1
Συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν,
And calling the twelve together he gave them power and authority over all the demons and to heal diseases,
Power and authority — only this book gives both words.
pronoun he = Jesus
pronoun them = the twelve
2
καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι ⸂τοὺς ἀσθενεῖς⸃,
and he sent them to proclaim the kingdom of God and to cure the sick.
Cure (ἰάομαι, iaomai) is a different verb from heal, and this edition keeps them apart.
pronoun he = Jesus
pronoun them = the twelve
3
καὶ εἶπεν πρὸς αὐτούς· Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ⸀ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε ⸀ἀνὰ δύο χιτῶνας ἔχειν.
And he said to them, “Take nothing for the road — neither staff nor bag nor bread nor silver, nor have two tunics each.
Neither staff — this book forbids the staff, as Matthew 10:10 does; Mark 6:8 allows it. The books are left as they stand.
pronoun he = Jesus
pronoun them = the twelve
4
καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε.
And whatever house you enter, stay there and go out from there.
Stay there — the same instruction as Mark 6:10.
pronoun you = the twelve
5
καὶ ὅσοι ⸀ἂν μὴ ⸀δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ⸀ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ⸀ἀποτινάσσετε εἰς μαρτύριον ἐπ’ αὐτούς.
And as for those who do not receive you, when you go out from that city shake off the dust from your feet, for a testimony against them.”
For a testimony against them — this book says against, where Mark 6:11 leaves it open.
pronoun you = the twelve — both times
pronoun your = the twelve
pronoun them = those who do not receive you
6
ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ.
And going out they were travelling through the villages, bringing good news and healing everywhere.
Bringing good news — the gospel-verb again.
pronoun they = the twelve
7
Ἤκουσεν δὲ Ἡρῴδης ὁ τετραάρχης τὰ ⸀γινόμενα πάντα, καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπό τινων ὅτι Ἰωάννης ⸀ἠγέρθη ἐκ νεκρῶν,
And Herod the tetrarch heard of all that was happening, and he was thoroughly perplexed, because it was said by some that John had been raised from the dead,
Thoroughly perplexed (διαπορέω, diaporeō) — this book uses the word more than the others.
first here Herod Ἡρῴδης Hērōdēs
first here John Ἰωάννης Iōannēs
pronoun he = Herod
pronoun it = what was happening
8
ὑπό τινων δὲ ὅτι Ἠλίας ἐφάνη, ἄλλων δὲ ὅτι προφήτης ⸀τις τῶν ἀρχαίων ἀνέστη.
and by some that Elijah had appeared, and by others that one of the prophets of old had risen.
One of the prophets of old — the third guess, as at Mark 6:15.
first here Elijah Ἠλίας Ēlias
9
⸂εἶπεν δὲ⸃ ⸀ὁ Ἡρῴδης· Ἰωάννην ἐγὼ ἀπεκεφάλισα· τίς δέ ἐστιν οὗτος περὶ ⸀οὗ ἀκούω τοιαῦτα; καὶ ἐζήτει ἰδεῖν αὐτόν.
And Herod said, “John I beheaded; but who is this about whom I hear such things?” And he was seeking to see him.
And he was seeking to see him — only this book says so, and 23:8 says he got his wish.
pronoun I = Herod — both times
pronoun this = Jesus
pronoun whom = the one he hears of
pronoun he = Herod
pronoun him = Jesus
10
Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατ’ ἰδίαν εἰς ⸂πόλιν καλουμένην Βηθσαϊδά⸃.
And the apostles returned and told him what they had done. And taking them along he withdrew privately to a city called Bethsaida.
Apostles — this book uses the word more freely than the others.
first here Bethsaida Βηθσαϊδά Bēthsaida
pronoun him = Jesus
pronoun they = the apostles
pronoun them = the apostles
pronoun he = Jesus
11
οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ⸀ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο.
But the crowds, knowing it, followed him; and welcoming them he was speaking to them about the kingdom of God, and healing those who had need of healing.
Welcoming them — this book has him receive the crowd that broke the rest.
pronoun it = where he had gone
pronoun him = Jesus
pronoun he = Jesus
pronoun them = the crowds — both times
12
Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ· Ἀπόλυσον τὸν ὄχλον, ἵνα ⸀πορευθέντες εἰς τὰς κύκλῳ κώμας ⸀καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν.
And the day began to decline, and the twelve came and said to him, “Send the crowd away, so that they may go into the villages and fields around and lodge and find provisions, because here we are in a deserted place.”
Lodge (καταλύω, katalyō) shares its root with the lodging-word of 2:7 and 22:11.
pronoun him = Jesus
pronoun they = the crowd
pronoun we = the twelve
13
εἶπεν δὲ πρὸς αὐτούς· Δότε αὐτοῖς ⸂ὑμεῖς φαγεῖν⸃. οἱ δὲ εἶπαν· Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ⸂ἄρτοι πέντε⸃ καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα.
But he said to them, “You give them something to eat.” And they said, “We have no more than five loaves and two fish — unless we go and buy food for all this people.”
You give them something to eat — the “you” is emphatic in Greek.
pronoun he = Jesus
pronoun them = the twelve — “you give them something” is the crowd
pronoun You = the twelve
pronoun they = the twelve
pronoun We = the twelve
pronoun we = the twelve
14
ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· Κατακλίνατε αὐτοὺς κλισίας ⸀ὡσεὶ ἀνὰ πεντήκοντα.
For there were about five thousand men. And he said to his disciples, “Have them recline in groups of about fifty.”
Groups of about fifty — only this book gives the number in this form; Mark 6:40 has hundreds and fifties.
pronoun he = Jesus
pronoun his = Jesus
pronoun them = the crowd
15
καὶ ἐποίησαν οὕτως καὶ ⸀κατέκλιναν ἅπαντας.
And they did so, and had them all recline.
And they did so — the obedience is told in four words.
pronoun they = the disciples
pronoun them = the crowd
16
λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς ⸀παραθεῖναι τῷ ὄχλῳ.
And taking the five loaves and the two fish, and looking up to heaven, he blessed them and broke them and gave them to the disciples to set before the crowd.
Blessed (εὐλογέω, eulogeō) — this edition keeps one word for all four places in the four Gospels.
pronoun he = Jesus
pronoun them = the loaves and fish — both times
17
καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
And they all ate and were filled; and what was left over to them was taken up, twelve hampers of fragments.
Hampers (κόφινοι, kophinoi) — this edition keeps this basket apart from the one at Mark 8:8.
pronoun they = the crowd
pronoun them = the crowd
18
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων· Τίνα με ⸂οἱ ὄχλοι λέγουσιν⸃ εἶναι;
And it came to pass, while he was praying alone, that the disciples were with him; and he asked them, saying, “Who do the crowds say that I am?”
While he was praying alone — only this book puts the confession after prayer.
pronoun he = Jesus — both times
pronoun him = Jesus
pronoun them = the disciples
pronoun I = Jesus
19
οἱ δὲ ἀποκριθέντες εἶπαν· Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
And answering they said, “John the Baptist; and others, Elijah; and others, that one of the prophets of old has risen.”
The three guesses of verses 7 and 8 come back word for word.
pronoun they = the disciples
20
εἶπεν δὲ αὐτοῖς· Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ⸂Πέτρος δὲ ἀποκριθεὶς⸃ εἶπεν· Τὸν χριστὸν τοῦ θεοῦ.
And he said to them, “But you — who do you say that I am?” And answering, Peter said, “The Christ of God.”
The Christ of God — this book's own wording; Mark 8:29 has “the Christ”, Matthew 16:16 adds “the Son of the living God”.
first here Peter Πέτρος Petros
first here Christ Χριστός Christos
pronoun he = Jesus
pronoun them = the disciples
pronoun you = the disciples
pronoun I = Jesus
21
Ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ ⸀λέγειν τοῦτο,
But rebuking them he charged them to tell this to no one,
Rebuking them — the verb spoken to demons at 4:35.
pronoun them = the disciples — both times
pronoun he = Jesus
pronoun this = that he is the Christ
22
εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ⸀ἐγερθῆναι.
saying that the Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.
On the third day — this book and Matthew 16:21 say the third day; Mark 8:31 says after three days.
23
Ἔλεγεν δὲ πρὸς πάντας· Εἴ τις θέλει ὀπίσω μου ⸂ἔρχεσθαι, ἀρνησάσθω⸃ ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ ⸂καθ’ ἡμέραν⸃, καὶ ἀκολουθείτω μοι.
And he was saying to them all, “If anyone wants to come behind me, let him deny himself and take up his cross daily and follow me.
Daily — only this book adds it, and it changes the picture from one day's death to every day's.
pronoun he = Jesus
pronoun them = all present
pronoun me = Jesus — both times
pronoun him = anyone who wants to come
pronoun himself = the same
pronoun his = the same
Why this rendering
Luke.9.23 Observation
Syntactic observation
The three books give this saying almost word for word, and Luke alone has two things more. First, καθ’ ἡμέραν, daily — absent from Matthew 16:24 and Mark 8:34; we compared the three texts side by side to confirm it. Second, the opening differs: Matthew τοῖς μαθηταῖς αὐτοῦ, to his disciples; Mark προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς, calling the crowd with the disciples; Luke πρὸς πάντας, to all. So in Luke the hearers are widest and the carrying becomes daily. Third, the verb of denying differs: Matthew and Mark have ἀπαρνησάσθω, with ἀπο- prefixed; Luke has ἀρνησάσθω. It is one prefix. Matthew and Mark may look as though they divide the two — ἀπαρνέομαι for denying oneself (Matt 16:24; Mark 8:34) and ἀπαρνέομαι again for Peter's denial (Matt 26:34, 75; Mark 14:30, 72) — but Luke uses both words of Peter's denial: ἀπαρνέομαι at 22:34, 61 and ἀρνέομαι at 22:57. So no division can be claimed within Luke; only that at 9:23 he chose the unprefixed form.
Rendering options · 2
Adopted “take up his cross daily” and “to all” — as the base text has it
Basis What stands in the base text is rendered; its absence from Matthew and Mark is recorded in the analysis.
Harmonize — drop daily, or supply it in Matthew and Mark
Basis One saying, so the reading is evened out.
Rejected That the phrase is Luke's alone is what shows when the three texts are set side by side; harmonizing either way erases it.
24
ὃς γὰρ ⸀ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δ’ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, οὗτος σώσει αὐτήν.
For whoever wants to save his life will lose it; and whoever loses his life because of me, he will save it.
Life here is ψυχή (psychē), the life a person lives.
pronoun his = whoever wants to save it — both times
pronoun it = his life — both times
pronoun me = Jesus
pronoun he = whoever loses it
25
τί γὰρ ὠφελεῖται ἄνθρωπος κερδήσας τὸν κόσμον ὅλον ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς;
For what does a man profit if he gains the whole world but loses or forfeits himself?
Loses or forfeits himself — this book says himself, where Mark 8:36 says his life.
pronoun he = a man
pronoun himself = a man
26
ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων.
For whoever is ashamed of me and of my words, of him the Son of Man will be ashamed when he comes in his glory and the Father's and the holy angels'.
In his glory and the Father's and the holy angels' — three genitives in a row, and this book alone piles them so.
pronoun me = Jesus
pronoun my = Jesus
pronoun him = whoever is ashamed
pronoun he = the Son of Man
pronoun his = the Son of Man
27
λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν ⸀αὐτοῦ ⸀ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ.
But I say to you truly, there are some of those standing here who will not taste death until they see the kingdom of God.”
Until they see the kingdom of God — this book says only that; Mark 9:1 adds “come in power”.
pronoun I = Jesus
pronoun you = the hearers
pronoun who = some of those standing here
pronoun they = the same
28
Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ ⸀καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι.
And it came to pass about eight days after these words that, taking along Peter and John and James, he went up the mountain to pray.
About eight days — this book counts differently; Mark 9:2 and Matthew 17:1 say six.
first here James Ἰάκωβος Iakōbos
pronoun he = Jesus
29
καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.
And it came to pass, while he was praying, that the appearance of his face became other, and his raiment white and flashing like lightning.
While he was praying — only this book has the change happen at prayer.
pronoun he = Jesus
pronoun his = Jesus — both times
30
καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωϋσῆς καὶ Ἠλίας,
And behold, two men were talking with him, who were Moses and Elijah;
Two men — the writer names them only after describing them.
first here Moses Μωϋσῆς Mōysēs
pronoun him = Jesus
pronoun who = the two men
31
οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ.
who, appearing in glory, were speaking of his departure, which he was about to fulfil in Jerusalem.
Departure renders ἔξοδος (exodos) — the word behind the name of the second book of the Old Testament. Only this book says what they spoke about.
first here Jerusalem Ἰερουσαλήμ Ierousalēm
pronoun who = Moses and Elijah
pronoun his = Jesus
pronoun which = his departure
pronoun he = Jesus
Why this rendering
Luke.9.31 Observation
Syntactic observation
Only Luke records what Moses and Elijah said. Matthew 17:3 and Mark 9:4 say only συλλαλοῦντες, talking with him, and give no content. Luke says they spoke of τὴν ἔξοδον αὐτοῦ, his departure — ἔξοδος being unique in the four Gospels — and adds that he was about to fulfil it ἐν Ἰερουσαλήμ, in Jerusalem; twenty verses later, at 9:51, he sets his face toward Jerusalem. Other things here are Luke's alone: at v.28 the reason for going up the mountain is προσεύξασθαι, to pray; at v.29 the change comes ἐν τῷ προσεύχεσθαι, while he was praying; at v.32 the disciples are ὕπνῳ βεβαρημένοι, weighed down with sleep, and having διαγρηγορήσαντες, come fully awake, they see the glory. ἐξαστράπτω, to flash like lightning, and διαγρηγορέω are both unique in the four Gospels. Matthew 17:2 says his face shone like the sun; Luke 9:29 says the εἶδος, appearance, of his face became ἕτερον, other.
Rendering options · 2
Adopted “his departure” — rendered only as the word is built
Basis ἔξοδος is a going out; being unique there is no other place to check it against, so anything added is the translation's own judgement.
Unpack as “his death” or “what he was about to accomplish”
Basis Lets the reader see what is meant.
Rejected θάνατος is not in the text; and Luke's choosing this word is itself the datum, which unpacking erases.
32
ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ.
And Peter and those with him were weighed down with sleep; and coming fully awake they saw his glory and the two men standing with him.
Weighed down with sleep — only this book records the sleeping, as it will at 22:45.
pronoun him = Jesus — both times
pronoun they = Peter and those with him
pronoun his = Jesus
33
καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπ’ αὐτοῦ εἶπεν ⸀ὁ Πέτρος πρὸς τὸν Ἰησοῦν· Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωϋσεῖ καὶ μίαν Ἠλίᾳ, μὴ εἰδὼς ὃ λέγει.
And it came to pass, as they were parting from him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three tents, one for you and one for Moses and one for Elijah” — not knowing what he was saying.
Not knowing what he was saying — the writer says it, as Mark 9:6 does. Master is the overseer-word of 5:5.
first here Jesus Ἰησοῦς Iēsous
pronoun they = Moses and Elijah
pronoun him = Jesus
pronoun us = Peter and the three
pronoun you = Jesus
pronoun he = Peter
34
ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ⸀ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ ⸂εἰσελθεῖν αὐτοὺς⸃ εἰς τὴν νεφέλην.
And while he was saying this a cloud came and overshadowed them; and they were afraid as they entered into the cloud.
As they entered into the cloud — only this book has them enter it.
pronoun he = Peter
pronoun this = what he was saying
pronoun them = the three — both times
pronoun they = the three
35
καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ⸀ἐκλελεγμένος, αὐτοῦ ἀκούετε.
And a voice came from the cloud, saying, “This is my Son, the chosen one; listen to him.”
The chosen one — this book's own wording; Mark 9:7 and Matthew 17:5 say “the beloved”.
pronoun This = Jesus
pronoun my = the voice from the cloud
pronoun him = Jesus
Why this rendering
Luke.9.35 Observation
Syntactic observation
The voice from the cloud differs across the books. Matthew 17:5 has ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα, my beloved Son, in whom I was well pleased, with ἀκούετε αὐτοῦ added; Mark 9:7 has ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ; Luke 9:35 has ὁ υἱός μου ὁ ἐκλελεγμένος, my Son, the chosen one — not ἀγαπητός but the perfect passive participle of ἐκλέγομαι. That verb occurs four times in Luke (6:13, choosing the twelve; 9:35; 10:42, Mary choosing the good part; 14:7, choosing the places of honour), five times in John, once in Mark. So in Luke choosing is done both by people and by God, and only here does it attach to the Son. Matthew 3:17 and 17:5, and Mark 1:11 and 9:7, use ἀγαπητός at both the baptism and the transfiguration; Luke uses ἀγαπητός at the baptism (3:22) and changes it at the transfiguration — within Luke the two places differ. SBLGNT marks a variant here (⸀).
Rendering options · 2
Adopted “the chosen one” — kept apart from beloved at 3:22
Basis The base text prints a different word, and Luke words the two places differently within his own book, so the renderings divide.
Render as beloved, matching Matthew and Mark
Basis Some manuscripts read so, and the three books become even.
Rejected By our base-text decision we follow SBLGNT; and the direction runs one way — a rarer word being replaced by the familiar one is common, the reverse is not.
36
καὶ ἐν τῷ γενέσθαι τὴν φωνὴν ⸀εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.
And when the voice came, Jesus was found alone. And they kept silence, and in those days told no one anything of what they had seen.
They kept silent — this book has them keep it of themselves; Mark 9:9 has them charged to.
pronoun they = the three
37
Ἐγένετο ⸀δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς.
And it came to pass on the next day, when they had come down from the mountain, that a great crowd met him.
On the next day — only this book dates the coming down.
pronoun they = Jesus and the three
pronoun him = Jesus
38
καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ⸀ἐβόησεν λέγων· Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής ⸂μοί ἐστιν⸃,
And behold, a man from the crowd cried out, saying, “Teacher, I beg you to look upon my son, for he is my only son;
My only son — the “only” word of 7:12 and 8:42.
pronoun I = the man
pronoun you = Jesus
pronoun my = the man — both times
pronoun he = the son
39
καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ ⸀μόγις ἀποχωρεῖ ἀπ’ αὐτοῦ συντρῖβον αὐτόν·
and behold, a spirit takes him, and suddenly he cries out, and it convulses him with foaming, and it barely departs from him, crushing him.
Crushing him (συντρίβω, syntribō) — only this book adds it.
pronoun him = the son — every “him” here is the son
pronoun he = the son
pronoun it = the spirit — both times
40
καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν.
And I begged your disciples to cast it out, and they could not.”
They could not — the same complaint as Mark 9:18.
pronoun I = the man
pronoun your = Jesus
pronoun it = the spirit
pronoun they = the disciples
41
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ⸂ὧδε τὸν υἱόν σου⸃.
And answering, Jesus said, “O unbelieving and twisted generation, how long will I be with you and bear with you? Bring your son here.”
Twisted (διαστρέφω, diastrephō) — the same word as Matthew 17:17.
pronoun I = Jesus
pronoun you = the generation — both times
pronoun your = the man
42
ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.
And while he was still coming forward, the demon threw him down and convulsed him. But Jesus rebuked the unclean spirit and healed the boy and gave him back to his father.
Gave him back to his father — the same phrase as 7:15, and only this book has it here.
pronoun he = the son
pronoun him = the son — both times
pronoun his = the son
43
ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ⸀ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ·
And all were astounded at the greatness of God. And while all were marvelling at everything he was doing, he said to his disciples,
The greatness of God renders μεγαλειότης (megaleiotēs).
pronoun he = Jesus — both times
pronoun his = Jesus
44
Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους, ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.
“You, put these words into your ears: the Son of Man is about to be handed over into the hands of men.”
Put these words into your ears keeps a Semitic turn word for word.
pronoun You = the disciples
pronoun your = the disciples
45
οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπ’ αὐτῶν ἵνα μὴ αἴσθωνται αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτου.
But they did not know this saying; it was veiled from them, so that they might not perceive it, and they were afraid to ask him about this saying.
It was veiled from them — only this book says the saying was hidden, and the passive does not say by whom.
pronoun they = the disciples — both times
pronoun it = this saying — both times
pronoun them = the disciples
pronoun him = Jesus
46
Εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.
And a reasoning entered among them as to which of them might be greater.
A reasoning entered among them — the word of 5:22, here of an argument.
pronoun them = the disciples — both times
47
ὁ δὲ Ἰησοῦς ⸀εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν ἐπιλαβόμενος ⸀παιδίον ἔστησεν αὐτὸ παρ’ ἑαυτῷ,
But Jesus, knowing the reasoning of their heart, took a child and set it beside himself,
Set it beside himself — this book has the child beside him; Mark 9:36 has it in their midst.
pronoun their = the disciples
pronoun it = the child
pronoun himself = Jesus
48
καὶ εἶπεν αὐτοῖς· Ὃς ⸀ἂν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου ἐμὲ δέχεται, καὶ ὃς ⸁ἂν ἐμὲ δέξηται δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτός ⸀ἐστιν μέγας.
and said to them, “Whoever receives this child in my name receives me; and whoever receives me receives the one who sent me. For the lesser among you all — he is great.”
The lesser among you all — he is great — this book's own close.
pronoun them = the disciples
pronoun this = the child
pronoun my = Jesus
pronoun me = Jesus — both times
pronoun you = the disciples
pronoun he = the lesser
49
Ἀποκριθεὶς ⸀δὲ Ἰωάννης εἶπεν· Ἐπιστάτα, εἴδομέν τινα ⸀ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ⸀ἐκωλύομεν αὐτὸν ὅτι οὐκ ἀκολουθεῖ μεθ’ ἡμῶν.
And answering, John said, “Master, we saw someone casting out demons in your name, and we tried to prevent him, because he does not follow with us.”
Does not follow with us — the Greek adds “with”, which Mark 9:38 does not.
pronoun Master = Jesus
pronoun we = the disciples — both times
pronoun your = Jesus
pronoun him = the one casting out demons
pronoun he = the same
pronoun us = the disciples
50
⸂εἶπεν δὲ⸃ πρὸς αὐτὸν ⸀ὁ Ἰησοῦς· Μὴ κωλύετε, ὃς γὰρ οὐκ ἔστιν καθ’ ⸂ὑμῶν ὑπὲρ ὑμῶν⸃ ἐστιν.
But Jesus said to him, “Do not prevent him; for whoever is not against you is for you.”
Whoever is not against you is for you — this book says “you”; Mark 9:40 says “us”.
pronoun him = Jesus — “Do not prevent him” is the one casting out demons
pronoun you = the disciples — both times
51
Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ ⸀πρόσωπον ⸀ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ,
And it came to pass, as the days of his being taken up were being fulfilled, that he set his face to go to Jerusalem.
He set his face keeps a Semitic turn. This verse is the turning point of the book — from here to 19:28 he is going up to Jerusalem.
pronoun his = Jesus
pronoun he = Jesus
Why this rendering
Luke.9.51 Observation
Syntactic observation
The texture of Luke changes at this verse. ἀνάλημψις, a taking up, is unique in the four Gospels, and τὸ πρόσωπον ἐστήρισεν, he set his face, is a Semitic idiom. στηρίζω occurs three times in Luke (9:51; 16:26, the great chasm fixed between Abraham and the rich man; 22:32, strengthen your brothers) and never in Matthew, Mark or John. Verse 53 takes the phrase up at once: the Samaritan village did not receive him because τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἰερουσαλήμ, his face was going toward Jerusalem. So the face carries direction across two verses. The spelling of the city is striking too: here it is Ἰερουσαλήμ, the Semitic form — in Matthew that form stood at 23:37 alone, and in Luke it is common. And πορεύομαι, to go, occurs fifty-one times in Luke against twenty-nine in Matthew, three in Mark, thirteen in John — after 9:51 Luke becomes a book that keeps going.
Rendering options · 2
Adopted “he set his face to go to Jerusalem” — the Semitic idiom kept
Basis Verse 53 takes up the same word, so removing face cuts the link; the oddity is in the Greek too.
Render by sense — “he resolutely set out for Jerusalem”
Basis Setting the face is not idiomatic in either language.
Rejected Verse 53 answers with his face was going, so removing the face at 51 leaves 53 stranded; that the two verses are bound by one phrase is the datum.
52
καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαριτῶν, ⸀ὡς ἑτοιμάσαι αὐτῷ·
And he sent messengers before his face; and going they entered a village of Samaritans, to make ready for him.
Before his face — the phrase of 7:27, now of messengers.
first here Samaritan Σαμαρίτης Samaritēs
pronoun he = Jesus
pronoun his = Jesus
pronoun him = Jesus
53
καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἰερουσαλήμ.
And they did not receive him, because his face was going toward Jerusalem.
His face was going toward Jerusalem — the reason given is the direction of travel.
pronoun they = the Samaritans
pronoun him = Jesus
pronoun his = Jesus
54
ἰδόντες δὲ οἱ ⸀μαθηταὶ Ἰάκωβος καὶ Ἰωάννης εἶπαν· Κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ καὶ ἀναλῶσαι ⸀αὐτούς;
And seeing it the disciples James and John said, “Lord, do you want us to tell fire to come down from heaven and consume them?”
Fire to come down from heaven — the sons of thunder of Mark 3:17, and only this book records the asking.
pronoun it = the refusal
pronoun you = Jesus
pronoun us = James and John
pronoun them = the Samaritans
55
στραφεὶς δὲ ἐπετίμησεν ⸀αὐτοῖς.
But turning he rebuked them.
He rebuked them — some manuscripts add a saying here; the base text of this edition has none.
pronoun he = Jesus
pronoun them = James and John
56
⸀καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.
And they went to another village.
They went to another village — the whole answer to the refusal.
pronoun they = Jesus and the disciples
57
⸀Καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῷ εἶπέν τις πρὸς αὐτόν· Ἀκολουθήσω σοι ὅπου ⸀ἐὰν ⸀ἀπέρχῃ.
And as they were going along the road, someone said to him, “I will follow you wherever you go.”
Someone said — this book does not call him a scribe, as Matthew 8:19 does.
pronoun they = Jesus and the disciples
pronoun him = Jesus
pronoun I = the man
pronoun you = Jesus
58
καὶ εἶπεν αὐτῷ ὁ Ἰησοῦς· Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
And Jesus said to him, “The foxes have dens and the birds of the sky nesting places, but the Son of Man has nowhere to incline his head.”
Nesting places renders κατασκηνώσεις (kataskēnōseis), built on the tent-word.
pronoun him = the man
pronoun his = the Son of Man
59
εἶπεν δὲ πρὸς ἕτερον· Ἀκολούθει μοι. ὁ δὲ εἶπεν· ⸀Κύριε, ἐπίτρεψόν μοι ⸂ἀπελθόντι πρῶτον⸃ θάψαι τὸν πατέρα μου.
And he said to another, “Follow me.” But he said, “Lord, allow me first to go and bury my father.”
Bury my father — the duty was held to come before all others.
pronoun he = Jesus — the second “he” is the other man
pronoun me = Jesus — “allow me” is the other man
pronoun my = the other man
60
εἶπεν δὲ ⸀αὐτῷ· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ.
And he said to him, “Leave the dead to bury their own dead; but you go and proclaim the kingdom of God.”
But you go and proclaim — only this book adds the second half.
pronoun he = Jesus
pronoun him = the man
pronoun their own = the dead
pronoun you = the man
61
εἶπεν δὲ καὶ ἕτερος· Ἀκολουθήσω σοι, κύριε· πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι τοῖς εἰς τὸν οἶκόν μου.
And another also said, “I will follow you, Lord; but first allow me to say farewell to those at my house.”
Say farewell (ἀποτάσσομαι, apotassomai) — this third exchange stands only in this book.
pronoun I = the third man
pronoun you = Jesus
pronoun me = the third man
pronoun my = the third man
62
εἶπεν δὲ ⸂ὁ Ἰησοῦς⸃· Οὐδεὶς ἐπιβαλὼν τὴν ⸀χεῖρα ἐπ’ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν ⸂τῇ βασιλείᾳ⸃ τοῦ θεοῦ.
And Jesus said to him, “No one who puts his hand to the plough and looks back is fit for the kingdom of God.”
Puts his hand to the plough — a picture from field work, used once in the four Gospels.
pronoun him = the third man
pronoun his = no one who puts his hand to the plough
Why this rendering
Luke.9.62 Observation
Syntactic observation
Three would-be followers appear at vv.57-62, where Matthew 8:19-22 has two and nothing answering to the third (vv.61-62). ἄροτρον, a plough, is unique in the four Gospels, and εὔθετος, fit, occurs twice in Luke (9:62; 14:35, salt that has lost its taste is fit for nothing). The answer to the first (v.58) matches Matthew 8:20 word for word — φωλεός, hole, and κατασκήνωσις, roost, stand at two places each, and these are the two. The answer to the second (vv.59-60) is nearly Matthew 8:21-22, except that Luke adds σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ, but you go and proclaim the kingdom of God. So to the two he shares with Matthew Luke adds a clause, and the third is wholly his own. The request at v.61 to say farewell to those at home resembles what Elisha says to Elijah at 1 Kings 19:20; the text marks no quotation, and we say no more than that.
Rendering options · 2
Adopted “no one who puts his hand to the plough and looks back is fit for the kingdom of God” — one word with 14:35
Basis εὔθετος occurs twice in Luke, so one rendering joins it to the salt of 14:35.
Render as “worthy”
Basis Uses the settled rendering.
Rejected Worthy renders ἄξιος, which stands separately in Luke; εὔθετος is about fitness for use and is kept apart.