼tn 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).
were there.) ▼▼sn This is a parenthetical note by the author.
Then ▼▼tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
he said to his disciples, “Have ▼▼tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
them sit down in groups of about fifty each.” 15So they did as Jesus directed, ▼▼tn 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 (houtōs, “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
and the people ▼▼tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
all sat down. 16 Then ▼▼tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
he took the five loaves and the two fish, and looking up to heaven he gave thanks ▼▼sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
and broke them. He gave them to the disciples to set before the crowd. 17They all ate and were satisfied, and what was left over ▼▼sn There was more than enough for everybody, as indicated by the gathering of what was left over.
was picked up—twelve baskets of broken pieces. Peter’s Confession
18 Once ▼▼tn 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.
when Jesus ▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
was praying ▼ by himself and his disciples were nearby, he asked them, ▼▼tn Grk “the disciples were with him, and he asked them, saying.”
“Who do the crowds say that I am?” ▼ 19They ▼▼tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
answered, ▼▼tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
“John the Baptist; others say Elijah; ▼▼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.
and still others that one of the prophets of long ago has risen.” ▼▼sn The phrase has risen could be understood to mean “has 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. Note that the three categories in the reply match the ones in Luke 9:7-8.
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