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Lucas 9
La Palabra (Hispanoamérica)

Misión de los Doce (Mt 10,5-15; Mc 6,7-13)

9 Jesús reunió a los Doce y les dio poder y autoridad para expulsar toda clase de demonios y para curar enfermedades. 2 Los envió a anunciar el reino de Dios y a curar a los enfermos. 3 Les dijo:

— No lleven nada para el camino: ni bastón, ni zurrón, ni pan, ni dinero. Ni siquiera dos trajes. 4 Cuando entren en una casa, quédense en ella hasta que salgan del lugar. 5 Si en algún pueblo no quieren recibirlos, salgan de allí y sacudan el polvo pegado a sus pies, como testimonio contra esa gente.

6 Ellos salieron y recorrieron todas las aldeas, anunciando por todas partes el mensaje de salvación y curando a los enfermos.

Desconcierto de Herodes (Mt 14,1-2; Mc 6,14-16)

7 Cuando Herodes, que gobernaba en Galilea, se enteró de todo lo que estaba sucediendo, se quedó desconcertado, porque algunos decían que Juan el Bautista había resucitado de entre los muertos. 8 Otros decían que se había aparecido el profeta Elías; y otros, que uno de los antiguos profetas había resucitado. 9 Pero Herodes dijo:

— Yo mandé decapitar a Juan. ¿Quién podrá ser ese de quien cuentan tales cosas?

Y andaba buscando la ocasión de conocerlo.

Los Doce regresan de la misión (Mc 6,30-32)

10 Cuando volvieron los apóstoles, contaron a Jesús todo lo que habían hecho. Jesús se los llevó aparte, a un pueblo llamado Betsaida. 11 Pero la gente se dio cuenta y lo siguió. Jesús los acogió, les habló del reino de Dios y curó a los enfermos.

Jesús da de comer a más de cinco mil personas (Mt 14,13-21; Mc 6,33-44; Jn 6,1-14)

12 Al comenzar a declinar el día, los Doce se acercaron a Jesús y le dijeron:

— Despide a toda esa gente para que vayan a las aldeas y caseríos de alrededor a buscar alojamiento y comida, porque aquí estamos en despoblado.

13 Jesús les contestó:

— Denles de comer ustedes mismos.

Ellos replicaron:

— Nosotros no tenemos más que cinco panes y dos peces, a menos que vayamos y compremos comida para toda esta gente.

14 Eran unos cinco mil hombres. Jesús dijo a sus discípulos:

— Hagan que se recuesten en grupos como de cincuenta personas.

15 Ellos siguieron sus instrucciones, y toda la gente se recostó. 16 Luego Jesús tomó los cinco panes y los dos peces y, mirando al cielo, los bendijo, los partió y se los fue dando a sus discípulos para que los distribuyeran entre la gente. 17 Todos comieron hasta quedar satisfechos, y todavía se recogieron doce cestos llenos de trozos sobrantes.

Declaración de Pedro acerca de Jesús (Mt 16,13-20; Mc 8,27-30)

18 En una ocasión en que Jesús se había retirado para orar a solas, los discípulos fueron a reunirse con él. Jesús, entonces, les preguntó:

— ¿Quién dice la gente que soy yo?

19 Ellos contestaron:

— Unos dicen que eres Juan el Bautista; otros, que Elías; y otros, que uno de los antiguos profetas que ha resucitado.

20 Jesús insistió:

— Y ustedes, ¿quién dicen que soy?

Entonces Pedro declaró:

— ¡Tú eres el Mesías enviado por Dios!

21 Jesús, por su parte, les encargó encarecidamente que a nadie dijeran nada de esto.

Jesús anuncia por primera vez su muerte y su resurrección (Mt 16,21-18; Mc 8,31—9,1)

22 Les dijo también:

— El Hijo del hombre tiene que sufrir mucho; va a ser rechazado por los ancianos del pueblo, por los jefes de los sacerdotes y por los maestros de la ley que le darán muerte; pero al tercer día resucitará.

23 Y añadió, dirigiéndose a todos:

— Si alguno quiere ser discípulo mío, deberá olvidarse de sí mismo, cargar con su cruz cada día y seguirme. 24 Porque el que quiera salvar su vida, la perderá; pero el que entregue su vida por causa de mí, ese la salvará. 25 ¿De qué le sirve a uno ganar el mundo entero, si él se pierde o se destruye a sí mismo? 26 Pues bien, si alguno se avergüenza de mí y de mi mensaje, también el Hijo del hombre se avergonzará de él cuando venga rodeado de su gloria, de la gloria del Padre y de la de los santos ángeles. 27 Les aseguro que algunos de los que están aquí no morirán sin antes haber visto el reino de Dios.

Transfiguración de Jesús (Mt 17,1-8; Mc 9,2-8)

28 Unos ocho días después de esto, Jesús tomó a Pedro, Juan y Santiago y subió al monte a orar. 29 Y sucedió que, mientras Jesús estaba orando, cambió el aspecto de su rostro y su ropa se volvió de una blancura resplandeciente. 30 En esto aparecieron dos personajes que conversaban con él. Eran Moisés y Elías, 31 los cuales, envueltos en un resplandor glorioso, hablaban con Jesús de lo que estaba a punto de sucederle en Jerusalén. 32 Pedro y sus compañeros se sentían cargados de sueño, pero se mantuvieron despiertos y vieron la gloria de Jesús y a los dos personajes que estaban con él. 33 Luego, mientras estos se separaban de Jesús, dijo Pedro:

— ¡Maestro, qué bien estamos aquí! Hagamos tres cabañas: una para ti, otra para Moisés y otra para Elías.

En realidad, Pedro no sabía lo que decía. 34 Aún estaba hablando Pedro, cuando quedaron envueltos en la sombra de una nube, y se asustaron al verse en medio de ella. 35 Entonces salió de la nube una voz que decía:

— Este es mi Hijo elegido. Escúchenlo.

36 Todavía resonaba la voz cuando Jesús se encontró solo. Los discípulos guardaron silencio y por entonces no contaron a nadie lo que habían visto.

Curación de un muchacho poseído por el demonio (Mt 17,14-18; Mc 9,14-27)

37 Al día siguiente, cuando bajaron del monte, mucha gente salió al encuentro de Jesús. 38 De pronto, un hombre de entre la gente gritó:

— ¡Maestro, por favor, mira a mi hijo, que es el único que tengo! 39 Un espíritu maligno se apodera de él y de repente comienza a gritar; luego lo zarandea con violencia, haciéndole echar espuma por la boca y, una vez que lo ha destrozado, a duras penas se aparta de él. 40 He rogado a tus discípulos que lo expulsen, pero no han podido.

41 Jesús exclamó:

— ¡Gente incrédula y perversa! ¿Hasta cuándo habré de estar con ustedes y soportarlos? Trae aquí a tu hijo.

42 Cuando el muchacho se acercaba a Jesús, el demonio lo derribó al suelo y le hizo retorcerse. Jesús, entonces, increpó al espíritu impuro, curó al muchacho y lo devolvió a su padre. 43 Y todos se quedaron atónitos al comprobar la grandeza de Dios.

Jesús anuncia por segunda vez su muerte (Mt 17,22-23; Mc 9,30-32)

Mientras todos seguían admirados por lo que Jesús había hecho, él dijo a sus discípulos:

44 — Escúchenme bien y no olviden esto: el Hijo del hombre está a punto de ser entregado en manos de los hombres.

45 Pero ellos no comprendieron lo que les decía; todo les resultaba enigmático de modo que no lo entendían. Y tampoco se atrevían a pedirle una explicación.

El más importante en el Reino (Mt 18,1-5; Mc 9,33-37)

46 Los discípulos comenzaron a discutir quién de ellos era el más importante. 47 Pero Jesús, que se dio cuenta de lo que estaban pensando, tomó a un niño, lo puso a su lado 48 y les dijo:

— El que reciba en mi nombre a este niño, a mí me recibe; y el que me reciba a mí, recibe al que me ha enviado. Porque el más insignificante entre todos ustedes, ese es el más importante.

Quien no está contra ustedes, está a favor de ustedes (Mc 9,38-40)

49 Juan le dijo:

— Maestro, hemos visto a uno que estaba expulsando demonios en tu nombre y se lo hemos prohibido, porque no es de los nuestros.

50 Jesús le contestó:

— No se lo prohiban, porque el que no está contra ustedes, está a favor de ustedes.

IV.— CAMINO HACIA JERUSALÉN (9,51—19,28)

Los samaritanos rechazan a Jesús

51 Cuando ya iba acercándose el tiempo de su Pascua, Jesús tomó la firme decisión de dirigirse a Jerusalén. 52 Envió por delante mensajeros que entraron en una aldea de Samaría para prepararle alojamiento. 53 Pero como Jesús se dirigía a Jerusalén, los samaritanos se negaron a recibirlo. 54 Al ver esto, los discípulos Santiago y Juan dijeron:

— Señor, ¿ordenamos que descienda fuego del cielo y los destruya?

55 Pero Jesús, encarándose con ellos, los reprendió con severidad.

56 Y se fueron a otra aldea.

Condiciones del discipulado (Mt 8,19-22)

57 Mientras iban de camino, dijo uno a Jesús:

— Estoy dispuesto a seguirte adondequiera que vayas.

58 Jesús le contestó:

— Las zorras tienen guaridas y los pájaros nidos, pero el Hijo del hombre ni siquiera tiene dónde recostar la cabeza.

59 A otro le dijo:

— Sígueme.

A lo que respondió el interpelado:

— Señor, permíteme que vaya primero a enterrar a mi padre.

60 Jesús le contestó:

— Deja que los muertos entierren a sus muertos. Tú dedícate a anunciar el reino de Dios.

61 Otro le dijo también:

— Estoy dispuesto a seguirte, Señor, pero permíteme que primero me despida de los míos.

62 Jesús le contestó:

— Nadie que ponga su mano en el arado y mire atrás es apto para el reino de Dios.

Close RVR1960

Lucas 9
Reina-Valera 1960

Misión de los doce discípulos

(Mt. 10.5-15; Mr. 6.7-13)

9 Habiendo reunido a sus doce discípulos, les dio poder y autoridad sobre todos los demonios, y para sanar enfermedades. 2 Y los envió a predicar el reino de Dios, y a sanar a los enfermos. 3 Y les dijo:(A) No toméis nada para el camino, ni bordón, ni alforja, ni pan, ni dinero; ni llevéis dos túnicas. 4 Y en cualquier casa donde entréis, quedad allí, y de allí salid. 5 Y dondequiera que no os recibieren, salid de aquella ciudad, y sacudid el polvo de vuestros pies en testimonio contra ellos.(B) 6 Y saliendo, pasaban por todas las aldeas, anunciando el evangelio y sanando por todas partes.

Muerte de Juan el Bautista

(Mt. 14.1-12; Mr. 6.14-29)

7 Herodes el tetrarca oyó de todas las cosas que hacía Jesús; y estaba perplejo, porque decían algunos: Juan ha resucitado de los muertos; 8 otros: Elías ha aparecido; y otros: Algún profeta de los antiguos ha resucitado.(C) 9 Y dijo Herodes: A Juan yo le hice decapitar; ¿quién, pues, es este, de quien oigo tales cosas? Y procuraba verle.

Alimentación de los cinco mil

(Mt. 14.13-21; Mr. 6.30-44; Jn. 6.1-14)

10 Vueltos los apóstoles, le contaron todo lo que habían hecho. Y tomándolos, se retiró aparte, a un lugar desierto de la ciudad llamada Betsaida. 11 Y cuando la gente lo supo, le siguió; y él les recibió, y les hablaba del reino de Dios, y sanaba a los que necesitaban ser curados. 12 Pero el día comenzaba a declinar; y acercándose los doce, le dijeron: Despide a la gente, para que vayan a las aldeas y campos de alrededor, y se alojen y encuentren alimentos; porque aquí estamos en lugar desierto. 13 Él les dijo: Dadles vosotros de comer. Y dijeron ellos: No tenemos más que cinco panes y dos pescados, a no ser que vayamos nosotros a comprar alimentos para toda esta multitud. 14 Y eran como cinco mil hombres. Entonces dijo a sus discípulos: Hacedlos sentar en grupos, de cincuenta en cincuenta. 15 Así lo hicieron, haciéndolos sentar a todos. 16 Y tomando los cinco panes y los dos pescados, levantando los ojos al cielo, los bendijo, y los partió, y dio a sus discípulos para que los pusiesen delante de la gente. 17 Y comieron todos, y se saciaron; y recogieron lo que les sobró, doce cestas de pedazos.

La confesión de Pedro

(Mt. 16.13-20; Mr. 8.27-30)

18 Aconteció que mientras Jesús oraba aparte, estaban con él los discípulos; y les preguntó, diciendo: ¿Quién dice la gente que soy yo? 19 Ellos respondieron: Unos, Juan el Bautista; otros, Elías; y otros, que algún profeta de los antiguos ha resucitado.(D) 20 Él les dijo: ¿Y vosotros, quién decís que soy? Entonces respondiendo Pedro, dijo: El Cristo de Dios.(E)

Jesús anuncia su muerte

(Mt. 16.21-28; Mr. 8.31—9.1)

21 Pero él les mandó que a nadie dijesen esto, encargándoselo rigurosamente, 22 y diciendo: Es necesario que el Hijo del Hombre padezca muchas cosas, y sea desechado por los ancianos, por los principales sacerdotes y por los escribas, y que sea muerto, y resucite al tercer día.

23 Y decía a todos: Si alguno quiere venir en pos de mí, niéguese a sí mismo, tome su cruz cada día, y sígame.(F) 24 Porque todo el que quiera salvar su vida, la perderá; y todo el que pierda su vida por causa de mí, este la salvará.(G) 25 Pues ¿qué aprovecha al hombre, si gana todo el mundo, y se destruye o se pierde a sí mismo? 26 Porque el que se avergonzare de mí y de mis palabras, de este se avergonzará el Hijo del Hombre cuando venga en su gloria, y en la del Padre, y de los santos ángeles. 27 Pero os digo en verdad, que hay algunos de los que están aquí, que no gustarán la muerte hasta que vean el reino de Dios.

La transfiguración

(Mt. 17.1-8; Mr. 9.2-8)

28 Aconteció como ocho días después de estas palabras, que tomó a Pedro, a Juan y a Jacobo, y subió al monte a orar.(H) 29 Y entre tanto que oraba, la apariencia de su rostro se hizo otra, y su vestido blanco y resplandeciente. 30 Y he aquí dos varones que hablaban con él, los cuales eran Moisés y Elías; 31 quienes aparecieron rodeados de gloria, y hablaban de su partida, que iba Jesús a cumplir en Jerusalén. 32 Y Pedro y los que estaban con él estaban rendidos de sueño; mas permaneciendo despiertos, vieron la gloria de Jesús, y a los dos varones que estaban con él. 33 Y sucedió que apartándose ellos de él, Pedro dijo a Jesús: Maestro, bueno es para nosotros que estemos aquí; y hagamos tres enramadas, una para ti, una para Moisés, y una para Elías; no sabiendo lo que decía. 34 Mientras él decía esto, vino una nube que los cubrió; y tuvieron temor al entrar en la nube. 35 Y vino una voz desde la nube, que decía: Este es mi Hijo amado;(I) a él oíd. 36 Y cuando cesó la voz, Jesús fue hallado solo; y ellos callaron, y por aquellos días no dijeron nada a nadie de lo que habían visto.

Jesús sana a un muchacho endemoniado

(Mt. 17.14-21; Mr. 9.14-29)

37 Al día siguiente, cuando descendieron del monte, una gran multitud les salió al encuentro. 38 Y he aquí, un hombre de la multitud clamó diciendo: Maestro, te ruego que veas a mi hijo, pues es el único que tengo; 39 y sucede que un espíritu le toma, y de repente da voces, y le sacude con violencia, y le hace echar espuma, y estropeándole, a duras penas se aparta de él. 40 Y rogué a tus discípulos que le echasen fuera, y no pudieron. 41 Respondiendo Jesús, dijo: ¡Oh generación incrédula y perversa! ¿Hasta cuándo he de estar con vosotros, y os he de soportar? Trae acá a tu hijo. 42 Y mientras se acercaba el muchacho, el demonio le derribó y le sacudió con violencia; pero Jesús reprendió al espíritu inmundo, y sanó al muchacho, y se lo devolvió a su padre. 43 Y todos se admiraban de la grandeza de Dios.

Jesús anuncia otra vez su muerte

(Mt. 17.22-23; Mr. 9.30-32)

Y maravillándose todos de todas las cosas que hacía, dijo a sus discípulos: 44 Haced que os penetren bien en los oídos estas palabras; porque acontecerá que el Hijo del Hombre será entregado en manos de hombres. 45 Mas ellos no entendían estas palabras, pues les estaban veladas para que no las entendiesen; y temían preguntarle sobre esas palabras.

¿Quién es el mayor?

(Mt. 18.1-5; Mr. 9.33-37)

46 Entonces entraron en discusión sobre quién de ellos sería el mayor.(J) 47 Y Jesús, percibiendo los pensamientos de sus corazones, tomó a un niño y lo puso junto a sí, 48 y les dijo: Cualquiera que reciba a este niño en mi nombre, a mí me recibe; y cualquiera que me recibe a mí, recibe al que me envió;(K) porque el que es más pequeño entre todos vosotros, ese es el más grande.

El que no es contra nosotros, por nosotros es

(Mr. 9.38-40)

49 Entonces respondiendo Juan, dijo: Maestro, hemos visto a uno que echaba fuera demonios en tu nombre; y se lo prohibimos, porque no sigue con nosotros. 50 Jesús le dijo: No se lo prohibáis; porque el que no es contra nosotros, por nosotros es.

Jesús reprende a Jacobo y a Juan

51 Cuando se cumplió el tiempo en que él había de ser recibido arriba, afirmó su rostro para ir a Jerusalén. 52 Y envió mensajeros delante de él, los cuales fueron y entraron en una aldea de los samaritanos para hacerle preparativos. 53 Mas no le recibieron, porque su aspecto era como de ir a Jerusalén. 54 Viendo esto sus discípulos Jacobo y Juan, dijeron: Señor, ¿quieres que mandemos que descienda fuego del cielo, como hizo Elías, y los consuma?(L) 55 Entonces volviéndose él, los reprendió, diciendo: Vosotros no sabéis de qué espíritu sois; 56 porque el Hijo del Hombre no ha venido para perder las almas de los hombres, sino para salvarlas. Y se fueron a otra aldea.

Los que querían seguir a Jesús

(Mt. 8.18-22)

57 Yendo ellos, uno le dijo en el camino: Señor, te seguiré adondequiera que vayas. 58 Y le dijo Jesús: Las zorras tienen guaridas, y las aves de los cielos nidos; mas el Hijo del Hombre no tiene dónde recostar la cabeza. 59 Y dijo a otro: Sígueme. Él le dijo: Señor, déjame que primero vaya y entierre a mi padre. 60 Jesús le dijo: Deja que los muertos entierren a sus muertos; y tú ve, y anuncia el reino de Dios. 61 Entonces también dijo otro: Te seguiré, Señor; pero déjame que me despida primero de los que están en mi casa.(M) 62 Y Jesús le dijo: Ninguno que poniendo su mano en el arado mira hacia atrás, es apto para el reino de Dios.

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Lucas 9
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Jesús envía a los doce(A)(B)

9 Habiendo reunido a los doce, Jesús les dio poder y autoridad para expulsar a todos los demonios y para sanar enfermedades. 2 Entonces los envió a predicar el reino de Dios y a sanar a los enfermos. 3 «No lleven nada para el camino: ni bastón, ni bolsa, ni pan, ni dinero, ni dos mudas de ropa —les dijo—. 4 En cualquier casa que entren, quédense allí hasta que salgan del pueblo. 5 Si no los reciben bien, salgan de ese pueblo y sacúdanse el polvo de los pies como un testimonio contra sus habitantes». 6 Así que partieron y fueron por todas partes de pueblo en pueblo, predicando las buenas noticias y sanando a la gente.

7 Herodes, el tetrarca, se enteró de todo lo que estaba sucediendo. Estaba perplejo porque algunos decían que Juan había resucitado; 8 otros, que se había aparecido Elías; y otros, en fin, que había resucitado alguno de los antiguos profetas. 9 Pero Herodes dijo: «A Juan mandé que le cortaran la cabeza; ¿quién es, entonces, este de quien oigo tales cosas?». Y procuraba verlo.

Jesús alimenta a los cinco mil(C)

10 Cuando regresaron los apóstoles, contaron a Jesús lo que habían hecho. Él se los llevó consigo y se retiraron solos a un pueblo llamado Betsaida, 11 pero la gente se enteró y lo siguió. Él los recibió y les habló del reino de Dios. También sanó a los que lo necesitaban.

12 Al atardecer se acercaron los doce y le dijeron:

—Despide a la gente, para que vaya a buscar alojamiento y comida en los campos y pueblos cercanos, pues donde estamos no hay nada.[a]

13 —Denles ustedes mismos de comer —dijo Jesús.

—No tenemos más que cinco panes y dos pescados, a menos que vayamos a comprar comida para toda esta gente —objetaron ellos, 14 porque había allí unos cinco mil hombres.

Pero Jesús dijo a sus discípulos:

—Hagan que se sienten en grupos como de cincuenta cada uno.

15 Así lo hicieron los discípulos y se sentaron todos. 16 Entonces Jesús tomó los cinco panes y los dos pescados y, mirando al cielo, los bendijo. Luego los partió y se los dio a los discípulos para que se los repartieran a la gente. 17 Todos comieron hasta quedar satisfechos y de los pedazos que sobraron se recogieron doce canastas.

La confesión de Pedro(D)(E)

18 Un día Jesús estaba orando a solas; cuando llegaron sus discípulos, preguntó:

—¿Quién dice la gente que soy yo?

19 Le respondieron:

—Unos dicen que Juan el Bautista, otros que Elías y otros que uno de los antiguos profetas ha resucitado.

20 —Y ustedes, ¿quién dicen que soy yo? —preguntó Jesús.

—El Cristo de Dios —afirmó Pedro.

21 Jesús ordenó terminantemente que no dijeran esto a nadie. 22 Y les dijo:

—El Hijo del hombre tiene que sufrir muchas cosas y ser rechazado por los líderes religiosos, los jefes de los sacerdotes y los maestros de la Ley. Es necesario que lo maten y que resucite al tercer día.

23 Dirigiéndose a todos, declaró:

—Si alguien quiere ser mi discípulo, que se niegue a sí mismo, tome su cruz cada día y me siga. 24 Porque el que quiera salvar su vida la perderá; pero el que pierda su vida por mi causa la salvará. 25 ¿De qué le sirve a uno ganar el mundo entero si se pierde o se destruye a sí mismo? 26 Si alguien se avergüenza de mí y de mis palabras, el Hijo del hombre se avergonzará de él cuando venga en su gloria y en la gloria del Padre y de los santos ángeles. 27 Además, les aseguro que algunos de los aquí presentes no sufrirán la muerte sin antes haber visto el reino de Dios.

La transfiguración(F)

28 Unos ocho días después de decir esto, Jesús, acompañado de Pedro, Juan y Santiago, subió a una montaña a orar. 29 Mientras oraba, su rostro se transformó y su ropa se volvió blanca y radiante. 30 Y aparecieron dos personajes —Moisés y Elías—, que conversaban con Jesús. 31 Tenían un aspecto glorioso, y hablaban de la partida de Jesús, que él iba a cumplir en Jerusalén. 32 Pedro y sus compañeros estaban rendidos de sueño, pero cuando se despabilaron, vieron su gloria y a los dos personajes que estaban con él. 33 Mientras estos se apartaban de Jesús, Pedro, sin saber lo que estaba diciendo, propuso:

—Maestro, ¡qué bien que estemos aquí! Podemos levantar tres albergues: uno para ti, otro para Moisés y otro para Elías.

34 Estaba hablando todavía cuando apareció una nube que los envolvió y al entrar en la nube se asustaron. 35 Entonces salió de la nube una voz que dijo: «Este es mi Hijo, mi escogido. ¡Escúchenlo!». 36 Después de oírse la voz, Jesús quedó solo. Los discípulos guardaron esto en secreto y por algún tiempo a nadie contaron nada de lo que habían visto.

Jesús sana a un muchacho endemoniado(G)

37 Al día siguiente, cuando bajaron de la montaña, le salió al encuentro mucha gente. 38 Y un hombre de entre la multitud exclamó:

—Maestro, te ruego que atiendas a mi hijo, pues es el único que tengo. 39 Resulta que un espíritu se posesiona de él y de repente el muchacho se pone a gritar; también lo sacude con violencia y hace que eche espumarajos. Cuando lo atormenta, a duras penas lo suelta. 40 Ya rogué a tus discípulos que lo expulsaran, pero no pudieron.

41 —¡Ah, generación incrédula y malvada! —respondió Jesús—. ¿Hasta cuándo tendré que estar con ustedes y soportarlos? Trae acá a tu hijo.

42 Estaba acercándose el muchacho cuando el demonio lo derribó con una convulsión. Pero Jesús reprendió al espíritu maligno, sanó al muchacho y se lo devolvió al padre. 43 Y todos se quedaron asombrados de la grandeza de Dios.

En medio de tanta admiración por todo lo que hacía, Jesús dijo a sus discípulos:

44 —Presten mucha atención a lo que les voy a decir: El Hijo del hombre va a ser entregado en manos de los hombres.

45 Pero ellos no entendían lo que quería decir con esto. Estaba encubierto para que no lo comprendieran y no se atrevían a preguntárselo.

¿Quién va a ser el más importante?(H)(I)

46 Surgió entre los discípulos una discusión sobre quién de ellos sería el más importante. 47 Como Jesús sabía bien lo que pensaban, tomó a un niño y lo puso a su lado.

48 —El que recibe en mi nombre a este niño —dijo—, me recibe a mí; y el que me recibe a mí, recibe al que me envió. Porque el que es más pequeño entre todos ustedes, ese es el más importante.

49 —Maestro —dijo Juan—, vimos a un hombre que expulsaba demonios en tu nombre y se lo impedimos, porque no es de los nuestros.

50 —No se lo impidan —respondió Jesús—, porque el que no está contra ustedes está a favor de ustedes.

La oposición de los samaritanos

51 Como se acercaba el tiempo de que fuera llevado al cielo, Jesús se hizo el firme propósito de ir a Jerusalén. 52 Envió por delante mensajeros, que entraron en un pueblo samaritano para prepararle alojamiento; 53 pero allí la gente no quiso recibirlo porque se dirigía a Jerusalén. 54 Cuando los discípulos Santiago y Juan vieron esto, preguntaron:

—Señor, ¿quieres que hagamos caer fuego del cielo para[b] que los destruya?

55 Pero Jesús se volvió a ellos y los reprendió. 56 Luego[c] siguieron la jornada a otra aldea.

Lo que cuesta seguir a Jesús(J)

57 Iban por el camino cuando alguien dijo a Jesús:

—Te seguiré adondequiera que vayas.

58 —Las zorras tienen madrigueras y las aves tienen nidos —respondió Jesús—, pero el Hijo del hombre no tiene dónde recostar la cabeza.

59 A otro le dijo:

—Sígueme.

Él contestó:

—Señor, primero déjame ir a enterrar a mi padre.

60 —Deja que los muertos entierren a sus muertos, pero tú ve y proclama el reino de Dios —respondió Jesús.

61 Otro afirmó:

—Te seguiré, Señor, pero primero deja despedirme de mi familia.

62 Jesús respondió:

—Nadie que mire atrás después de poner la mano en el arado es apto para el reino de Dios.

Footnotes

  1. 9:12 donde estamos no hay nada. Lit. aquí estamos en un lugar desierto.
  2. 9:54 cielo para. Var. cielo, como hizo Elías, para.
  3. 9:55-56 reprendió. 56 Luego. Var. reprendió. / —Ustedes no saben de qué espíritu son —les dijo—, 56 porque el Hijo del hombre no vino para destruir la vida de las personas, sino para salvarla. / Luego.
Close NET

Luke 9
New English Translation

The Sending of the Twelve Apostles

9 After[a] Jesus[b] called[c] the twelve[d] together, he gave them power and authority over all demons and to cure[e] diseases, 2 and he sent[f] them out to proclaim[g] the kingdom of God[h] and to heal the sick.[i] 3 He[j] said to them, “Take nothing for your[k] journey—no staff,[l] no bag,[m] no bread, no money, and do not take an extra tunic.[n] 4 Whatever[o] house you enter, stay there[p] until you leave the area.[q] 5 Wherever[r] they do not receive you,[s] as you leave that town,[t] shake the dust off[u] your feet as a testimony against them.” 6 Then[v] they departed and went throughout[w] the villages, proclaiming the good news[x] and healing people everywhere.

Herod’s Confusion about Jesus

7 Now Herod[y] the tetrarch[z] heard about everything that was happening, and he was thoroughly perplexed,[aa] because some people were saying that John[ab] had been raised from the dead, 8 while others were saying that Elijah[ac] had appeared, and still others that one of the prophets of long ago had risen.[ad] 9 Herod said, “I had John[ae] beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus.[af]

The Feeding of the Five Thousand

10 When[ag] the apostles returned,[ah] they told Jesus[ai] everything they had done. Then[aj] he took them with him and they withdrew privately to a town[ak] called Bethsaida.[al] 11 But when the crowds found out, they followed him. He[am] welcomed them, spoke to them about the kingdom of God,[an] and cured those who needed healing.[ao] 12 Now the day began to draw to a close,[ap] so[aq] the twelve came and said to Jesus,[ar] “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging[as] and food, because we are in an isolated place.”[at] 13 But he said to them, “You[au] give them something to eat.” They[av] replied,[aw] “We have no more than five loaves and two fish—unless[ax] we go[ay] and buy food[az] for all these people.” 14 (Now about 5,000 men[ba] were there.)[bb] Then[bc] he said to his disciples, “Have[bd] them sit down in groups of about fifty each.” 15 So they did as Jesus directed,[be] and the people[bf] all sat down.

16 Then[bg] he took the five loaves and the two fish, and looking up to heaven he gave thanks[bh] and broke them. He gave them to the disciples to set before the crowd. 17 They all ate and were satisfied, and what was left over[bi] was picked up—twelve baskets of broken pieces.

Peter’s Confession

18 Once[bj] when Jesus[bk] was praying[bl] by himself, and his disciples were nearby, he asked them,[bm] “Who do the crowds say that I am?”[bn] 19 They[bo] answered,[bp] “John the Baptist; others say Elijah;[bq] and still others that one of the prophets of long ago has risen.”[br] 20 Then[bs] he said to them, “But who do you say that I am?” Peter[bt] answered,[bu] “The Christ[bv] of God.” 21 But he forcefully commanded[bw] them not to tell this to anyone,[bx] 22 saying, “The Son of Man must suffer[by] many things and be rejected by the elders,[bz] chief priests, and experts in the law,[ca] and be killed, and on the third day be raised.”[cb]

A Call to Discipleship

23 Then[cc] he said to them all,[cd] “If anyone wants to become my follower,[ce] he must deny[cf] himself, take up his cross daily,[cg] and follow me. 24 For whoever wants to save his life[ch] will lose it,[ci] but whoever loses his life because of me[cj] will save it. 25 For what does it benefit a person[ck] if he gains the whole world but loses or forfeits himself? 26 For whoever is ashamed[cl] of me and my words, the Son of Man will be ashamed of that person[cm] when he comes in his glory and in the glory[cn] of the Father and of the holy angels. 27 But I tell you most certainly,[co] there are some standing here who will not[cp] experience[cq] death before they see the kingdom of God.”[cr]

The Transfiguration

28 Now[cs] about eight days[ct] after these sayings, Jesus[cu] took with him Peter, John, and James, and went up the mountain to pray. 29 As[cv] he was praying,[cw] the appearance of his face was transformed,[cx] and his clothes became very bright, a brilliant white.[cy] 30 Then[cz] two men, Moses and Elijah,[da] began talking with him.[db] 31 They appeared in glorious splendor and spoke about his departure[dc] that he was about to carry out[dd] at Jerusalem. 32 Now Peter and those with him were quite sleepy,[de] but as they became fully awake,[df] they saw his glory and the two men standing with him. 33 Then[dg] as the men[dh] were starting to leave,[di] Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters,[dj] one for you and one for Moses and one for Elijah”—not knowing what he was saying. 34 As[dk] he was saying this, a cloud[dl] came[dm] and overshadowed[dn] them, and they were afraid as they entered the cloud. 35 Then[do] a voice came from the cloud, saying, “This is my Son, my Chosen One.[dp] Listen to him!”[dq] 36 After[dr] the voice had spoken, Jesus was found alone. So[ds] they kept silent and told no one[dt] at that time[du] anything of what they had seen.

Healing a Boy with an Unclean Spirit

37 Now on[dv] the next day, when they had come down from the mountain, a large crowd met him. 38 Then[dw] a man from the crowd cried out,[dx] “Teacher, I beg you to look at[dy] my son—he is my only child! 39 A[dz] spirit seizes him, and he suddenly screams;[ea] it throws him into convulsions[eb] and causes him to foam at the mouth. It hardly ever leaves him alone, torturing[ec] him severely. 40 I[ed] begged[ee] your disciples to cast it out, but[ef] they could not do so.”[eg] 41 Jesus answered,[eh] “You[ei] unbelieving[ej] and perverse generation! How much longer[ek] must I be with you and endure[el] you?[em] Bring your son here.” 42 As[en] the boy[eo] was approaching, the demon threw him to the ground[ep] and shook him with convulsions.[eq] But Jesus rebuked[er] the unclean[es] spirit, healed the boy, and gave him back to his father. 43 Then[et] they were all astonished at the mighty power[eu] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd[ev] was amazed at everything Jesus[ew] was doing, he said to his disciples, 44 “Take these words to heart,[ex] for the Son of Man is going to be betrayed into the hands of men.”[ey] 45 But they did not understand this statement; its meaning[ez] had been concealed[fa] from them, so that they could not grasp it. Yet[fb] they were afraid to ask him about this statement.

Concerning the Greatest

46 Now an argument started among the disciples[fc] as to which of them might be[fd] the greatest. 47 But when Jesus discerned their innermost thoughts,[fe] he took a child, had him stand by[ff] his side, 48 and said to them, “Whoever welcomes[fg] this child[fh] 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.”[fi]

On the Right Side

49 John answered,[fj] “Master, we saw someone casting out demons in your name, and we tried to stop[fk] him because he is not a disciple[fl] along with us.” 50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

51 Now when[fm] the days drew near[fn] for him to be taken up,[fo] Jesus[fp] set out resolutely[fq] to go to Jerusalem. 52 He[fr] sent messengers on ahead of him.[fs] As they went along,[ft] they entered a Samaritan village to make things ready in advance[fu] for him, 53 but the villagers[fv] refused to welcome[fw] him, because he was determined to go to Jerusalem.[fx] 54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume[fy] them?”[fz] 55 But Jesus[ga] turned and rebuked them,[gb] 56 and they went on to another village.

Challenging Professed Followers

57 As[gc] they were walking[gd] along the road, someone said to him, “I will follow you wherever you go.”[ge] 58 Jesus said to him, “Foxes have dens and the birds in the sky[gf] have nests, but the Son of Man has no place to lay his head.”[gg] 59 Jesus[gh] said to another, “Follow me.” But he replied,[gi] “Lord, first let me go and bury my father.” 60 But Jesus[gj] said to him, “Let the dead bury their own dead,[gk] but as for you, go and proclaim the kingdom of God.”[gl] 61 Yet[gm] another said, “I will follow you, Lord, but first let me say goodbye to my family.”[gn] 62 Jesus[go] said to him, “No one who puts his[gp] hand to the plow and looks back[gq] is fit for the kingdom of God.”[gr]

Footnotes

  1. Luke 9:1 tn Here δέ (de) has not been translated.
  2. Luke 9:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 9:1 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.
  4. Luke 9:1 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.
  5. Luke 9:1 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
  6. Luke 9:2 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
  7. Luke 9:2 tn Or “to preach.”
  8. Luke 9:2 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.
  9. Luke 9:2 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.
  10. Luke 9:3 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  11. Luke 9:3 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  12. Luke 9:3 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.
  13. Luke 9:3 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  14. Luke 9:3 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
  15. Luke 9:4 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
  16. Luke 9:4 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.
  17. Luke 9:4 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.
  18. Luke 9:5 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Luke 9:5 tn Grk “all those who do not receive you.”
  20. Luke 9:5 tn Or “city.”
  21. Luke 9:5 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.
  22. Luke 9:6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  23. Luke 9:6 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.
  24. Luke 9:6 tn 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.
  25. Luke 9:7 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  26. Luke 9:7 sn See the note on tetrarch in 3:1.
  27. Luke 9:7 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
  28. Luke 9:7 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
  29. Luke 9:8 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.
  30. Luke 9:8 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.
  31. Luke 9:9 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.
  32. Luke 9:9 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.
  33. Luke 9:10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  34. Luke 9:10 tn The participle ὑποστρέψαντες (hupostrepsantes) has been taken temporally.
  35. Luke 9:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  36. Luke 9:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  37. Luke 9:10 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] M) 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.”
  38. Luke 9:10 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.
  39. Luke 9:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  40. Luke 9:11 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.
  41. Luke 9:11 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).
  42. Luke 9:12 tn Grk “the day began to decline,” looking to the approach of sunset.
  43. Luke 9:12 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
  44. Luke 9:12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  45. Luke 9:12 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
  46. Luke 9:12 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (hōde) has not been translated.
  47. Luke 9:13 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
  48. Luke 9:13 tn Here δέ (de) has not been translated.
  49. Luke 9:13 tn Grk “said.”
  50. Luke 9:13 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
  51. Luke 9:13 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
  52. Luke 9:13 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.
  53. Luke 9:14 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).
  54. Luke 9:14 sn This is a parenthetical note by the author.
  55. Luke 9:14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  56. Luke 9:14 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).
  57. Luke 9:15 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.
  58. Luke 9:15 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
  59. Luke 9:16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  60. Luke 9:16 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.”
  61. Luke 9:17 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
  62. Luke 9:18 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.
  63. Luke 9:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  64. Luke 9:18 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.
  65. Luke 9:18 tn Grk “the disciples were with him, and he asked them, saying.”
  66. Luke 9:18 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.
  67. Luke 9:19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  68. Luke 9:19 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
  69. Luke 9:19 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.
  70. Luke 9:19 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.
  71. Luke 9:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  72. Luke 9:20 tn Here δέ (de) has not been translated.
  73. Luke 9:20 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
  74. Luke 9:20 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.
  75. Luke 9:21 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimēsas and parēngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
  76. Luke 9:21 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.
  77. Luke 9:22 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.
  78. Luke 9:22 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.
  79. Luke 9:22 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
  80. Luke 9:22 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.
  81. Luke 9:23 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  82. Luke 9:23 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.
  83. Luke 9:23 tn Grk “to come after me.”
  84. Luke 9:23 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.
  85. Luke 9:23 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.
  86. Luke 9:24 tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
  87. Luke 9:24 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.
  88. Luke 9:24 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
  89. Luke 9:25 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
  90. Luke 9:26 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.
  91. Luke 9:26 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…”
  92. Luke 9:26 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.
  93. Luke 9:27 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legō de humin alēthōs).
  94. Luke 9:27 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
  95. Luke 9:27 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).
  96. Luke 9:27 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.
  97. Luke 9:28 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.
  98. Luke 9:28 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (hōsei, “about”) to give an approximate reference.
  99. Luke 9:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  100. Luke 9:29 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  101. Luke 9:29 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
  102. Luke 9:29 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).
  103. Luke 9:29 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).
  104. Luke 9:30 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).
  105. Luke 9:30 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).
  106. Luke 9:30 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.
  107. Luke 9:31 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.
  108. Luke 9:31 tn Or “accomplish,” “bring to completion.”
  109. Luke 9:32 tn Grk “weighed down with sleep” (an idiom).
  110. Luke 9:32 tn Or “after they became fully awake,” “but they became fully awake and saw.”
  111. Luke 9:33 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.
  112. Luke 9:33 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
  113. Luke 9:33 tn Grk “to leave from him.”
  114. Luke 9:33 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.
  115. Luke 9:34 tn Here δέ (de) has not been translated.
  116. Luke 9:34 sn This cloud is the cloud of God’s presence and the voice is his as well.
  117. Luke 9:34 tn Or “appeared.”
  118. Luke 9:34 tn Or “surrounded.”
  119. Luke 9:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  120. Luke 9:35 tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ13 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C3 D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P45,75 א B L Ξ (579) 892 1241 co.tn The participle ὁ ἐκλελεγμένος (ho eklelegmenos), 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 (ho eklektos) 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.
  121. Luke 9:35 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.
  122. Luke 9:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  123. Luke 9:36 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
  124. Luke 9:36 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.
  125. Luke 9:36 tn Grk “in those days.”
  126. Luke 9:37 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.
  127. Luke 9:38 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).
  128. Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  129. Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
  130. Luke 9:39 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).
  131. Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
  132. Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
  133. Luke 9:39 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.
  134. Luke 9:40 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.
  135. Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
  136. Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  137. Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
  138. Luke 9:41 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.
  139. Luke 9:41 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
  140. Luke 9:41 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
  141. Luke 9:41 tn Grk “how long.”
  142. Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
  143. Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  144. Luke 9:42 tn Here δέ (de) has not been translated.
  145. Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
  146. Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
  147. Luke 9:42 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
  148. Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  149. Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
  150. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
  151. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
  152. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
  153. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ13 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P75 א B D L Ξ ƒ1 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
  154. Luke 9:44 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.
  155. Luke 9:44 tn The plural Greek term ἀνθρώπων (anthrōpōn) 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.
  156. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
  157. Luke 9:45 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.
  158. Luke 9:45 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.
  159. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
  160. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
  161. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
  162. Luke 9:47 tn On this use of παρά (para), see BDF §238.
  163. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
  164. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
  165. Luke 9:48 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.
  166. Luke 9:49 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.
  167. Luke 9:49 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekōluomen; found in P75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekōlusamen; found in A C D W Θ Ψ ƒ1,13 33 M co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.
  168. Luke 9:49 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.
  169. Luke 9:51 tn 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.
  170. Luke 9:51 tn 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).
  171. Luke 9:51 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
  172. Luke 9:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  173. Luke 9:51 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
  174. Luke 9:52 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  175. Luke 9:52 tn Grk “sent messengers before his face,” an idiom.
  176. Luke 9:52 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuthentes) has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
  177. Luke 9:52 tn Or “to prepare (things) for him.”
  178. Luke 9:53 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
  179. Luke 9:53 tn Or “did not receive”; this verb, δέχομαι (dechomai), is a term of hospitality or welcome (L&N 34.53).
  180. Luke 9:53 tn 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.
  181. Luke 9:54 tn Or “destroy.”
  182. Luke 9:54 tc Most mss, especially the later ones (A C D W Θ Ψ ƒ1,13 33 M it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (P45,75 א B L Ξ 579 700* 1241 lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.sn An allusion to 2 Kgs 1:10, 12, 14.
  183. Luke 9:55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  184. Luke 9:55 tc Many mss ([D] K Γ Θ ƒ1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss. sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
  185. Luke 9:57 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  186. Luke 9:57 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
  187. Luke 9:57 tc Most mss (A C W Θ Ψ ƒ13 33 M) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (P45,75 א B D L Ξ ƒ1 lat co).sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
  188. Luke 9:58 tn Or “the wild birds”; 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).
  189. Luke 9:58 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
  190. Luke 9:59 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  191. Luke 9:59 tn Grk “said.”
  192. Luke 9:60 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  193. Luke 9:60 sn There are several options for the meaning of Jesus’ reply Let the dead bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. (See, e.g., C. A. Evans, Jesus and the Ossuaries, 26-30.) Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).
  194. Luke 9:60 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.
  195. Luke 9:61 tn Grk “And another also said.”
  196. Luke 9:61 tn Grk “to those in my house.”
  197. Luke 9:62 tn Here δέ (de) has not been translated.
  198. Luke 9:62 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  199. Luke 9:62 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
  200. Luke 9:62 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 60.
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Luke 9
New International Version

Jesus Sends Out the Twelve(A)(B)

9 When Jesus had called the Twelve together, he gave them power and authority to drive out all demons(C) and to cure diseases,(D) 2 and he sent them out to proclaim the kingdom of God(E) and to heal the sick. 3 He told them: “Take nothing for the journey—no staff, no bag, no bread, no money, no extra shirt.(F) 4 Whatever house you enter, stay there until you leave that town. 5 If people do not welcome you, leave their town and shake the dust off your feet as a testimony against them.”(G) 6 So they set out and went from village to village, proclaiming the good news and healing people everywhere.

7 Now Herod(H) the tetrarch heard about all that was going on. And he was perplexed because some were saying that John(I) had been raised from the dead,(J) 8 others that Elijah had appeared,(K) and still others that one of the prophets of long ago had come back to life.(L) 9 But Herod said, “I beheaded John. Who, then, is this I hear such things about?” And he tried to see him.(M)

Jesus Feeds the Five Thousand(N)(O)

10 When the apostles(P) returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida,(Q) 11 but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God,(R) and healed those who needed healing.

12 Late in the afternoon the Twelve came to him and said, “Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here.”

13 He replied, “You give them something to eat.”

They answered, “We have only five loaves of bread and two fish—unless we go and buy food for all this crowd.” 14 (About five thousand men were there.)

But he said to his disciples, “Have them sit down in groups of about fifty each.” 15 The disciples did so, and everyone sat down. 16 Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them.(S) Then he gave them to the disciples to distribute to the people. 17 They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

Peter Declares That Jesus Is the Messiah(T)(U)

18 Once when Jesus was praying(V) in private and his disciples were with him, he asked them, “Who do the crowds say I am?”

19 They replied, “Some say John the Baptist;(W) others say Elijah; and still others, that one of the prophets of long ago has come back to life.”(X)

20 “But what about you?” he asked. “Who do you say I am?”

Peter answered, “God’s Messiah.”(Y)

Jesus Predicts His Death

21 Jesus strictly warned them not to tell this to anyone.(Z) 22 And he said, “The Son of Man(AA) must suffer many things(AB) and be rejected by the elders, the chief priests and the teachers of the law,(AC) and he must be killed(AD) and on the third day(AE) be raised to life.”(AF)

23 Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.(AG) 24 For whoever wants to save their life will lose it, but whoever loses their life for me will save it.(AH) 25 What good is it for someone to gain the whole world, and yet lose or forfeit their very self? 26 Whoever is ashamed of me and my words, the Son of Man will be ashamed of them(AI) when he comes in his glory and in the glory of the Father and of the holy angels.(AJ)

27 “Truly I tell you, some who are standing here will not taste death before they see the kingdom of God.”

The Transfiguration(AK)

28 About eight days after Jesus said this, he took Peter, John and James(AL) with him and went up onto a mountain to pray.(AM) 29 As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. 31 They spoke about his departure,[a](AN) which he was about to bring to fulfillment at Jerusalem. 32 Peter and his companions were very sleepy,(AO) but when they became fully awake, they saw his glory and the two men standing with him. 33 As the men were leaving Jesus, Peter said to him, “Master,(AP) it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.)

34 While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, “This is my Son, whom I have chosen;(AQ) listen to him.”(AR) 36 When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen.(AS)

Jesus Heals a Demon-Possessed Boy(AT)

37 The next day, when they came down from the mountain, a large crowd met him. 38 A man in the crowd called out, “Teacher, I beg you to look at my son, for he is my only child. 39 A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him. 40 I begged your disciples to drive it out, but they could not.”

41 “You unbelieving and perverse generation,”(AU) Jesus replied, “how long shall I stay with you and put up with you? Bring your son here.”

42 Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the impure spirit, healed the boy and gave him back to his father. 43 And they were all amazed at the greatness of God.

Jesus Predicts His Death a Second Time

While everyone was marveling at all that Jesus did, he said to his disciples, 44 “Listen carefully to what I am about to tell you: The Son of Man is going to be delivered into the hands of men.”(AV) 45 But they did not understand what this meant. It was hidden from them, so that they did not grasp it,(AW) and they were afraid to ask him about it.

46 An argument started among the disciples as to which of them would be the greatest.(AX) 47 Jesus, knowing their thoughts,(AY) took a little child and had him stand beside him. 48 Then he said to them, “Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me.(AZ) For it is the one who is least among you all who is the greatest.”(BA)

49 “Master,”(BB) said John, “we saw someone driving out demons in your name and we tried to stop him, because he is not one of us.”

50 “Do not stop him,” Jesus said, “for whoever is not against you is for you.”(BC)

Samaritan Opposition

51 As the time approached for him to be taken up to heaven,(BD) Jesus resolutely set out for Jerusalem.(BE) 52 And he sent messengers on ahead, who went into a Samaritan(BF) village to get things ready for him; 53 but the people there did not welcome him, because he was heading for Jerusalem. 54 When the disciples James and John(BG) saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them[b]?”(BH) 55 But Jesus turned and rebuked them. 56 Then he and his disciples went to another village.

The Cost of Following Jesus(BI)

57 As they were walking along the road,(BJ) a man said to him, “I will follow you wherever you go.”

58 Jesus replied, “Foxes have dens and birds have nests, but the Son of Man(BK) has no place to lay his head.”

59 He said to another man, “Follow me.”(BL)

But he replied, “Lord, first let me go and bury my father.”

60 Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.”(BM)

61 Still another said, “I will follow you, Lord; but first let me go back and say goodbye to my family.”(BN)

62 Jesus replied, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God.”

Footnotes

  1. Luke 9:31 Greek exodos
  2. Luke 9:54 Some manuscripts them, just as Elijah did
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