Discovery BoxLuke 9:7-50 
Context9:7 Now Herod 1 the tetrarch 2 heard about everything that was happening, and he was thoroughly perplexed, 3 because some people were saying that John 4 had been raised from the dead, 9:8 while others were saying that Elijah 5 had appeared, and still others that one of the prophets of long ago had risen. 6 9:9 Herod said, “I had John 7 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 8
9:10 When 9 the apostles returned, 10 they told Jesus 11 everything they had done. Then 12 he took them with him and they withdrew privately to a town 13 called Bethsaida. 14 9:11 But when the crowds found out, they followed him. He 15 welcomed them, spoke to them about the kingdom of God, 16 and cured those who needed healing. 17 9:12 Now the day began to draw to a close, 18 so 19 the twelve came and said to Jesus, 20 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 21 and food, because we are in an isolated place.” 22 9:13 But he said to them, “You 23 give them something to eat.” They 24 replied, 25 “We have no more than five loaves and two fish – unless 26 we go 27 and buy food 28 for all these people.” 9:14 (Now about five thousand men 29 were there.) 30 Then 31 he said to his disciples, “Have 32 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 33 and the people 34 all sat down.
9:16 Then 35 he took the five loaves and the two fish, and looking up to heaven he gave thanks 36 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 37 was picked up – twelve baskets of broken pieces.
9:18 Once 38 when Jesus 39 was praying 40 by himself, and his disciples were nearby, he asked them, 41 “Who do the crowds say that I am?” 42 9:19 They 43 answered, 44 “John the Baptist; others say Elijah; 45 and still others that one of the prophets of long ago has risen.” 46 9:20 Then 47 he said to them, “But who do you say that I am?” Peter 48 answered, 49 “The Christ 50 of God.” 9:21 But he forcefully commanded 51 them not to tell this to anyone, 52 9:22 saying, “The Son of Man must suffer 53 many things and be rejected by the elders, 54 chief priests, and experts in the law, 55 and be killed, and on the third day be raised.” 56
9:23 Then 57 he said to them all, 58 “If anyone wants to become my follower, 59 he must deny 60 himself, take up his cross daily, 61 and follow me. 9:24 For whoever wants to save his life will lose it, 62 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 63 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 64 of me and my words, the Son of Man will be ashamed of that person 65 when he comes in his glory and in the glory 66 of the Father and of the holy angels. 9:27 But I tell you most certainly, 67 there are some standing here who will not 68 experience 69 death before they see the kingdom of God.” 70
9:28 Now 71 about eight days 72 after these sayings, Jesus 73 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 74 he was praying, 75 the appearance of his face was transformed, 76 and his clothes became very bright, a brilliant white. 77 9:30 Then 78 two men, Moses and Elijah, 79 began talking with him. 80 9:31 They appeared in glorious splendor and spoke about his departure 81 that he was about to carry out 82 at Jerusalem. 83 9:32 Now Peter and those with him were quite sleepy, 84 but as they became fully awake, 85 they saw his glory and the two men standing with him. 9:33 Then 86 as the men 87 were starting to leave, 88 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 89 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 90 he was saying this, a cloud 91 came 92 and overshadowed 93 them, and they were afraid as they entered the cloud. 9:35 Then 94 a voice came from the cloud, saying, “This is my Son, my Chosen One. 95 Listen to him!” 96 9:36 After 97 the voice had spoken, Jesus was found alone. So 98 they kept silent and told no one 99 at that time 100 anything of what they had seen.
9:37 Now on 101 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 102 a man from the crowd cried out, 103 “Teacher, I beg you to look at 104 my son – he is my only child! 9:39 A 105 spirit seizes him, and he suddenly screams; 106 it throws him into convulsions 107 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 108 him severely. 9:40 I 109 begged 110 your disciples to cast it out, but 111 they could not do so.” 112 9:41 Jesus answered, 113 “You 114 unbelieving 115 and perverse generation! How much longer 116 must I be with you and endure 117 you? 118 Bring your son here.” 9:42 As 119 the boy 120 was approaching, the demon threw him to the ground 121 and shook him with convulsions. 122 But Jesus rebuked 123 the unclean 124 spirit, healed the boy, and gave him back to his father. 9:43 Then 125 they were all astonished at the mighty power 126 of God.
But while the entire crowd 127 was amazed at everything Jesus 128 was doing, he said to his disciples, 9:44 “Take these words to heart, 129 for the Son of Man is going to be betrayed into the hands of men.” 130 9:45 But they did not understand this statement; its meaning 131 had been concealed 132 from them, so that they could not grasp it. Yet 133 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 134 as to which of them might be 135 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 136 he took a child, had him stand by 137 his side, 9:48 and said to them, “Whoever welcomes 138 this child 139 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 140
9:49 John answered, 141 “Master, we saw someone casting out demons in your name, and we tried to stop 142 him because he is not a disciple 143 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
1 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
2 sn See the note on tetrarch in 3:1.
3 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
4 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
5 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.
6 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.
7 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.
8 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.
9 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
11 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
13 tc There is a seeming myriad of variants for this text. Many
tn Or “city.”
14 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.
15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
16 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.
17 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).
18 tn Grk “the day began to decline,” looking to the approach of sunset.
19 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
21 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
22 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
23 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
24 tn Here δέ (de) has not been translated.
25 tn Grk “said.”
26 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
27 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
28 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.
29 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).
30 sn This is a parenthetical note by the author.
31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 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).
33 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 ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
34 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
35 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
36 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.”
37 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
38 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.
39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
40 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
41 tn Grk “the disciples were with him, and he asked them, saying.”
42 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
43 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
44 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
45 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.
46 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.
47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
48 tn Here δέ (de) has not been translated.
49 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
50 tn 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.
51 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
52 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
53 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
54 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
55 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
56 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
57 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
58 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
59 tn Grk “to come after me.”
60 tn 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.
61 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
62 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
63 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
64 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
65 tn 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…”
66 tn 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.
67 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
68 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
69 tn 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).
70 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
71 tn 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.
72 tn 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.
73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
74 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
75 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
76 tn 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 Exod 34. 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).
77 tn 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).
78 tn 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).
79 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
80 tn 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.
81 tn 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.
82 tn Or “accomplish,” “bring to completion.”
83 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
84 tn Grk “weighed down with sleep” (an idiom).
85 tn Or “after they became fully awake,” “but they became fully awake and saw.”
86 tn 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.
87 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
88 tn Grk “to leave from him.”
89 tn 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.
90 tn Here δέ (de) has not been translated.
91 sn This cloud is the cloud of God’s presence and the voice is his as well.
92 tn Or “appeared.”
93 tn Or “surrounded.”
94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
95 tc Most
tn 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.
96 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
97 tn Here καί (kai) has not been translated because of differences between Greek and English style.
98 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
99 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
100 tn Grk “in those days.”
101 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.
102 tn 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).
103 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
104 tn This verb means “to have regard for”; see Luke 1:48.
105 tn 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).
106 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
107 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
108 tn 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.
109 tn 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.
110 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
111 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
112 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
113 tn 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.
114 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
115 tn Or “faithless.”
sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
116 tn Grk “how long.”
117 tn Or “and put up with.” See Num 11:12; Isa 46:4.
118 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
119 tn Here δέ (de) has not been translated.
120 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
121 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
122 tn 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.”
123 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
124 sn This is a reference to an evil spirit. See Luke 4:33.
125 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
126 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
127 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
128 tc Most
tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
129 tn 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.
130 tn 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.
131 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
132 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
133 tn 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.
134 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
135 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
136 tn Grk “knowing the thoughts of their hearts” (an idiom).
137 tn On this use of παρά (para), see BDF §239.1.1.
138 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
139 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
140 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
141 tn 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.
142 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
143 tn 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.
