Chapter 9 Blaine Robison, M.A.Published 12 August 2024; Revised 8 September 2024
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. ● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament). Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.
Chapter Summary In Chapter Nine Yeshua sends out his apostles for their first practical ministry experience, to proclaim the good news and perform miracles. Herod Antipas, hearing of the fame of Yeshua, is perplexed because some were suggesting that Yochanan the Immerser had risen from the dead or that Elijah or one of the prophets of old had come to life. The apostles return and relate a successful mission. Yeshua leaves Galilee and crosses the lake with his disciples to Gaulanitis for a retreat. However, the crowds follow and Yeshua ministers to them with teaching and healing. Afterward Yeshua provides a miraculous feeding of the multitude. He then asks his disciples what the public thinks of him. Upon a revelation given to Peter Yeshua predicts his suffering and death at the hands of Judean leaders, but then his resurrection on the third day. Yeshua then gives a significant exhortation concerning discipleship, emphasizing the necessity of self-denial. He also threatens consequences to anyone denying him before others. Eight days later Yeshua ascends a mountain with three apostles where he is transfigured before them and then meets with Moses and Elijah. Returning from this "mountain-top experience" Yeshua encounters a man with an only child, a son who is demon-possessed and whom Yeshua's disciples were unable to heal. Yeshua delivers the boy of his oppressor and again foretells his passion to his apostles. Tone deaf to Yeshua's prophecy the thoughts of the apostles are focused on who is the greatest among them. Knowing their reasoning Yeshua presents a child as a model of humility. As a defense against the implied criticism John boasts of trying to prevent a man he saw casting out demons in Yeshua's name, but was not a follower. However, Yeshua cautioned against hindering the man. Passing through Samaria John and Jacob want to destroy a village unwilling to provide hospitality and Yeshua rebuked them. Then Yeshua met three men to whom he extended an invitation to follow him. Each had a caveat before agreeing to follow, but Yeshua rejected their excuses as unreasonable and offered a strong exhortation to each of the men. Chapter Outline Sending the Twelve, 9:1-9 Feeding a Multitude, 9:10-17 Answering the Key Question, 9:18-22 Redefining Discipleship, 9:23-27 Manifesting Glory, 9:28-36 Delivering an Only Son, 9:37-45 Defining Greatness and Inclusion, 9:46-50 Traveling in Samaria, 9:51-56 Defining Commitment, 9:57-62 Date: Winter, A.D. 28-29 Part Two: The Ministry of the Messiah (4:14−9:50) Sending the Twelve, 9:1-9 1 Then having called together the Twelve, he gave to them power and authority over all the demons and to heal diseases. Then: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The conjunction marks a transition from the last event of Chapter Eight. having called together: Grk. sugkaleō, aor. part., to call together, to assemble. the Twelve: Grk. ho dōdeka (from duo, "two" and deka, "ten"), two and ten, i.e., the number twelve. The number is the usual way by which the Twelve apostles of Yeshua, named in Luke 6:13-16, are referred and distinguished from the many disciples that followed Yeshua. he gave: Grk. didōmi, aor., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, or entrust. to them: pl. of Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here to the Twelve. power: Grk. dunamis, the quality or state of being capable, here as an intrinsic trait that produced an external exhibition of a singular capability, such as performing the miraculous. and: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). authority: Grk. exousia, having the right to speak or act in a situation without looking or waiting for approval; authority, right, jurisdiction. Only Luke mentions the conveying of "power." Plummer notes that dunamis is the ability to accomplish to following actions and exousia is the right and authority to use that power. over: Grk. epi, prep., generally a marker of position or location; on, upon, over. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. the demons: pl. of Grk. ho daimonion, a neuter diminutive form of daimōn ("demon"), for a supra-natural being inferior to God but superior to humans, a fallen angel. In the Besekh the term only has a negative connotation of an evil spirit hostile toward man and God. According to the cases reported in the apostolic narratives they have the power to cause great harm. Scripture is silent on the origin of demons, but they are likely the angels who followed Satan and were cast down to earth (cf. 2Pet 2:4; Jude 1:6; Rev 12:9). According to Jewish belief in the first century demons ascend from beneath the earth (cf. 1Sam 28:13) and fill the world. They have access to heaven, and though they belong to Satan's kingdom, God gives them authority to inflict punishments on sinners. Their power began in the time of Enosh (Gen 4:26), but will end in the days of the Messiah. Their main goal is to lead men into sin. They are the cause of some, but not all diseases, and they can also kill (DNTT 1:451). The "authority over demons" was expressly for the purpose of performing exorcisms. and: Grk. kai. to heal: Grk. therapeuō, pres. inf., to serve or cure, here meaning to reverse a physical condition in order to restore a person having an illness or infirmity. diseases: pl. of Grk. nosos, a chronic persisting disease, malady, or sickness (HELPS). Possessing the "authority" to heal the apostles would never have to pray "if it be your will." They could pray confidently for healing (Jas 5:16) or pronounce healing (Acts 3:6) as seemed appropriate in the circumstances. The authority for either performing exorcism or healing disease would be exercised by invoking the name of Yeshua (Acts 3:6, 16; 4:10, 30; 16:18; Jas 5:14). The apostolic narratives concur that the power and authority was imparted by Yeshua to the Twelve. Various miracles performed by Yeshua demonstrated that enormous power was resident in his body, noted only by Luke (5:17; 6:19; 8:46). In terms of spiritual physics the conveying of such power had always been accomplished by the Holy Spirit, as ADONAI said to Moses, "I will take of the Spirit who is upon you, and will put Him upon them" (Num 11:17 NASU). In this manner the power of the Spirit was conveyed to the Seventy elders (Num 11:25-26). After Moses the Tanakh describes many occasions when the Spirit came upon someone to accomplish some spiritual task, such as prophesying, or perform the miraculous: Balaam (Num 24:2), Othniel (Jdg 3:10), Gideon (Jdg 6:34), Jephthah (Jdg 11:29), Samson (Jdg 14:6; 15:14), Saul (1Sam 10:10; 11:6; 19:23), Saul's messengers (1Sam 19:20), David (1Sam 16:13; 2Sam 23:2; Ps 51:11), Amasai (1Chr 12:18), Azariah (2Chr 15:1), Jahaziel (2Chr 20:14), and Ezekiel (Ezek 11:5). The manner of conveying to the Twelve power to do the miraculous, whether through breathing on them (John 20:22) or a laying on of hands (cf. Acts 8:17-18) or some other action is not stated. At the Last Supper Yeshua will refer to this selective conveying of Spirit-power to the Twelve as anticipating the outpouring of the Spirit on Pentecost: "the Spirit of truth, whom the world is not able to receive, because it does not see Him nor know Him. You know Him, for He abides with you and will be in you" (John 14:17 BR). 2 And he sent them to proclaim the Kingdom of God and to heal the infirm. Reference: Matthew 10:5-7; Mark 6:7. And: Grk. kai, conj. he sent: Grk. apostellō, aor., to cause to move from one position to another, but often to send as an authoritative personal representative. Originally in Greek culture apostellō was used of sending an envoy to represent a king or a personal representative with legal powers. In the LXX apostellō translated Heb. shalach ("to stretch out or to send"), often in contexts of commissioning and empowering a messenger (DNTT 1:128). them: pl. of Grk. autos. Yeshua specifically prohibited going to Hellenistic cities in any of the provinces, but rather directed the apostles to go to Jewish population centers (Matt 10:5-6). According to Mark's narrative he sent them out in pairs, no doubt based on the biblical principle that "by the mouth of two or three witnesses every fact may be confirmed (Matt 18:16 NASU). The pairing provided for companionship and mutual encouragement, and insured effective coverage of the territory. to proclaim: Grk. kērussō, pres. inf., to make a public announcement in the manner of a herald; announce, declare, proclaim, publish. The verb always contains the suggestion of formality, gravity, and an authority which must be listened to and obeyed (Thayer). the Kingdom: Grk. ho basileia, kingship, reign, royal power, sovereignty, or territory ruled over by a king. of God: Grk. ho theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). In the LXX theos primarily translates Heb. Elohim, as well as the sacred name YHVH (DNTT 2:67-70). Also, theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person. See my comment on John 1:1. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. Yeshua presented the Kingdom of God as nothing less than his royal reign in human hearts (Luke 17:21). Moreover the Kingdom is for Yeshua's disciples (John 3:3), thereby creating a spiritual community of faithful believers. Inclusion in the kingdom presupposes a willingness to obey the king. Over the course of his ministry Yeshua taught the people what it meant to live under his royal authority. and: Grk. kai. to heal: Grk. iaomai, pres. mid. inf., heal or make whole, used of curing bodily ailments. the infirm: Grk. ho asthenēs may mean (1) weak in body; infirm, sick, sickly; or (2) lacking capacity for something, weak. The first meaning applies here of a physical malady. The common translation of "the sick" is insufficient as the English term is typically applied to bodily ailments resulting from disease or illness. However, asthenēs could also apply to congenital disorders (cf. Acts 3:2; 4:9). As presented in his sermon in Nazareth (Luke 4:18-21) the Kingdom of God represents the fulfillment of the five-fold Messianic mandate of Isaiah 61:1-2. Thus, the proclamation of the Kingdom was to be accompanied with healing the bodies and souls of broken lives. Yeshua's ministry reflected the reality of God's intention for His kingdom and he challenged his apostles to demonstrate his compassionate reign. The Messianic Kingdom was to be a spiritual community of burden-bearers. Many people in the world are skeptical about claims of divine healing, yet the reality is reported throughout the Scriptures and has been experienced by the people of God in history and the present, including this author. See my article Divine Healing for more information on this subject. 3 And he said to them, "Take nothing for the journey, neither staff, nor bag, nor bread, nor money; nor to have two tunics. Reference: Matthew 10:9-10; Mark 6:8-9. And: Grk. kai, conj. he said: Grk. legō, aor., to make a statement or utterance, whether oral or written, often used to introduce quoted material. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. to: Grk. pros, prep. used to denote proximity or motion; to, toward, with. Here the preposition emphasizes the face to face communication. them: pl. of Grk. autos; i.e., the Twelve. Yeshua proceeds to give practical guidelines and restrictions for the mission without offering any reason, but obviously based on cultural values. There is no implication that the apostles were without common sense, but following the guidelines would help them identify with the poor (cf. Luke 7:22) and minimize a negative public perception. Take: Grk. airō, pres. imp., 2p-pl., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. nothing: Grk. mēdeis, adj. (from mē, "not" and heis, "one"), not even one, none, nothing. for: Grk. eis, prep., to or into (indicating the point reached or entered), used of place, time, purpose, or result. Here the preposition emphasizes "for the purpose of." the journey: Grk. ho hodos, with the focus on the concept of going the word may mean (1) a route for traveling; a way, a road or a highway; or (2) the act of traveling; journey, trip. The second meaning is intended here. neither: Grk. mēte, conj., a negative particle foreclosing a conceived option in continuation after a preceding negative; either, neither, nor. The particle emphasizes that the options are not a possibility. staff: Grk. rhabdos, a staff or rod with a variety of practical functions, whether as a walking stick or a defensive weapon. nor: Grk. mēte. bag: Grk. pēra, a traveler's bag, used for carrying food and money (HELPS). The implication of "no bag" is that the apostles were not to solicit funds from those who received their ministry. Asking for money was associated with false prophets (Didache, 11:6). Conversely, it was also accepted that anyone who benefited from the ministry of a teacher had an obligation to return a financial blessing (Matt 10:10; 1Cor 9:11; Gal 6:6). nor: Grk. mēte. bread: Grk. artos, a baked product produced from cereal grain and also food or nourishment in general. nor: Grk. mēte. money: Grk. argurion may mean (1) the precious metal silver and fig. of wealth; (2) silver as a medium of exchange, money in general; or (3) specifically a silver coin. The second meaning applies here. Commentators note that Luke uses the term for money common among Hellenists and Mark uses a term for money common among Romans (Grk. chalkos, copper). That Mark should use the Roman term is understandable since according to church tradition he wrote his Gospel in Rome when he accompanied Peter there in A.D. 42/43 (Eusebius, Church History, Book II, 14:1-6; 15:1-2). Of interest is that both Greek terms occur in the Matthew passage. nor: Grk. mēte. to have: Grk. echō, pres. inf., to have, hold or possess with a wide range of application. two: Grk. duo, adj., the number two. tunics: pl. of Grk. chitōn, an under-garment worn next to the skin. Some versions have "shirts." In Jewish culture the chitōn (Heb. kethonet, tunic) was an ordinary long-sleeve garment made of linen that extended to just above the ankles (Ex 28:39; BDB 509). Having two tunics would be considered a luxury (Lumby). Lightfoot comments that the prohibition of two tunics in the winter seems strange when extra clothing would be advisable against the cold. Winter rains increase in intensity through the month of Kislev (Dec) into Tevet (Jan), as described in Ezra 10:9. Since the apostles returned before the feeding of the multitude, which took place near Passover (Nisan or April), then the mission may not have begun until Shevet (Feb). In Matthew's narrative Yeshua's instruction was that the apostles were not to acquire (Grk. ktaomai) the things in the list (Matt 10:9). Thus, the apostles were to make no special preparations for the journey. They were to go as they were with what they had (Plummer). Luke says nothing here about footwear, which is included in the parallel narratives of Matthew and Mark. The restrictions imply that the apostles were to conduct the mission completely dependent on God for their provision. Much later Yeshua remarks that the directions were obeyed, and the apostles did not suffer any privations (Luke 22:35). 4 And into whatever house you might enter, stay there and from there go forth. Reference: Matthew 10:11-13; Mark 6:10. And: Grk. kai, conj. into: Grk. eis, prep. whatever: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. house: Grk. oikia may mean either (1) a habitable structure, house; or (2) fig. a group within a house, household or family. The first meaning is intended here. you might: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. enter: Grk. eiserchomai, aor. subj., 2p-pl., to go or enter into a geographical area, manufactured structure or other place defined in the context. The instruction anticipates the apostles looking in each city for a "worthy host" (Matt 10:11), someone supportive of the Messianic mission and willing to provide hospitality. Among Jews hospitality was considered a personal religious duty as Yeshua will later note (Luke 11:5-8). Hospitality was not just sharing a meal and fellowship, but included the provision of lodging since there were no motels in ancient times (Matt 10:11; Luke 19:5; Acts 10:32; 16:15; 21:8). There was a custom to hang a curtain in front of the door to indicate that a house had a room for guests (Edersheim-Sketches 47). stay: Grk. menō, pres. imp., 2p-pl., to remain in a situation for a length of time; abide, remain, stay. there: Grk. ekei, adv., in that place. The apostles were not to move from house to house within a city, but having found a host they should stay with him. Eventually private homes would become the meeting places of congregations in the apostolic age (Acts 2:46; 5:42; 12:12; 17:4-5; 18:7; 20:20; 21:8; Rom 16:5; 1Cor 16:19; Col 4:15; Phm 1:2; 2Jn 1:10). and: Grk. kai. from there: Grk. ekeithen, adv., denotes movement from a place or time, here the former; lit. "from that place." go forth: Grk. exerchomai, pres. mid. imp., 2p-pl., to move away from a place or position, go forth, go out, go away from. The verb points to the time of leaving the city to go to the next. 5 And as many as might not receive you, going forth from that city, shake off the dust from your feet as a testimony against them." Reference: Matthew 10:14; Mark 6:11. And: Grk. kai, conj. as many as: pl. of Grk. hosos, relative pronoun used to signify maximum inclusion; how much, how great, as much as. might: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. not: Grk. mē, adv., a particle of qualified negation, subjective in nature, denying according to judgment, opinion or preference of someone (DM 344). receive: Grk. dechomai, pres. mid. subj., 3p-pl., to take into one's hands, receive, frequently with the connotation of enthusiastic acceptance. Here as in 8:13 the verb denotes receiving the message. you: Grk. humeis, pl. pronoun of the second person. The verbal clause does not denote an absolute rejection as Paul will later experience in Macedonia and Achaia (Acts 16−17), but an unwillingness to give a fair hearing to the message. The cause of this lack of reception would be synagogue and community leaders, rather than average citizens. going forth: Grk. exerchomai, pl. pres. part. See the previous verse. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. that: Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. city: Grk. polis, a city or town, typically walled, with a significant population in contrast to a village or a rural hamlet. shake off: Grk. apotinassō (from apo, "away from," and tinassō, "to shake, brandish"), pres. imp., 2p-pl., to shake off. the dust: Grk. ho koniortos, dust, a cloud of finely powdered earth. from: Grk. apo. your: Grk. humeis. feet: Grk. ho pous, the anatomical limb of the foot. The noun is used figuratively of the sandals since the apostles did not journey barefooted. as: Grk. eis, prep. a testimony: Grk. marturion, that which serves to corroborate or attest, a testimony or witness. against: Grk. epi, prep. them: pl. of Grk. autos. The background of this symbolic act was that the very dust of a heathen country was considered unclean and it defiled by contact (Edersheim-Sketches 16). Shaking off the dust of a city that rejected the Kingdom message meant treating the Jewish offenders as heathen and under the judgment of God. Plummer notes that Pharisees performed this action when re-entering Judea from heathen lands. Paul and Barnabas followed Yeshua's principle literally against Pisidian Antioch (Acts 13:51). 6 And departing, they began going through the villages, proclaiming the good news and healing everywhere. Reference: Mark 6:12-13. And: Grk. de, conj. departing: Grk. exerchomai, pl. pres. mid. part. See verse 4 above. they began going through: Grk. dierchomai, impf. mid., 3p-pl., to go or pass through. the villages: pl. of Grk. ho kōmē, village, smaller and less prestigious than a city. proclaiming the good news: Grk. euaggelizō, pl. pres. mid. part., to announce the good message, and is used to mean (1) pass on information that provides good tidings to the recipient, and (2) spread good tidings of God's beneficial concern, especially God's saving action in connection with Yeshua. The second meaning applies here. and: Grk. kai, conj. healing: Grk. therapeuō, pl. pres. part. See verse 1 above. everywhere: Grk. pantachou, adv., everywhere, in all places. The apostles were faithful to Yeshua's commission and departed his presence in pairs to Jewish villages and towns. None of the apostolic narratives identify the destination of the apostles or the specific localities that each pair visited. The mention of "everywhere," with the exception of Hellenistic and Samaritan cities, would seem to be inclusive of Galilee and Judea. Perhaps the apostles included their own hometowns. In every location the apostles imitated the ministry of Yeshua (Matt 4:23; Luke 7:22), benefiting both souls and bodies, first providing the good news that promises made to the fathers had been fulfilled (cf. Luke 1:68-75) and performing healing of ailing bodies. 7 Now Herod the Tetrarch heard of all the things happening; and he was perplexed, because it was said by some that Yochanan had been resurrected from death, Reference: Matthew 14:1; Mark 6:14. Now: Grk. de, conj. Herod: Grk. Hērōdēs, a personal name perhaps meaning "son of a hero." The Herod mentioned here is Antipas, the youngest son of Herod the Great by his wife, Malthace, a Samaritan, who also birthed Archelaus (Josephus, Ant. XVII, 1:3; Wars I, 28:4). Antipas was the last choice of his father for an heir after Archelaus. Antipas gained favor after his older brothers Antipater, Aristobulus and Alexander had been executed, Antipater for trying to assassinate his father, and the other two for treason against their father. the Tetrarch: Grk. ho Tetraarchēs, ruler of a fourth part, the title of a prince whose rank was lower than a king. In 1 B.C. Antipas was given control of Galilee and Perea upon the death of his father. When Antipas was appointed to his office Caesar Augustus denied him the royal title of "king." His pursuit of the title would eventually lead to his dismissal and exile to Gaul in A.D. 39 under Caligula. heard of: Grk. akouō, aor., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. all: pl. of Grk. pas, adj. See verse 1 above. the things: pl. of Grk. ho, definite article but used here as a relative pronoun. happening: Grk. ginomai, pl. pres. pass. part., to become, and may mean: (1) come into existence by birth; (2) be made or performed by a person; or (3) come to pass or come about. The third meaning applies here. The verbal clause alludes to the miracles being performed by Yeshua and the apostles. and: Grk. kai, conj. he was perplexed: Grk. diaporeō, impf., to experience difficulty in dealing with information, thus to be perplexed or at a loss. The verb occurs only four times in the Besekh, all in Luke-Acts. Matthew, in his topical arrangement, places the narrative of Herod's fears later (14:1-13); but Mark (6:14-16) agrees with Luke in connecting it with the mission of the Twelve. Plummer suggests it was their going in all directions up and down the villages that caused the fame of Yeshua's work to reach the ears of Herod and stimulate his confusion. because: Grk. dia, prep. used as a prefix to a statement, which may express instrumentality or causality, here the latter. it was said: Grk. legō, pres. mid. See verse 3 above. by: Grk. hupo, prep., lit. "under," but used here to denote agency. some: pl. of Grk. tis, indefinite pronoun; a certain one, someone, anyone, anything. This pronoun is often used to distinguish someone of consequence in contrast to others. The pronoun is the first of three references to sources of rumors heard by Herod. that: Grk. hoti, conj. that links two sets of data, 'that' or 'because,' here the former. Yochanan: Grk. Iōannēs attempts to transliterate the Heb. Yōchanan ("the Lord is gracious"), an apt description of the one who would prepare the way of the Messiah (Stern 15). Christian versions have "John," which began with the Mace New Testament (1729). Only Luke provides dating information on Yochanan's birth and the commencement of his ministry (Luke 1:5; 3:1-3). Yochanan's ministry began in Autumn of A.D. 26 (Santala 125). See the note on Luke 3:2-6 where he is introduced. had been raised: Grk. egeirō, aor. pass., to rise or raise from a recumbent or lower position, and is used here with the sense to recall the dead to life. from: Grk. ek, prep. used to denote derivation or separation, properly "out from within" (HELPS). death: Grk. nekros, adj., without life in the physical sense; being dead. The great majority of versions translate the noun as "the dead," even though there is no definite article. The adjective is not used to denote the place of the dead, but rather the state of death. A few versions have "death" (ERV, ICB, NMB, WE). The verbal clause alludes to the fact that Yochanan had been executed at the order of Herod Antipas (verse 9 below). Apparently the occurrence of miracles in the land fed speculation that maybe Yochanan had been raised and he was doing the miracles, even though he had previously performed no miracles during his ministry. The guilt-ridden Herod was ready to believe the rumor (Mark 6:16). 8 and by some that Elijah had appeared, and by others that a certain prophet of the early times had arisen. Reference: Mark 6:15. and: Grk. de, conj. by: Grk. hupo, prep. some: Grk. tis, referring to a second source of rumors heard by Herod. that: Grk. hoti, conj. Elijah: Grk. Ēlias, used in the LXX to transliterate Heb. Eliyahu ("Yah is God"), the ninth century B.C. prophet whose life and ministry is narrated in 1Kings 17:1−2Kings 2:12 and lauded in Sirach 48:1-14. The English spelling "Elijah" was introduced by John Wesley in his 1755 translation of the New Testament. The KJV-1768 version retained "Elias," but "Elijah" endured and was incorporated by succeeding English versions. Known for his unorthodox dress and lifestyle, Elijah prophesied during the reigns of Ahab and Ahaziah in the Northern Kingdom of Israel. Elijah is identified as "the Tishbite" (Heb. Tishbiy) of Gilead" (1Kgs 17:1), which lay east of the Jordan River extending about 60 miles from near the south end of the Sea of Galilee to the north end of the Dead Sea. Commentators generally regard Tishbiy as a noun marking a location, but it could also be an adjective denoting the name of a people group (BDB 986). Josephus says that Elijah was from the city of Thesbon (Grk. Thessebōnēs) in Gilead (Ant. VIII, 13:2). The LXX provides the full description: "Elijah the Thesbite, the one from Thesbon of Gilead." In other words Elijah was born in Thesbon, but later went to live in the Tishbiy territory. Of course, names of places were normally taken from their original inhabitants. Elijah's achievements included performing seven miracles, perhaps most notably the defeat of 850 pagan prophets on Mt. Carmel. Elijah also conducted a school of prophets (2Kgs 2:3-7) and trained Elisha to be his successor (1Kgs 19:16-19). Elijah did not die, but was taken to heaven in a whirlwind, not a chariot as commonly supposed (2Kgs 2:11). had appeared: Grk. phainō, aor. pass., may mean (1) function in a manner that makes observation possible; shine, appear, or (2) be in a state or condition of being visible or observed; appear. The second meaning applies here with the focus on arrival or presence. The report did not use egeirō as in the previous verse because Elijah had not died. Plummer comments that the account of Luke here is intrinsically more exact in terms of what Herod had heard. Luke could have obtained good information at Caesarea from Herod's steward (Luke 8:3), and at Antioch from Herod's foster-brother (Acts 13:1). The rumor of Elijah's appearance had its basis in the prophecy of Malachi 4:5, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of ADONAI" (BR). The prophecy is echoed by Sirach, "you who are ready at the appointed time, it is written, to calm the wrath of God before it breaks out in fury, to turn the heart of the father to the son, and to restore the tribes of Jacob" (Sirach 48:10 RSV). Yeshua will later affirm that Malachi's prophecy of Elijah's coming will eventually be fulfilled (Mark 9:12). and: Grk. de. by others: pl. of Grk. allos, adj., other or another of something; a third source of rumors heard by Herod. that: Grk. hoti. a certain: Grk. tis. prophet: Grk. prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness, i.e., a prophet. In Scripture the term refers to one who spoke on God's behalf, whether in foretelling or forth-telling. of early times: pl. of Grk. ho archaios, adj., that which has been from the beginning, and in composition may mean ancient, early, old or original. had arisen: Grk. anistēmi, aor., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or recumbent position or simply standing. The verb is used here in the sense of coming back to life after death. Gill comments that the clause refers to one of the "former" prophets. Jews distinguished the prophets into the "former" and "latter" and the books of the Tanakh are so distinguished. The writings of the former prophets are those of Joshua, Judges, Samuel, and Kings. The latter prophets are the books of Isaiah through Malachi (TB Sotah 48b). The use of archaios is probably intended to denote a time earlier than Elijah who is among the former prophets. So, the unnamed prophet could be Samuel (cf. Acts 3:24; 13:20). 9 Now Herod had said, "I beheaded Yochanan; but who is this concerning whom I hear such things?" And he was seeking to see him. Reference: Matthew 14:10; Mark 6:16, 26-28. Now: Grk. de, conj. Herod: Grk. Hērōdēs. See verse 7 above. said: Grk. legō, aor. See verse 3 above. I: Grk. egō, first person pronoun. Use of the pronoun emphasizes personal responsibility. beheaded: Grk. apokephalizō, aor., to cut off the head, behead, decapitate. Herod gave the execution order. Yochanan: Grk. Iōannēs. See verse 7 above. The story behind the reason for the beheading of Yochanan is recounted in Matthew 14:3-12 and Mark 6:17-28. Yochanan displayed the moral courage of the great prophets in Israel's history by publicly rebuking Herod for marrying Herodias, the wife of his brother Philip (not the Tetrarch). Christian commentators typically describe the marriage between Herod Antipas and Herodias as adulterous and incestuous, because she was his niece. However, contrary to modern laws the Torah does not proscribe marriage between a man and his niece. The marriage was contrary to the terms of Levirate Marriage (Deut 25:5-7). A man could only take his brother's wife if the brother died without a male heir. To accomplish this illegal marriage Antipas divorced his first wife Phasaelis, and Herodias divorced her husband Philip (Ant. XVIII, 5:1, 4). Yochanan was not saying that marrying one's (ex) sister-in-law is absolutely unlawful, but that it was unlawful in the circumstances (Lev 18:16; 20:21). The decision to divorce in order to remarry someone already identified was legal under Roman law, but prohibited by the Torah (Ex 20:17; Deut 5:21) and therefore labeled adultery by Yeshua (Mark 10:11). but: Grk. de. who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. is: Grk. eimi, pres., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. concerning: Grk. peri, prep. with an orientational aspect relating to being near, about, or having to do with something; about, concerning. whom: Grk. hos. See verse 4 above. I hear: Grk. akouō, pres. See verse 7 above. such things: pl. of Grk. toioutos, demonstrative pronoun, such as this, of this kind or sort. Herod could rebut the first rumor because he had personally witnessed the death of Yochanan. The other two rumors could be doubted without convincing proof. No, logically the reports of extraordinary happenings must be related to the Galilean teacher. And: Grk. kai, conj. he was seeking: Grk. zēteō, impf., may mean (1) be on the search for in order to find someone or something one has difficulty in locating; seek, look for; (2) search for ways to satisfy an interest; deliberate, discuss; (3) have an interest in; desire, seek; or (4) press for; expect, demand. The third meaning applies here. to see: Grk. horaō, aor. inf., to perceive physically with the eye, or in a fig. sense to experience extraordinary mental or inward perception. him: Grk. autos; i.e. Yeshua. Herod had no interest is establishing a relationship with Yeshua, but as certain Pharisees will later report to Yeshua, Herod wanted to kill him (Luke 13:31). Date: Spring, A.D. 29 Feeding a Multitude, 9:10-17 The report in the following section is the one miracle recorded in all four apostolic narratives (Matt 14:15-21; Mark 6:35-44; Luke 9:12-17; John 6:4-14). Each narrative has some unique features. John specifies the nearness of Passover, probably less than thirty days away. The miracle effectively concludes two and a half years of ministry of proclaiming the arrival of the Kingdom of God and healing hundreds of people. After this point Yeshua's primary focus will be directed to those actions that will bring his redemptive mission to a close. 10 And the apostles having returned related to him whatever they had done. And having taken them, he withdrew for privacy to a city called Bethsaida. Reference: Matthew 14:13; Mark 6:12-13; 30-32; John 6:1. And: Grk. kai, conj. the apostles: pl. of Grk. ho apostolos, a delegate, ambassador, envoy, messenger, emissary or official representative. Apostolos occurs one time in the LXX (1Kgs 15:6) and once in Josephus for a group of Jewish ambassadors sent to Rome to complain about the appointment of Archelaus (Ant. XVII, 11:1). Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent or messenger for someone with the full authority of the sender (Jastrow 1579). Luke mentions "the apostles" in this context as synonymous with "the Twelve" (verse 1 above). Later he will add others to the list (cf. Luke 24:10, 13, 18; Acts 14:4, 14). Significant is that all the apostles named in the Besekh were Jewish. Eventually the definition of "apostle" was that the man had followed Yeshua as a disciple and been a witness of Yeshua after his resurrection (John 20:25; Acts 1:21-22; 9:27; 1Cor 9:1; 15:6; 1Jn 1:1). The later appointment of Mattathias to replace Judas satisfied this criteria (Acts 1:23-26). All true apostles had the authority to proclaim the good news, determine orthodox doctrine, impose requirements ("bind and loose," Matt 16:19; 18:18), and shepherd the congregations they founded (cf. 1Cor 14:37). having returned: Grk. hupostrephō, aor. part., to go back to a position, to return. The mission assignment outline in verse 2 above was now complete. None of the narratives specify the length of the mission journey of the Twelve, but probably not more than a few weeks. The return point was probably prearranged, no doubt Capernaum. related: Grk. diēgeomai, aor. mid., 3p-pl., relate in full, describe, narrate. to him: Grk. autos; i.e., Yeshua. whatever: pl. of Grk. hosos. See verse 5 above. they had done: Grk. poieō, aor., 3p-pl., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. Each of the Twelve shared what they had accomplished. Matthew offers no explanation of the apostolic report, but Mark specifies that the apostles had proclaimed that people should repent. They also delivered many from demon oppression and by anointing with oil healed many sick people (Mark 6:12-13). And: Grk. kai. having taken: Grk. paralambanō, aor. part., to receive to one's side; take, receive; or to cause to go along; take. them: pl. of Grk. autos; i.e., the apostles. he withdrew: Grk. hupochōreō, aor., to go away from a site or area; go off, retire, retreat, withdraw. for: Grk. kata, prep., generally used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' or (3) conformity or relation, 'according to, in reference to.' The third meaning applies here. privacy: Grk. idios, adj., belonging to oneself as opposed to belonging to another, one's own, private, personal. The combination of kata idios signifies withdrawing apart from the crowds to meet privately. to: Grk. eis, prep. The preposition is used here to denote direction, not entrance. a city: Grk. polis. See verse 5 above. called: Grk. kaleō, aor., to call and may mean (1) express something aloud; (2) solicit participation; or (3) identify by name or give a term to. The third meaning applies here. Bethsaida: Grk. Bēthsaida, a transliteration of Heb. Beit-Tsaidah ("house of fish"). Thayer says there were two cities with the name of Bethsaida. The first was known as "Bethsaida of Galilee" (John 12:21) and was located on the northwestern shore of the lake near Chorazin and Capernaum (Matt 11:21-23; Luke 10:13-15). Bethsaida of Galilee was the hometown of Philip, as well as Peter and Andrew (John 1:44). The second Bethsaida was located on the north-eastern shore in Gaulanitis where the Jordan River enters the lake and known as Bethsaida-Julias. See the map here. Zodhiates asserts that there was but one Bethsaida which was built on both sides of the Jordan at the site where the Jordan empties into the lake (334). The eastern part, being under the Tetrarch Philip, was beautified and renamed Julias in honor of the daughter of Augustus and wife of Tiberius (Ant. XVIII, 2:1). Thereafter Josephus refers to the town strictly as Julias (Wars II, 9:1; III, 3:5; 10:7; Vita §71-72), but this name never appears in the apostolic narratives. Leon Morris also concurs that there was just one city named Bethsaida and associated with Julias which lay east of the Jordan, perhaps with a suburb across the river (163). He explains that in the expression "Bethsaida of Galilee," the name "Galilee" is a transliteration of Heb. Galil, which means "circle." To Jews in the first century the Galil included territory on the east side of the Jordan and around the lake. Luke makes a point of saying that this city was "called" Bethsaida, the original Jewish name, whereas the verb kaleō is never used of Bethsaida of Galilee. Indeed only Luke uses kaleō to identify the name of a city, also of Nain (Luke 7:11). Some commentators favor this Bethsaida being only in Galilee since surely Luke would have used "Julias" on the same basis as the name of "Tiberias" being retained in Jewish usage (John 6:23). However, Julia was disgraced in 2 B.C. by Augustus on a charge of adultery and treason, and repudiated by Tiberius immediately on his assuming the purple in A.D. 14 (Suetonius, Life of Tiberius, 11:4; 50:1). Thus, Luke writing long after the Roman soap opera chose to retain the Jewish name of the city. In addition, the other apostolic narratives describe Yeshua crossing the lake in a boat to reach his destination (Matt 14:13; Mark 6:32; John 6:1) and then sailed to the western shore after the miracle of feeding the multitude (Matt 14:22, 34; Mark 6:45, 51-53; John 6:16). This Bethsaida must be Julias. Ellis comments that Yeshua's withdrawal from Herod's territory seems purposely to avoid an immediate encounter sought by that petty ruler. 11 But the crowds having known followed him; and having received them, he began speaking to them about the Kingdom of God and curing those having need of healing. Reference: Matthew 14:13-14; Mark 6:33-34; John 6:2. But: Grk. de, conj. the crowds: pl. of Grk. ho ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. The plural form suggests a diverse group arriving from different points of origin as noted in Mark 6:33. having known: Grk. ginōskō, aor. part., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The first meaning applies here. The verb implies learning about Yeshua's departure in a boat by word-of-mouth. followed: Grk. akoloutheō, aor., 3p-pl., may mean (1) to accompany, to come after, go along with, especially the crowds (Matt 21:9); (2) to be in close association with someone, especially as a disciple (Matt 9:9); (3) to follow in the sense of obedience (2Macc 8:36; Judith 2:3; Mark 8:34) (BAG). The first meaning applies here. him: Grk. autos. The people having seen Yeshua leave followed in the same direction on the shore line by foot, many arriving before Yeshua even docked his boat (Mark 6:33). and: Grk. kai, conj. having received: Grk. apodechomai, aor. mid. part., to receive heartily, welcome. them: pl. of Grk. autos. Yeshua offered no negative reaction for having his plan for a private meeting interrupted and instead offered a gracious greeting. he began speaking: Grk. laleō, impf., to exercise the faculty of speech in order to make an oral statement; declare, say, speak. to them: pl. of Grk. autos. about: Grk. peri, prep. the Kingdom: Grk. ho basileia. of God: Grk. ho theos. See verse 2 above for the teaching concerning the Kingdom of God. Only Luke mentions the specific content of Yeshua's teaching. In the circumstances the implied good news is that the Kingdom of God had nothing to do with the Herodian dynasty or even their Roman overlords (cf. John 18:36). Indeed the fulfillment of God's Kingdom meant the end of those evil regimes (cf. Ps 145:13; Isa 9:7; Dan 7:27; Luke 1:33). and: Grk. kai. curing: Grk. iaomai, impf. mid. See verse 2 above. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having: Grk. echō, pl. pres. part. See verse 3 above. need: Grk. chreia, state or experience of necessity; need. of healing: Grk. therapeia, healing, with the focus on the reversal of the physical condition caused by illness or disease. John notes that it was because of his free healing clinics that the crowds followed Yeshua (John 6:2). 12 Now the day began to decline, and the Twelve having approached said to him, "Dismiss the crowd, that having gone into nearby villages and lands they might find lodging and might find provision; because here we are in an uninhabited place." Reference: Matthew 14:15; Mark 6:35-36; John 6:4-5. Now: Grk. de, conj. the day: Grk. ho hēmera, day, may refer to (1) the hours of sunrise to sunset, (2) the 24 hours that included the night, (3) an appointed day for a special purpose, or (4) an imprecise period (BAG). The first meaning is intended here. began: Grk. archō, aor. mid., may mean (1) to rule or (2) to begin or commence something. The second meaning applies here. to decline: Grk. klinō, pres. inf., may mean (1) cause to move from a position that is up to one that is lower; (2) cause to turn away; or (3) decline, of the day. The third meaning applies here. The temporal clause implies that the sun had passed the meridian of its movement in the sky. Edersheim comments that the Jews reckoned two evenings in the day, although it is not easy to determine the exact hour when each began and ended. But, in general, the first evening may be said to have begun when the sun declined, and it was probably reckoned as lasting to about the ninth hour, or three o'clock of the afternoon (cf. Josephus, Ant. XVI, 6:2). Thus, it was the 'first evening' and the anxiety of the apostles was growing with the progress of time. and: Grk. de. the Twelve: Grk. ho dōdeka. See verse 1 above. having approached: Grk. proserchomai, aor. part., to approach from a point to a person or place; come, go to, approach. In the earlier part of the day the apostles had been relegated to being part of the audience. said: Grk. legō, aor. See verse 3 above. to him: Grk. autos. Dismiss: Grk. apoluō, aor. imp., to set free or release, here meaning cause to depart from a place; send off or away. the crowd: Grk. ho ochlos. See the previous verse. that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. having gone: Grk. poreuō, aor. part., to move from one part of an area to another, to make one's way; go, journey, travel. into: Grk. eis, prep. nearby: Grk. kuklōi, adv., in a circle, used of points touched within a geographical area, round about. villages: pl. of Grk. ho kōmē. See verse 6 above. and: Grk. kai, conj. lands: pl. of Grk. agros, a country area or open space used mainly for agriculture; farm, field, country hamlet. they might find lodging: Grk. kataluō, aor. subj., 3p-pl., lit. "loosen down," used here of travelers, to halt on a journey, to put up, lodge. and: Grk. kai. might find: Grk. heuriskō, aor. subj., 3p-pl., to discover or find something, especially after searching. provision: Grk. episitismos, something to satisfy hunger, provision, nourishment, food. The noun occurs only here in the Besekh. The apostles expressed genuine concern for the welfare of the crowd. In their enthusiasm for the ministry of Yeshua the people had not taken time to consider where or how they would take their next meal. Hospitality was an important virtue in Jewish culture but normal custom did not have a solution for a hungry multitude. because: Grk. hoti, conj. here: Grk. hōde, adv., in this place. we are: Grk. eimi, pres., 1p-pl. See verse 9 above. in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). an uninhabited: Grk. erēmos, adj., an unpopulated region, desert or secluded place. Many versions have "desert" or "desolate," which is clearly not accurate (cf. Mark 6:39). Some versions have "deserted" (CSB, NCB, NKJV, NRSV), which may illustrate the point of the adjective, but there is no implication that the area was previously populated. An alternate choice is "isolated" (AMP, NET). place: Grk. topos, a spatial area, generally used of a geographical locality in a city or district as indicated in the context. The location emphasized here indicates that Yeshua did not enter Bethsaida-Julias, perhaps because of being a Hellenistic city (cf. Matt 10:5). The size of the multitude (verse 14 below) would have necessitated a spacious terrain, some walking distance from the nearest village or hamlet. 13 But he said to them, "You give to them something to eat!" And they said, "There are to us not more than five loaves and two fish, unless having gone we should buy food for all this people." Reference: Matthew 14:16; Mark 6:37-38; John 6:5-9. But: Grk. de, conj. he said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. See verse 3 above. them: pl. of Grk. autos. You: Grk. humeis, pl. pronoun of the second person. give: Grk. didōmi, aor. imp. See verse 1 above. to them: pl. of Grk. autos; the multitude. something to eat: Grk. esthiō, aor. inf., to consume food in the mouth. Mark indicates that the apostles immediately responded with "Shall we go and spend two hundred denarii on bread and give them something to eat?" (Mark 6:37). According to John it was Philip who mentioned the specific amount of 200 denarii (John 6:7). And: Grk. de. they: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun, lit. "the ones." At least two apostles responded to Yeshua's command. said: Grk. legō, aor. Mark indicates that the following statement was an answer to Yeshua asking what food resources were available (Mark 6:38). There are: Grk. eimi, pres., 3p-pl. See verse 9 above. to us: Grk. hēmeis, pl. pronoun of the first person. not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. more: Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. than: Grk. ē, conj. involving options and is used as (1) a marker of an alternative, "or;" or (2) a marker indicating comparison; than, rather than. The second meaning applies here. five: Grk. pente, the number five. loaves: pl. of Grk. artos, lit. "breads." See verse 3 above. Given the season the bread would have been made from barley, as noted by John (6:9, 13). The common translation of "loaves" may be misleading to modern readers. This was not the fluffy sliced white bread of modern times. The English term "loaf" refers to a molded mass, so it does not define size. The Israelites made bread in the form of an oblong or round cake, as thick as one's thumb, and as large as a plate or platter (Thayer). and: Grk. kai, conj. two: Grk. duo, the number two. fish: Grk. ichthus, fish, a cold-blooded aquatic vertebrate, having fins and gills, and typically an elongated body covered with scales. Fish have been part of human diet since Noah's flood (Gen 9:2-3). God then directed a kosher diet plan for Israel, specifying that of aquatic animals only those with fins and scales were considered suitable for eating (Lev 11:9; Deut 14:9). Fish was a staple food for Israelites. There are a variety of fish species in the Sea of Galilee but those caught for food by Israelites include tilapia, barbel and sardine. John's narrative uses the word opsarion, which referred to salted or pickled fish, such as sardines. According to John the loaves and fish were provided by a young boy whose identity is not disclosed (John 6:9). According to Mark the food was found after Yeshua told the disciples to check their resources (Mark 6:38). The boy could have had some connection to the women that followed Yeshua and provided for him (Luke 8:3). It is strange and mysterious how it happened that out of a multitude and Yeshua's many disciples only a young boy had any food available. The provision has the hallmark of being prearranged by Yeshua himself as he will make arrangements secretly in the passion week for a resource of which he will make use (cf. Luke 19:29; 22:7-12). unless: Grk. ei mēti, lit. "if not." This construction conveys an exception to normal practice. having gone: Grk. poreuō, aor. part. See the previous verse. we should buy: Grk. agorazō, aor. subj., to buy or purchase, in regard to a commercial transaction. food: Grk. brōma, that which is prepared for eating and consumed at a meal, food. for: Grk. eis, prep. all: Grk. pas, adj. See verse 1 above. this: Grk. houtos. people: Grk. ho laos, a group of humans, understood geographically or ethnically. In the apostolic narratives the term often corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the common people of Israel viewed in contrast with the ruling class. The response of the apostles was focused on finding a solution to the present dilemma. Luke does not mention the cost of buying food, but John records that in response to the suggestion of the apostles of sending away the crowd Yeshua asked Philip, "How may we buy bread that these may eat?" (John 6:5). Philip answered, "Bread of two hundred denarii is not sufficient for them, for every one to receive a little" (John 6:7). In Mark the mention of the cost of bread occurs in response to the directive of Yeshua to give the crowd food (Mark 6:37). Relevant to this specific amount is that the daily minimum bread ration for the poor was about one and three-quarters pints (Peah 8:7). The price of grain or flour was one denarius for each seah (about three gallons) so the daily ration cost was a twelfth of a denarius. However, Philip reckoned on a twenty-fifth of a denarius per head, which was the normal price of a half day's ration (Jeremias 123). The mention of the specific amount hints that perhaps the group had that much money on hand, since Yeshua did have financial supporters (Luke 8:3). Of course, they might not have had it if Judas had already begun embezzling team funds (John 12:6). 14 For there were about five thousand men. And he said to his disciples, "Have them recline in groups of about fifty." Reference: Matthew 14:19, 21; Mark 6:39, 44; John 6:10. For: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. Here the conjunction introduces an explanation. there were: Grk. eimi, impf., 3p-pl. See verse 9 above. about: Grk. hōsei, adv., a marker of correlation or measure, here denoting an approximate amount. five thousand: pl. of Grk. pentakischilioi (from pente, "five," and chilioi, "thousand"), adj., lit. "five-thousands." men: pl. of Grk. anēr, an adult man as contrasted biologically with a woman without regard to marital status. In Greek literature the noun especially emphasized manliness and was used of warriors and heroes (DNTT 2:562). The count did not include women and children (Matt 14:21), which could have possibly doubled the total number to feed. We should not suppose that Yeshua intended the food only for the men. And: Grk. de, conj. he said: Grk. legō, aor. to: Grk. pros, prep. his: Grk. autos. disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives and corresponds to Heb. talmid, a student of a Pharisee Sage or Rabbi, such as Shammai and Hillel (cf. Matt 22:15-16; John 9:28). Paul had been a talmid of Gamaliel (Acts 22:3). The focus of the talmid was on learning and living according to the Torah in fulfillment of God's instructions to Israel (Deut 30:14, 20). Obedient devotion to learning also meant adopting and advocating all the traditions developed by the Sages. The term "disciple" is used most often for followers of Yeshua of which there were many (including women). Discipleship meant more than being a talmid. While the disciples valued Yeshua's superior knowledge, he was much more than a teacher to them. He was the Son of God and King of Israel (John 1:49). Through Yeshua promises made to their ancestors would be fulfilled. Moreover, he represented the future hope of the Messianic age (cf. Isa 65:17-24; 66:22-23; Matt 24:3; Luke 18:29-30; John 6:68-69). See my article The Call of Discipleship. Have them: pl. of Grk. autos. recline: Grk. kataklinō, aor. imp., 2p-pl., cause to recline for dining. This verb occurs only in Luke. The common translation of "sit down" is inaccurate and misleading. By Pharisee rules reclining was not lying on the back or on the right side, but only on the left side to facilitate eating with the right hand (Pesachim 108a). A few versions have "recline" (AMPC, MJLT, NASB, OJB, TLV, YLT). in groups: pl. of Grk. klisia, a place for reclining, used here for a group of people reclining at a meal. of about: Grk. hōsei, adv. fifty: Grk. pentēkonta, lit. "five tens," the number fifty. The numbering alludes to the early Israelite practice of dividing the army or a population in thousands, of hundreds, of fifties and of tens (Ex 18:21; Deut 1:15; 1Sam 8:12). Lumby notes that this systematic arrangement made it easy to tell the number of the multitude. There is no reason to suppose as some commentators that Yeshua segregated the women and children from the men of their families. Jewish families ate their meals together. 15 And they did so, and all reclined. Reference: Matthew 14:19; Mark 6:39-40; John 6:10. And: Grk. kai, conj. they did: Grk. poieō, aor., 3p-pl. See verse 10 above. so: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; thus, in this manner, way or fashion, so. The apostles carried out Yeshua's instruction. and: Grk. kai. all: pl. of Grk. hapas, adj., a totality of something; all, the whole, everything. The "all" included the men, women and children. reclined: Grk. kataklinō, aor., 3p-pl. See the previous verse. The people followed the instructions of the apostles, apparently in expectation of receiving food. Mark notes that the people reclined on green grass, which in Israel only occurs in the Spring (Geldenhuys). The seasonal reference accords with John who remarks on the nearness of Passover (John 6:4), which occurred on 16 April. 16 Then having taken the five loaves and the two fish, and having looked up to heaven, he offered a blessing and broke them, and he kept giving them to the disciples to set before the crowd. Reference: Psalm 104:14; Matthew 14:17, 19; Mark 6:40, 44; John 6:11. Then: Grk. de, conj. having taken: Grk. lambanō, aor. part., to lay or take hold of, to take in the hand or receive. the five: Grk. pente, adj. loaves: pl. of Grk. ho artos. See verse 13 above. and: Grk. kai, conj. the two: Grk. duo, adj. fish: pl. of Grk. ho ichthus. See verse 13 above. and having looked up: Grk. anablepō, aor. part., to shift one's gaze upward or to recover lost sight, here the former. to: Grk. eis, prep., lit. "into." heaven: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4), the atmosphere, interstellar space, and the transcendent dwelling-place of God. The mention of "heaven" serves here as a circumlocution for God, the Father. he offered a blessing: Grk. eulogeō, aor., to invoke divine favor or to express high praise, to bless, to offer a blessing; in this case the latter meaning. The corresponding Heb. verb is barak, which lit. means "to kneel" or "to bless" (BDB 138). In the Tanakh barak is an endowment of favor or beneficial power (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser, either from God to man, from man to man or parent to child. However, the verb often occurs in the context of a man blessing God (e.g., Ps 103:1). Yeshua as a Jew learned to bless God on many occasions for every enjoyable thing in life. (See the Talmud tractate Berakoth.) He also followed the Pharisee practice of blessing God before eating (Ber. 35a), whereas the Torah only requires blessing God after eating (Deut 8:10). Some Christian versions mistranslate the custom as blessing the food (AMP, ASV, CEB, DRA, ISV, KJV, LSB, NASB, NLT). The b'rakhah is a sentence or paragraph of praise and thanksgiving to God, commencing with the formula, Barukh attah Adonai, ("Blessed are you, O LORD," quoting Psalm 119:12) (Ber. 1:4) and continuing with an action verb and phrase that describes what God does that merits praise. A number of versions translate the verb correctly with "blessed" (CJB, CSB, EHV, MW, NCB, NKJV, RSV, NRSV, TLV). For bread the blessing ends with "who brings forth bread from the earth" (Ber. 6:1). The b'rakah for the fish, since they do not grow from the earth, ends with "by whose word all things exist" (Ber. 6:3; 40b). The phrase "King of the universe" in Jewish blessings that follows the opening invocation is a later rabbinic addition to emphasize the kingship of God over His people (Ber. 12a; 40b; 49a). The phrase may have been inserted in reaction to Yeshua being identified as the King of the Jews (Luke 23:28), but Yeshua is also the King of the universe (Eph 1:10; Col 1:16-17; Rev 5:13). The "grace" before eating said by Christians typically asks God to bless the food, although what is meant by such an invocation is unclear. Jews bless God, not food. Blessing God for food (or anything else) does not mean conveying something to God He doesn’t already have or to change Him in some way. Blessing God is also not only an expression of gratitude, but is also a recognition of God's omnipotent power over the natural processes necessary for food production and attributes the honor due Him for His gracious provision (Jas 1:17). Since the root meaning of barakh is to kneel, it's not hard to see how we can bless God. We can kneel before God and acknowledge our utter dependence on Him. and: Grk. kai. broke: Grk. kataklaō, aor., to break in pieces. them: pl. of Grk. autos; i.e., the bread and fish. The verb "broke" implies nothing about the texture of what was being divided into pieces. The traditional method of Jews sharing bread at a meal was (is) to tear it rather than cutting it with a knife. The common Jewish phrase for "breaking bread" is Heb. betziat lechem (Jer 16:7; Lam 4:4; Kasdan 150). The dried fish would also have been torn in pieces. and: Grk. kai. he kept giving: Grk. didōmi, impf. See verse 1 above. them: pl. of Grk. autos; i.e., the pieces of bread and fish. to the disciples: pl. of Grk. ho mathētēs. See verse 14 above. The plural noun may refer only to the Twelve, but other disciples could have been included. to set before: Grk. paratithēmi, aor. inf., to place something beside, set before. the crowd: Grk. ho ochlos. See verse 11 above. No explanation is offered to explain how the continued breaking was accomplished that provided sufficient quantity of food for 5,000+ people. The miracle of multiplying food constitutes a creation miracle, which John aptly calls a "sign" (John 6:14). 17 And they all ate and were satisfied; and that having been a surplus to them of fragments was taken up, twelve baskets. Reference: Matthew 14:20; Mark 6:42-43; John 6:12-13. And: Grk. kai, conj. they all: pl. of Grk. pas, adj. See verse 1 above. ate: Grk. esthiō, aor., 3p-pl. See verse 13 above. and: Grk. kai. were satisfied: Grk. chortazō, aor. pass., 3p-pl., to have one's fill, be satisfied. The blessing for the multitude is that no one left hungry. and: Grk. kai. that: Grk. ho, definite article but used here as a relative pronoun. having been a surplus: Grk. perisseuō, aor. part., to be above or beyond in number, amount, or quality; abound, be in abundance. The participle alludes to that amount of food that remained uneaten. to them: pl. of Grk. autos. of fragments: pl. of Grk. klasma, a broken piece, fragment. The noun refers here to left over pieces of bread and fish. was taken up: Grk. airō, aor. pass. twelve: Grk. dōdeka, two and ten, the number twelve. baskets: pl. of Grk. kophinos, a basket, probably of wicker-work, such as was carried by Jews for food (Abbott-Smith). The origin of the baskets is not mentioned, but most likely were personal possessions for traveling. The outcome of the miracle is that each apostle received leftovers for his basket (cf. Matt 16:9; Mark 8:19). Date: Autumn, A.D. 29 Answering the Key Question, 9:18-22 Luke now advances the timeline to some months after the feeding of the five thousand. In the interim he omits mention of events reported in Mark 6:45 to 8:10 and the parallel portion in Matthew, probably because he did not witness them. These events include Yeshua walking on water following the feeding of the five thousand, healings conducted at Gennesaret in Galilee, responding to Pharisee challenges regarding their cleanliness traditions, visiting the region of Tyre where Yeshua delivered a woman's daughter from demon possession, and returning to the Decapolis where he performs healings and provides a miraculous feeding of the four thousand. The lack of Luke's reporting on these events rebuts the popular thesis among modern Bible scholars that Luke copied from Mark. Ellicott suggests the inference may be drawn from the omission that Luke had not even seen the Gospels of Matthew and Mark at the time of his own writing, even though they had likely been published in the preceding decade. According to the narratives of Matthew and Mark the conversation between Yeshua and his disciples described in this section occurred while traveling in the vicinity of Caesarea Philippi (Matt 16:13; Mark 8:27). 18 And it came to pass as he was praying by himself, the disciples joined him, and he asked them, saying, "Whom do the crowds declare me to be?" Reference: Matthew 16:13; Mark 8:27. And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 7 above. The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is often used to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. as: Grk. en, prep. he was: Grk. eimi, pres. inf. See verse 9 above. praying: Grk. proseuchomai, pres. mid. part., to petition deity for some personal desire, to offer prayer. In the LXX proseuchomai translates Heb. palal, to intervene or interpose, i.e., judge. The verb has a variety of meanings, including arbitrate, judge, intercede and pray. The context of prayer in Scripture is addressing the Sovereign Judge of all the earth and appealing to Him to invoke decision-making with respect to an urgent need by the one praying. by himself: Grk. katamonas, adv., signifying being alone. The verbal clause indicates that Yeshua had managed to get away from the crowds in a solitary place for communion with the Father. the disciples: Grk. ho mathētēs. See verse 14 above. joined: Grk. suneimi, impf., 3p-pl., lit. "be with," come together with. him: Grk. autos. Most versions translate the verb-pronoun as "were with him," which would seem to contradict the previous statement of Yeshua praying alone. Plummer suggests that the grammatical meaning is that the disciples met Yeshua, and fell in with him as he was engaged in prayer. Two versions appropriately have "joined him" (CEB, NKJV). and: Grk. kai. he asked: Grk. eperōtaō, aor., to present an inquiry or put a question to someone; ask. them: pl. of Grk. autos; i.e., the disciples. saying: Grk. legō, pres. part. See verse 3 above. Whom: Grk. tís. See verse 9 above. The great majority of versions translate the pronoun as "Who," but the pronoun is the object of the following verb, not the subject of the sentence. do the crowds: pl. Grk. ho ochlos. See verse 11 above. declare: Grk. legō, pres., 3p-pl. me: Grk. egō, first person pronoun. to be: Grk. eimi, pres. inf. The question implies that the disciples had had contact with the public. 19 And answering they said, "Yochanan the Immerser, and others Elijah; but others, that a prophet, one of early times, has risen." Reference: Matthew 16:13-16; Mark 8:27-29. And: Grk. de, conj. answering: Grk. apokrinomai, pl. aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. they said: Grk. legō, pres., 3p-pl. See verse 3 above. The disciples repeat the same rumors reported to Herod Antipas. The apostolic narratives do not specify who responded to the question, but at least two. Perhaps the majority of the disciples nodded their heads to confirm they had heard the same things. Yochanan: Grk. Iōannēs. See verse 7 above. the Immerser: Grk. ho baptistēs (from baptizō, "to immerse"), one who superintends the ritual washing of immersion. The title was given to Yochanan because his ministry strongly emphasized immersion as a testimony of repentance for the forgiveness of sins (Luke 3:3). The translation of "the Baptist" in Christian versions ignores the Jewish context. The immersion ministry of Yochanan bore no similarity to the practice of baptism as it developed in Christianity. and: Grk. de. others: pl. of Grk. allos, adj. See verse 8 above. Elijah: Grk. Ēlias. See verse 8 above. but: Grk. de. others: pl. of Grk. allos. that: Grk. hoti, conj. a prophet: Grk. prophētēs. See verse 8 above. one: Grk. tis. See verse 7 above. of early times: pl. of Grk. ho archaios, adj. See verse 8 above. has risen: Grk. anistēmi, aor. See verse 8 above. The verb is used here in the sense of someone dead being restored to life. A number of versions render the verb here with "risen again" (ASV, BRG, DRA, JUB, KJV, LSB, NASU, NKJV, NMB, RGT, WEB), which is a non sequitur. 'Again' means another incident that follows a previous incident. None of those mentioned had risen on a previous occasion. The only ones who can "rise again" are the few Bible characters who died and were raised by a prophet or Yeshua, only later to die, again. The great majority of versions translate the verb here as "arisen" or "has risen." 20 Then he said to them, "But whom do you declare me to be?" And Peter answering said, "The Messiah of God." Reference: Matthew 16:15-16; Mark 8:29. Then: Grk. de, conj. he said: Grk. legō, aor. See verse 3 above. to them: pl. of Grk. autos. But: Grk. de. whom: Grk. tís. See verse 9 and 18 above. do you: Grk. humeis; referring to all the disciples present with him. declare: Grk. legō, pres., 2p-pl. me: Grk. egō. to be: Grk. eimi, pres. inf. See verse 9 above. And: Grk. de. Peter: Grk. Petros, personal name meaning "a small stone" (Abbot-Smith). Petros translates the Hebrew name Kêpha ("rock"), a loanword in Hebrew (BDB 495). Peter's birth name was Simon (Luke 4:38). Peter first met Yeshua in the Winter of A.D. 26/27 in Judea (John 1:40-41), whereupon Yeshua announced that Simon would in the future be known as Kêpha (John 1:42). See the explanatory note there. Even though Yeshua gave him a new name he only used "Simon" in directly addressing him (Luke 7:40; 22:31). For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle. answering: Grk. apokrinomai, aor. part. See the previous verse. The verb implies that Peter spoke for the group. said: Grk. legō, aor. the Messiah: Grk. ho Christos (from chriō, "to anoint with olive oil"), the expected fulfiller of the hopes of Israel for an end-time deliverer, the Anointed One or Messiah. Christos is a royal title, not a last name. Jewish translators of the LXX chose Christos to translate Heb. Mashiach, "Anointed One," and in the Tanakh Mashiach is used for the Messiah (Ps 2:2; Dan 9:25-26). The English "Christ" transliterates the Greek title, but does not translate it. For a complete review of all that is written in the Tanakh predicting the Messiah see my article The Messiah. of God: Grk. ho Theos, the God of Israel. See verse 2 above. Here Mark has simply "You are the Messiah," and Matthew has "You are the Messiah, the Son of the Living God." Luke and Mark omit the blessing of Peter for having received a personal revelation of Yeshua's identity, and the promise made to him of future spiritual authority (Matt 16:17-19). Luke made an editorial decision not to include the comments made to Peter. Mark, whom Irenaeus said was the interpreter of Peter (Eusebius, Church History, Book V, §8), could have omitted Yeshua's comments at Peter's request. The memory of Yeshua's blessing and promise may have been an embarrassment in light of Yeshua's rebuke that followed so soon after the revelation (Matt 16:22-23; Mark 8:32-33), as well as Peter's later denial of knowing Yeshua (Matt 26:72; Mark 14:71; Luke 22:57). 21 But warning them he commanded them to tell this to no one, Reference: Matthew 16:20; Mark 8:30. But: Grk. de, conj. warning: Grk. epitimaō, aor. part., properly to assign value as is fitting the situation; and can mean "rebuke" but its fundamental sense is "warning to prevent something from going wrong" (HELPS). them: pl. of Grk. autos, personal pronoun; i.e., the disciples. he commanded them: Grk. paraggellō, aor., to give authoritative direction; command, charge, order, instruct, direct. to tell: Grk. legō, pres. inf. See verse 3 above. this: Grk. houtos, demonstrative pronoun; i.e. the revelation of Messianic identity. to no one: Grk. mēdeis, adj. See verse 3 above. The prohibition contains a tacit acknowledgement that Peter's declaration was correct. He was the Messiah. Yet, he deliberately restricted this revelation only to his closest disciples and select individuals (e.g., John 4:26; 9:37). Yeshua likely issued the prohibition because of unrealistic expectations of the public. Immediately after the feeding of the five thousand people wanted to take him by force and make him king (John 6:15). People longed to be free from Roman tyranny, as well as corruption of the Herod family and the Sadducean crime family that controlled the Temple (cf. Matt 16:11; Luke 19:46-47; Acts 1:6). 22 saying that, "It is necessary for the Son of Man to suffer many things and to be rejected by the elders and chief priests and scribes, and to be killed and to be resurrected the third day." Reference: Matthew 16:21; Mark 8:31. saying: Grk. legō, aor. part. See verse 3 above. that: Grk. hoti, conj. It is necessary for: Grk. dei, pres., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen. the Son: Grk. ho huios, a male offspring or descendant, whether by direct birth or by more remote ancestry. The familial term can also mean in a broader sense of having the characteristics of, which especially applies here. of Man: Grk. ho anthrōpos, human being, man or mankind. In Psalms "son of man" is the ideal man (Ps 8:4; 80:16; 144:3). Ezekiel is addressed by this title some 80 times to emphasize his role as God's end-time prophet. Most significant is that in Daniel 7:13-14 "Son of Man" refers to the divine ruler of the earth. The Book of Enoch, Chap. 46, repeated the same revelation. The Talmud also affirmed expectation of the Mashiach ben Ananim (Aram. bar nafle), "son of the clouds" (Sanh. 96b). The Son of Man will be given an everlasting and indestructible dominion over all people of every language. It should be noted that in the 107 times the expression "son of man" occurs in the LXX it is never with the definite article, but in the apostolic narratives "Son of Man" always appears with the definite article when used of Yeshua. During his earthly ministry Yeshua repeatedly used this title of himself without explanation, but no one ever addressed him by it. In Luke the title first occurs in 5:24. See the note there. From the Jewish point of view Daniel's "Son of Man" is the Messiah. While Yeshua chose not to publicly use the title "Messiah" of himself, his use of "Son of Man" was tantamount to a Messianic declaration. to suffer: Grk. paschō, aor. inf., to experience strong emotion, often with a negative connotation in association with bad circumstances or various afflictions. many things: pl. of Grk. polus, adj. See verse 13 above. Even as Yeshua identified himself as Daniel's cosmic judge from heaven he invested the exalted title with the role of Suffering Servant. Messiah's suffering was particularly predicted by David, Isaiah, Micah, Daniel, and Zechariah. For a complete list of the sufferings of Yeshua as prophesied in Scripture see my comment on Acts 3:18. For Yeshua to say that the Son of Man must suffer would have been a shock to his listeners and unwelcome news. This is an example of Hebrew block logic, which simply accepts paradox and apparent contradiction as reality (Wilson 150f). Talmudic Sages later affirmed the coming of Mashiach ben Yosef (Sukkah 52a), who would be slain. The Talmudic passage views the Messianic title as a fulfillment of Zechariah 12:10, "And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourns for his only son." Calling the Messiah "son of Joseph" may have been an homage to Joseph the son of Jacob who was sold into Egyptian bondage, suffered unjustly, but later gained deliverance for his family. However, for the unbelieving Jewish leaders Messiah ben Joseph is only the precursor to Messiah ben David, the true herald of the Messianic age. They could not reconcile the two seemingly opposite roles of the Messiah and thus they did not want the Messiah God sent. and: Grk. kai, conj. to be rejected: Grk. apodokimazō, aor. inf., to refuse to recognize as qualified. The addition of the preposition apo indicates rejection after examination. Thus, the verb means to discard or to reject. The suffering and rejection could not be avoided, both because of the hostility of his adversaries and the providential plan of God for final atonement and redemption (Acts 2:23). by: Grk. apo, prep. See verse 5 above. Here the preposition expresses agency. Yeshua then lists the Judean leaders that would reject him. the: pl. of Grk. ho, definite article. In Mark the definite article is used with each of the following three groups, but Luke only uses the article once to signify a singular body composed of the three groups. Commentators typically say that the following three groups composed the seventy-one member Great Sanhedrin. However, since Yeshua was not tried by the full Sanhedrin, David Flusser (142) and Brad Young (231) argue that these three groups were part of the Temple ruling council. elders: pl. of Grk. presbuteros may mean (1) ranked as superior in age, older, older one; or (2) ranked in terms of official responsibility, elder(s). The second meaning applies here. In the Tanakh elders as a group are found in tribes, communities and in the body of seventy appointed by Moses. In the Besekh presbuteros is used for the Jewish Sages (Matt 15:2), but here the term refers to important Judean leaders who came from the most influential and wealthy lay families in Jerusalem. and: Grk. kai. chief priests: pl. of Grk. archiereus, a high or chief priest. The term occurs 123 times in the Besekh, about one third in reference to the high priests, and the rest in the plural referring to chief priests who were either retired high priests or active holders of the priestly offices of higher rank in the Temple, altogether some fifteen to twenty persons. From Acts 4:1; 5:17 and Josephus (Ant. XX, 9:1) we know that the chief priests were generally Sadducees (Jeremias 230). Jeremias made the following list of working chief priests based on rabbinical sources (160-163): ● The ruling high priest (Heb. kohen gadol). ● The Captain of the temple (Heb. sagan or nagid). The sagan (or nagid) had permanent oversight over all Temple activities and of all officiating priests. He was next in rank to the high priest and could step in to fulfill his duties if necessary. In addition, the sagan was the chief of the Temple police. ● The director of the weekly division of ordinary priests (Heb. rosh ha-mishmar). ● The director of the daily shift (Heb. rosh beit av). ● The seven temple overseers (Heb. ammarkalim). ● The three or more temple treasurers (Heb. gizbarim). A corresponding list of ranks is found in the War Scroll (1QM 2:1ff) of the DSS (TDSS 149). The DSS list has the high priest, his deputy, twelve chief priests, and the directors of the priests' weekly courses; twelve chief Levites, and the directors of the weekly Levitical courses. and: Grk. kai. scribes: pl. of Grk. grammateus, refers to a legal specialist. In Jewish culture scribes served as secretaries, teachers, lawyers, judges, and priests. Their vocation was devoted to interpretation and application of Jewish law. In this context the scribes were probably legal secretaries on the council. For more information on the scribes see the comment on Mark 1:22. and: Grk. kai. to be killed: Grk. apokteinō, aor. pass. inf., put an end by force to existence of someone, kill, used here of a court-ordered execution. The irony of the prophecy is that Yeshua had to let himself be killed. He could not commit suicide and accomplish atonement. In contrast two apostles will later accuse Jewish leaders of murdering Yeshua (Stephen, Acts 7:52; and Jacob, Jas 5:6). and: Grk. kai. the third: Grk. tritos, third in a serial sense. day: Grk. hēmera. See verse 12 above. The third day is counted from the point of being rejected. to be resurrected: Grk. egeirō, aor. inf. See verse 7 above. The verb is used here to refer to restoration to life. Yeshua did not mean that he would spend 72 hours in a tomb before being resurrected. By Jewish reckoning part of a day counted as a whole. After all, the first mention of "day" in the Bible is for a period of light (Gen 1:5). The manner of counting days inclusively is confirmed in Luke 13:32 where Yeshua says, "today and tomorrow, and the third day." The timeline to resurrection would begin with "suffering and being rejected" by the Jewish leaders. The apostolic narratives affirm that at least by the fourth watch (3—6 a.m.) of Sunday the Father returned Yeshua's spirit to his body and the resurrected Yeshua disappeared from the tomb (Mark 16:2; John 20:1). So counting backwards, the second day of the sequence began Friday evening after his burial and the first day began Thursday evening during the last supper when Judas departed to complete his betrayal of Yeshua for his arrest (John 13:21-30). Redefining Discipleship, 9:23-27 23 And he said to all, "If anyone wishes to come after me, he must deny himself, and he must take up his cross every day and he must follow me. Reference: Matthew 16:24; Mark 8:34; John 12:25. And: Grk. de, conj. he said: Grk. legō, impf. See verse 3 above. to: Grk. pros, prep. See verse 3 above. all: pl. of Grk. pas, adj. See verse 1 above. In Mark's narrative "all" included the crowd and his disciples. If: Grk. ei, conj., a contingency marker used to introduce a circumstance assumed to be valid for the sake of argument or to be taken for granted. anyone: Grk. tis. See verse 7 above. The pronoun "anyone" is universal and not limited to the original audience. "Anyone" reaches to the end of time and includes every person who professes to be a Christian or Messianic Jew. wishes: Grk. thelō, pres., to have a desire for something or have a purpose for something; desire, will, wish. to come: Grk. erchomai, pres. mid. inf. See verse 12 above. The infinitive expresses purpose. after: Grk. opisō, adv., in a state, condition or situation that is subsequent, and may refer to (1) a spatial condition, behind; or (2) an earlier position, back. The first usage applies here. me: Grk. egō; i.e. Yeshua. The word picture of "coming after me" depicts a very close and devoted relationship. The first person pronoun implies recognition that Yeshua possesses absolute authority to dictate behavior of those "coming after" him (cf. Matt 7:21-23). Yeshua then employs three commands that radically redefined the cultural role of Rabbi-talmid and therefore what it means to be a disciple (see verse 14 above). Many versions translate these commands with "let him," as if Yeshua were giving permission. Rather, he declares unequivocally three non-negotiable requirements. Failure to comply with these requirements will disqualify the person from being considered a disciple. he must deny: Grk. arneomai, aor. mid. imp., to give a negative answer; say no, deny. The aorist tense emphasizes a singular completed action. himself: Grk. heautou, reflexive pronoun of the third person. The first action is essential for accomplishing the next two actions. Denying self would be equivalent to the exhortation of "hating" one's soul (John 12:25). This is a much more demanding expectation than "confessing the Messiah" (Rom 10:10). This is a dramatic way of saying that love of God must be first. Yeshua calls the disciple to say no to any personal desire that would oppose the will of God. As Paul will later write that the flesh [personal desires] competes with the Spirit (Rom 7:23; Gal 5:17). The average person spends considerable time in pursuit of activities for personal health and welfare, not to mention leisure and recreation. Denying self is a commitment of prioritizing time to focus on spiritual things. and: Grk. kai, conj. he must take up: Grk. airō, aor. imp., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The first meaning applies here. his: Grk. autos. cross: Grk. ho stauros, a structure used in carrying out a death sentence. In early Classical Greek writers (e.g. Homer, Herodotus, Thucydides, Xenophon) the stauros referred to an upright stake, especially a pointed one (Thayer). The term does not occur in the LXX or earlier Jewish literature, but it is found in Philo (Against Flaccus, §72, 84) and Josephus (Ant. XI, 6:11). The Roman stauros was a vertical wooden stake with a crossbar, usually shaped more like a "T" than the Christian symbol. Roman citizens were exempt from this form of execution, but would be beheaded for a capital crime. Crucifixion was common among Greeks, Romans, Egyptians, Persians and Babylonians, but never among Jews. (For a description of crucifixion see the ISBE article Cross.) Jewish law specified four methods of execution—stoning, burning, beheading and strangling (Sanh. 7:1). Thus, many Jews had difficulty accepting a crucified Messiah, because the Torah identifies a man executed for a capital crime as accursed (Deut 21:22-23; cf. Gal 3:13). Messianic Jewish versions render stauros as "execution-stake" (CJB, MJLT) or "tree of death" (MW). The Orthodox Jewish Bible has "etz shel hakarav atzmo" (tree of self-sacrifice). The avoidance of using the English word "cross" is because for centuries Jews were killed under the sign of the cross by persons claiming to be followers of the Jewish Messiah (Stern 41). For some Messianic Jews the cross continues to symbolize the history of antisemitism in Christianity. Yeshua's command must have been startling to his disciples. The Jews, especially in Galilee, knew well what the cross meant. Hundreds of the followers of Judas and Simon had been crucified (Josephus, Ant. XVII, 10:10). Crucifixion equals death and on the cross Yeshua "died to sin" (Rom 6:10), meaning he became a sin offering (Rom 8:3; 1Cor 15:3; 2Cor 5:21), in order that "we might die to sin [stop sinning] and live to righteousness" (1Pet 2:24). See the Additional Note below. every: Grk. kata, prep. See verse 10 above. The preposition is used here in a distributive sense. day: Grk. hēmera. See verse 12 above. Use of the expression kata hēmera is peculiar to Luke's narrative of this exhortation. Paul also employs this syntax when he says "I die every day" (1Cor 15:31). Taking up a cross daily is a graphic way of describing self-denial, because living "in the world" brings daily temptations. and: Grk. kai. he must follow: Grk. akoloutheō, aor. imp. See verse 11 above. me: Grk. egō. The call to follow Yeshua is a call both to maintain a close relationship with the Lord and to imitate him. As Peter will later write, "For you were called to this, because Messiah also suffered for you, leaving you an example so that you might follow in His footsteps" (1Pet 2:21 TLV). Imitation is not to be literalistic in living an unemployed itinerant lifestyle or adopting uniquely Jewish practices, but conforming behavior to moral and ethical values (1Pet 2:22-24). Additional Note: Cross-Bearing To Christians the cross symbolizes a sacrifice that secured salvation. Crosses adorn the inside and/or outside of churches. Catholic churches exhibit Yeshua on the cross in order to, as a priest once said to me, "remind the people how much their salvation cost." Crucifixion was a horrific way to die. The prisoner was left hanging in excruciating torment until he expired, usually many hours later from exhaustion, loss of blood circulation and coronary failure or suffocation. The body was left to rot for days, with carrion birds allowed to degrade the corpse further (DNTT 1:392-393). To wear the cross as jewelry seems disrespectful. The late Jewish comedian Lenny Bruce once lampooned this practice by inviting his audience to imagine Gentiles wearing little electric chair models around their necks (Stern 41). The call to cross-bearing is a serious exhortation, a warning that disciples must be prepared to accept the reality of suffering and persecution just as Messiah suffered. Paul expressed the desire, "My aim is to know Him and the power of His resurrection and the sharing of His sufferings, becoming like Him in His death" (Php 3:10 TLV). David Stern observes that to follow Yeshua is to say no to oneself, not by practicing asceticism or developing low self-esteem, but by placing the will of God above one's own feelings, desires and urges. To take up one's cross is to bear the instrument of one’s own death, for, as Dietrich Bonhoeffer wrote, "When Christ calls a man, he bids him come and die" (89). As a virtue cross-bearing can impact life in a variety of ways. First, loyalty to Yeshua must come before family (Luke 14:26). Second, being a disciple of Yeshua cannot be in secret. Discipleship must be publicly owned. Third, the disciple must be willing to forgive his enemies. From the cross Yeshua prayed that his executioners would be forgiven (Luke 23:34). He had taught his disciples early in his ministry to love their enemies (Luke 6:27). He had also taught them to petition God for forgiveness on the basis of how they forgave others (Matt 6:12-15; Mark 11:25). Forgiveness is probably the single hardest virtue to develop, which is why it can be likened to taking up a cross. 24 For whoever might want to save his life will lose it, but whoever might lose his life on account of me, he will save it. Reference: Matthew 16:25; Mark 8:35. Verses 24-27 constitute a midrashic commentary on verse 23. In this verse Yeshua offers a hypothetical scenario of contrasting choices for his disciples to consider. For: Grk. gar, conj. See verse 14 above. whoever: Grk. hos. might: Grk. an, disjunctive particle. See verse 4 above. want: Grk. thelō, aor. subj. See the previous verse. to save: Grk. sōzō, aor. inf., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, here the latter, whether the guilt of sin or the wrath of God; deliver, save, rescue. his: Grk. autos. life: Grk. ho psuchē, the breath of life or the human soul, which may represent the inner self or the person as an individual. The proposition may seem nonsensical since the normal human attitude is to prevent death. Courting death would be contrary to good mental health. Yet, "saving" one's life can be as much about preserving a peaceful life (cf. 1Tim 2:1-2) as preventing threats to continued breathing. As a comment on the previous exhortation of self-denial and cross-bearing, the desire mentioned here may imply making moral compromises in order to prevent persecution. Yeshua warned his disciples that the world would hate them and persecute them just he was hated and persecuted (John 15:18-20). will lose: Grk. apollumi, fut., may mean (1) cause severe damage; destroy, kill, ruin; or (2) experience disconnection or separation; lose, perish, die. The second meaning applies here with the focus on an immediate threat to life. it: Grk. autos. The future tense of "lose" probably anticipates the eternal loss of relationship with God as the outcome of the divine judgment, whether in Messiah's judgment at his Second Coming or in the final post-millennial judgment when eternal destinies are settled. but: Grk. de, conj. whoever: Grk. hos. might: Grk. an. lose: Grk. apollumi, aor. subj. his: Grk. autos. life: Grk. ho psuchē. In this proposition losing one's life can be literal in the sense of martyrdom or figurative of denying "soulish" desires. on account of: Grk. heneka, prep. expresses cause or reason for something; on account of, because of. me: Grk. egō; i.e., Yeshua. The phrase "on account of me" alludes to unwavering loyalty to Yeshua as a result of association and identification with him. he will save: Grk. sōzō, fut. it: Grk. autos. The future tense of "save" points to the positive commendation of divine judgment, "well-done good and faithful servant" (Matt 25:21, 23; Luke 19:17). 25 For what man is profited, having gained the whole world, and having destroyed or having forfeited himself? Reference: Matthew 16:26; Mark 8:36-37. For: Grk. gar, conj. See verse 14 above. what: Grk. tís. See verse 9 above. man: Grk. anthrōpos. See verse 22 above. The noun is used universally of any person. is profited: Grk. ōpheleō (from ophelos, "something heaped up, gain"), pres. pass., to engage in activity that brings about something good above and beyond that which existed earlier; benefit, do good, profit. having gained: Grk. kerdainō, aor. pass. part., properly, to gain or acquire, an ancient mercantile term for exchanging or trading one good for another (HELPS). the whole: Grk. holos, adj., signifier of a thing understood as a complete unit and not necessarily every individual part; all, entire, whole. world: Grk. kosmos, order, world, used here to mean "worldly affairs; the aggregate of things earthly; the whole circle of earthly goods, endowments, riches, advantages, pleasures, etc., which, although hollow and frail and fleeting, stir desire and seduce from God" (Thayer). In ancient times the description of "gaining the whole world" could apply to notable conquerors such as Alexander the Great and Julius Caesar. and: Grk. kai, conj. having destroyed: Grk. apollumi, aor. part. See the previous verse. or: Grk. ē, conj. See verse 13 above. having forfeited: Grk. zēmioō, aor. part., to cause or experience loss or forfeiture, especially with an accompanying penalty or significant detriment (HELPS). himself: Grk. heautou, reflexive pronoun. The pronoun is equivalent to "his life" in the previous verse (Plummer). The last clause may depict loss of both all that was gained in a material sense and one's physical life. 26 For whoever might have been ashamed of me and my words, the Son of Man will be ashamed of him when he comes in the glory of himself and of the Father and of the holy angels. Reference: Matthew 16:27; Mark 8:38. For: Grk. gar, conj. whoever: Grk. hos. See verse 4 above. might: Grk. an, disjunctive particle. See verse 4 above. have been ashamed of: Grk. epaischunomai (from epi, "upon" intensifying aischunō, "to dishonor"), aor. pass. subj., singling out someone for disapproval, ridicule or humiliation, be ashamed of. me: Grk. egō; i.e., Yeshua. and: Grk. kai, conj. my: Grk. emos, an emphatic possessive pronoun for the first person; my, mine. The pronoun occurs either on the lips of Yeshua referring to what is connected directly to him or in parables of what belongs to the key figure which symbolizes him. words: pl. of Grk. logos, a word, used primarily for a vocalized expression of the mind ranging broadly in content and form. The plural form refers to all the teachings of Yeshua. To be ashamed of Yeshua's teaching is to deny the continuing authority of his moral and ethical standards. Mark's narrative inserts at this point the clause "in this adulterous and sinful generation." The reference draws a contrast with those who should be ashamed because of their wicked conduct, yet have no shame. the Son of Man: Grk. ho huios ho anthrōpos. See verse 22 above. will be ashamed of: Grk. epaischunomai, fut. pass. him: Grk. houtos, lit. "that one." For Yeshua to be "ashamed of" someone is equivalent to his declaration, "I never knew you" (Matt 7:23). when: Grk. hotan, temporal marker; when, whenever. he comes: Grk. erchomai, aor. subj. The verb alludes to Messiah's movement from heaven to earth in the blink of an eye at the last trumpet (1Cor 15:52). in: Grk. en, prep. the glory: Grk. ho doxa, glory, used here of a divine quality. In the LXX doxa translates Heb. kabôd, which most often conveys the luminous manifestation of God's person, His glorious revelation of Himself (Ex 15:7; 24:16-17; Deut 5:24). Characteristically, kabôd is linked with verbs of seeing and appearing and stresses the impact that the manifestation of God makes on others. In the Besekh doxa is a continuation of the underlying Hebrew concept (DNTT 2:45). Yeshua then mentions three persons manifesting glory, although only one is mentioned in the narrative of Matthew and Mark. of himself: Grk. autos. Yeshua as the incarnation of ADONAI has his own glory. Since the context of seeing the glory of Yeshua is the Second Coming then his appearance may be as the Son of Man seen by John on Patmos, "having been clothed to the feet, and girded about at the chest with a golden sash, 14 and the hairs of his head being white as wool, white as snow; and his eyes like a flame of fire. 15 and his feet like fine bronze, as having been refined in a furnace, and his voice as the sound of many waters. (Rev 1:13-15 BR) and: Grk. kai. of the Father: Grk. ho Patēr, normally used of a male biological parent or ancestor, but frequently in reference to God, which emphasizes both His activity as creator and sustainer. In the LXX patēr renders ab ("av"), father. In the Tanakh the concept of God as Father occurs only in covenantal relation to Israel (Ex 4:22; Deut 1:31; 8:5; 32:6; Ps 89:26; 103:13; Prov 3:12; Isa 63:16; 64:8; Jer 31:9; Hos 11:1; Mal 1:6; 2:10). Only in late Jewish apocryphal writings is God called the Father of the pious Jew as an individual (Sir 23:1, 4; Tob 13:4; Wsd 2:16; 14:3; 3Macc 5:7). While Jews recognized the God of Israel as the "father" of mankind in the sense of Creator (Acts 17:28; Josephus, Ant. IV, 8:24), the capitalized "Father" in the Besekh continues the meaning found in the Tanakh. Unfortunately the Apostles' Creed and the Nicene Creed removed the association with Israel and presented the Father as only the "Almighty, Maker of heaven and earth." Yeshua acknowledged this covenantal relationship when he taught his Jewish disciples to pray "our Father" (Matt 6:9). The glory of the Father may allude to the scene originally witnessed by Ezekiel of the one seated on the throne in heaven (Ezek 1:27-28) and then by John (Rev 4:3). and: Grk. kai. of the holy: Grk. ho hagios, adj., dedicated or consecrated to God; used of what is set apart for God to be exclusively His. angels: pl. of Grk. aggelos, messenger, whether human or divine. Post-Tanakh Judaism developed an elaborate angelology (Stern 824). The "holy angels" refers to the angels that remained loyal to God after the rebellion of Satan. Some passages that prophesy the Second Coming of Yeshua emphasize that he will be accompanied by a host of angels (Matt 25:31; 2Th 1:7; Rev 19:11-14). For a review of the varieties and classes of celestial beings see my article The Host of Heaven. The depiction of the Second Coming in glory is of a public appearance seen by every eye (Rev 1:7). Contrary to Dispensational doctrine there is no secret rapture. Yeshua will not sneak back to earth. See my article The Rapture. 27 Now I say to you truly, there are some of those standing here who will not taste of death until they have seen the kingdom of God." Reference: Matthew 16:28; Mark 9:1. The declaration of this verse is a cryptic saying and opinions of commentators vary greatly. Now: Grk. de, conj. I say: Grk. legō, pres. See verse 3 above. to you: Grk. humeis. The plural pronoun alludes to the audience mentioned in verse 23. truly: Grk. alēthōs, adv., corresponding to what is really so; truly, really, actually. The adverb modifies the previous verb "say." there are: eimi, pres., 3p-pl. See verse 9 above. some: pl. of Grk. tis; "certain ones." See verse 7 above. of those: pl. of Grk. ho, definite article but used here as a relative pronoun. The reference "some of those" implies the exceptional privilege of some, as distinct from the common experience of all (Plummer). standing: Grk. histēmi, pl. perf. part., cause to be in a place or position; place, set, stand. here: Grk. autou, adv., in that place, here, there. Based on the narrative of Mark 8:34 Yeshua addressed a sizable multitude, perhaps numbering in the thousands (cf. Mark 3:7; Luke 12:1). Thus, as a contrast to the crowd size the "some" would be an understatement (cf. "few" in Matt 7:14), and likely refers to Yeshua's disciples, the Twelve and soon-to-be-appointed Seventy. who: Grk. hos. See verse 4 above. will not: Grk. ou mē, lit. "not, not." This combination of negative particles is the strongest form of negation in the Greek language; "not ever." taste: Grk. geuomai, aor. mid. subj., partake of something by mouth, whether liquid or solid, and fig. of experiencing or coming to know something. The latter meaning applies here. of death: Grk. thanatos, death in the natural physical sense, extinction of life. The phrase "taste of death" is an idiomatic expression that emphasizes the bitterness of death (Plummer). In contrast Yeshua himself "tasted of death" (Heb 2:9). He used this metaphor when he alluded to his anticipated suffering as drinking from a cup (Mark 10:38-39), and in the last supper he likened the cup of wine he shared with the apostles to his anticipated death (Luke 22:20). Relevant to this idiom is Paul's instruction for the Lord's Supper in which he says "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes" (1Cor 11:26). until: Grk. heōs, adv. denoting a limit with either (1) a temporal meaning in reference to time or calendar, until; or (2) a terminal meaning in reference to a position or place, as far as. The first usage applies here. they have seen: Grk. horaō, aor. subj., 3p-pl. See verse 9 above. The verb is used here in the sense of experiencing something. the kingdom of God: Grk. ho basileia ho theos. See verse 2 above. Matthew's narrative gives the last clause as "until they have seen the Son of Man coming in his Kingdom" and Mark's narrative has "until they should see the Kingdom of God having come in power." Yeshua promises that some of those in his audience would see the Kingdom of God before they died. What does "seeing the kingdom of God" mean? As noted by Plummer several interpretations have been offered: (1) the Transfiguration; (2) the Resurrection and Ascension; (3) Pentecost and the great signs which followed it; (4) the spread of Christianity (rather "Messianic community"); (5) the destruction of Jerusalem; and (6) the Second Advent. Interpretation must account for the agreement in all three Synoptic narratives of Yeshua's qualification "some of those standing here" and the definition of the "Kingdom of God" (verse 2 above), as well as the unique terms mentioned by Matthew ("Son of Man") and Mark ("power"). Taking all these elements into account only the second, third and fourth options could have relevance. The power manifested in the resurrection and the ascension vindicated Yeshua's claim of being the Son of Man and made it possible for him to assume his reign in heaven at the right hand of God (Luke 22:69; Mark 16:19; Acts 1:2, 9; Heb 10:12-13; 1Pet 3:22). F.F. Bruce points out Paul's statement that Yeshua had been "ordained Son of God in power, according to a spirit of holiness, by resurrection from death" (Rom 1:4 BR) (154). Bruce goes on to note that God's Spirit was then manifested on Pentecost and all the disciples saw the power of the Kingdom of God manifested on a scale unmatched during Yeshua's earthly ministry. Within a few weeks the number of those embracing the reign of the Messiah multiplied tenfold. Within twenty years the Kingdom of God had turned the world upside down (Acts 17:6). Manifesting Glory, 9:28-36 28 Now it came to pass after these sayings, about eight days, and having taken Peter and John and Jacob, he went up on the mountain to pray. Reference: Matthew 17:1; Mark 9:2. Now: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 18 above. The verb signals another sovereignly planned event. after: Grk. meta, prep., which may be used (1) as a marker of association; with, among; or (2) as a sequential marker; after, behind. The second usage is intended here. these: pl. of Grk. houtos. sayings: pl. of Grk. logos. See verse 26 above. The phrase "these sayings" allude to Yeshua's declarations in verses 22-27. about: Grk. hōsei, adv. See verse 14 above. eight: Grk. oktō, the numeral eight, a cardinal number. days: pl. of Grk. hēmera. See verse 12 above. The 24-hour day is intended here. Both Matthew and Mark have "after six days," which means six completed days, so "about eight days" concurs with their temporal reference. and: Grk. kai, conj. having taken: Grk. paralambanō, aor. part. See verse 10 above. Peter: Grk. Petros. See verse 20 above. and: Grk. kai. John: Grk. Iōannēs substitutes for Heb. Yochanan, and rendered in almost all English Bibles as "John." Messianic Jewish versions (CJB, MW, MJLT, OJB) have "Yochanan." For more biographical information on John see my web article Witnesses of the Good News. and: Grk. kai. Jacob: Grk. Iakōbos is a Grecized form of Iakōb, which in the LXX transliterates the Heb. Ya'akov ("Jacob"), "James" in Christian Bibles. Messianic Jewish versions render the Jewish name as "Jacob." For the historical literary transition from "Jacob" to "James" see my comment on Mark 1:19. John and Jacob had a close working relationship with Simon Peter in fishing. Contrary to most references to the two brothers Luke places the name of John before his brother. Plummer suggests that the name order may reflect that at the time of writing this narrative John had become better known. Yeshua took these three apostles with him to serve as witnesses and satisfy the Torah requirement for later reporting of this event (Deut 17:6). The choice of Peter, John and Jacob may reflect their personal integrity as well as their devotion to Yeshua. The same three witnessed the raising of Jairus' daughter (Luke 8:51) and will be made witnesses of Yeshua's agony in the garden (Matt 26:37). After Pentecost Peter and John will become the most prominent leaders in the Messianic community before the call and ministry of Paul, and Jacob would be the first martyr. he went up: Grk. anabainō, aor., to go up or ascend a height. on: Grk. eis, prep. the mountain: Grk. ho oros, mountain, hill, or hill-country. Modern science distinguishes hills from mountains by classifying a hill as being less than 1,000 feet above its surroundings, but the distinction may depend upon local interpretation. In contrast, the biblical term is used to refer to any natural topographical feature that rose above a valley, plain or other surroundings regardless of height. Both Matthew and Mark say it was a "high" mountain. The high mountain is not identified. Lane suggests that the "high mountain" recalls the divine manifestations on the mountain of God experienced by Moses on Sinai (Ex 24:9-16) and Elijah on Horeb (1Kgs 19:8-12) (318). The traditional site is Mount Tabor, a loaf-shaped mountain in the middle of the Plain of Jezreel, six miles east of Nazareth. But, Tabor is not a "high mountain" (1,843 feet above sea level) compared to other mountains in Israel, although it is significant as the site of the battle between Barak and Sisera (Jdg 4:12-16). Mount Tabor's importance stems from its strategic control of the junction of the Galilee's north-south route with the east-west highway of the Jezreel Valley. Edersheim points out that at the time Mount Tabor was crowned with a fortified city, which would render it unsuitable for the scene of the Transfiguration (L&T 538). Mark indicates no great change in location and Yeshua could scarcely have departed the neighborhood of Caesarea Philippi (Mark 8:27). Edersheim suggests Mount Hermon ("devoted mountain"), which is over 9,000 feet high. Plummer concurs with that nomination and notes that it could be reached within a week from Caesarea Philippi. From ancient times Mt. Hermon was a sacred mountain and cultic site (cf. Jdg 3:3; Ps 89:12; 133:3; 1Chr 5:23). to pray: Grk. proseuchomai, aor. mid. inf. See verse 18 above. The infinitive emphasizes purpose and only Luke mentions Yeshua's spiritual purpose. Yeshua intended communion with his heavenly Father. After the announcement of his anticipated passion he may have felt the need for spiritual strengthening as well as praying for the enlightenment of his disciples who recoiled at the shocking announcement. 29 And it came to pass during his praying, the appearance of his face was altered, and his clothing became dazzling white. Reference: Matthew 17:2; Mark 9:3. And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 18 above. during: Grk. en, prep. his: Grk. autos. praying: Grk. proseuchomai, pres. part. See verse 18 above. the appearance: Grk. ho eidos, that which makes an optical impression; external form, aspect, appearance. of his: Grk. autos. face: Grk. ho prosōpon is used to mean (1) the face, by which someone is identified; (2) the countenance or visage projected by someone; and (3) a personal presence or the act of appearing before someone. The first meaning is intended here. was altered: Grk. heteros, adj. used to express difference or distinction, here is the sense of becoming different than his normal appearance. The description states what happened but not how. Matthew and Mark use the verb metamorphoō, to undergo a complete alteration or to transfigure. Plummer suggests Luke avoided the verb because he was writing to a Gentile and the verb might be understood of the metamorphosis of heathen deities. On the contrary Luke was writing to a Jew and he simply chose to provide a more specific physical description of what the apostles saw. and: Grk. kai. his: Grk. autos. clothing: Grk. ho himatismos, clothing or raiment. became dazzling: Grk. exastraptō, pres. part., to flash or gleam like lightning, be radiant. The verb occurs only here in the Besekh. white: Grk. leukos, adj., of quality expressing impressive brightness, bright, gleaming, shining or of a color shade ranging from white to grey. Matthew qualifies the adjective with "as light." White is generally considered to be achromatic (having no hue), but in reality is a combination of all the visible wavelengths of the light spectrum. Mark qualifies the description with "as no launderer on earth can whiten them." White is the color of clothing worn by inhabitants of heaven (Dan 7:9; Rev 3:4, 5, 18; 4:4; 6:11; 7:9; 19:8, 14). White is the symbol of purity. 30 And behold, two men began talking with him; who were Moses and Elijah, Reference: Matthew 17:3; Mark 9:4. And: Grk. kai, conj. behold: Grk. idou, aor. mid., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold. The Hebraistic interjection occurs 36 times in Luke's narrative to alert the reader to something important. The interjection notes something extraordinary that grabbed the attention of the apostles. two: Grk. duo, the number two. men: pl. of Grk. anēr. See verse 14 above. The use of the noun "men" is peculiar to Luke. began talking with: Grk. sullaleō, impf., engage thoughts with, to talk with, to speak or discuss together. him: Grk. autos; i.e. Yeshua. who: m.pl. of Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, which. The pl. pronoun refers to the two men seen by the apostles. were: Grk. eimi, impf., 3p-pl. See verse 9 above. After noticing the male visitors the apostles were given divine insight as to their identity. Plummer notes that their recognition is similar to the same way Paul recognized Ananias in a vision, although he had not previously known him (Acts 9:12). Commentators typically suggest that the appearance of two great men of Israel's history represent Yeshua fulfilling the Law and the Prophets (Geldenhuys) or they are representatives of the "Old Dispensation" (Lumby), but their presence had great relevance to Yeshua's Messianic mission. Moses: Grk. Mōusēs transliterates Heb. Mosheh, the son of Amram and Jochebed of the tribe of Levi (Ex 6:20; Num 26:59). The story of Moses is found in the extensive narratives from Exodus 1:1 through Deuteronomy 34:1. Moses was the leader of the Israelites in their journey from Egypt through the wilderness to the Jordan River. Moses served Israel as deliverer, judge, mediator, lawgiver, priest, elder, prophet and scribe. Most importantly Moses served as God's spokesman to facilitate the beginning of the covenant relationship between God and Israel. For a summary and analysis of his life and deeds see my article Moses, Servant of God. The presence of Moses is significant because having written the first five books of the Bible he preserved the first prophecies of the Messiah as Yeshua will later detail to his disciples (Luke 24:27, 44). Yeshua is the Seed of the Woman (Gen 3:15), the Seed of Abraham (Gen 22:16-18), of Isaac (Gen 26:4) and of Jacob (Gen 28:14), and the Shiloh of Judah (Gen 49:10). Then like Moses Yeshua is a Deliverer (Ex 15:22), Mediator (Ex 24:2), Faithful (Num 12:7) and Prophet (Deut 18:15-18). Yeshua is also the Star of Jacob (Num 24:7). For a full discussion of the Messiah in the Torah see my article The Messiah in the Pentateuch. and: Grk. kai. Elijah: Grk. Ēlias. See verse 8 above. The choice of Elijah may not seem straightforward since it could be argued that Isaiah was a greater prophet and provided many Messianic prophecies, especially those pertaining to the Suffering Servant role of Yeshua. Elijah could be viewed as a type of the Messiah Yeshua because he performed seven creation-type miracles, including a resurrection (1Kgs 17:1, 14, 22; 18:38, 45; 2Kgs 1:10, 12; 2:8) and was finally taken bodily to heaven (2Kgs 2:11). The two great men may be contrasted by the fact that Moses died at the age of 120 years and was buried in Moab (Deut 34:6-7), whereas Elijah was taken directly to heaven without dying (2Kgs 2:11). Clarke suggests that the presence of Moses may imply his body was raised, as a pledge of the resurrection (or appeared now as he shall appear when resurrected in the last day); and as Yeshua is to judge the living and the dead (2Tim 4:1), we shall not all die, but all shall be changed (1Cor 15:51). The bodies of both Moses and Elijah exhibit the same appearance to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. Most notably is that Malachi, the last book of the Tanakh, had a final word for Israel by ending with a reference to both great men: 4 "Remember the Torah of Moses my servant which I commanded him in Horeb for all Israel, even the statutes and ordinances. 5 Behold, I will send you Elijah the prophet before the coming of the great and fearful day of ADONAI. 6 He will turn the hearts of the fathers to their sons and the hearts of the sons to their fathers, lest I come and strike the land with a curse." (Mal 4:4-6 BR) Not considered by Christian commentators is that the last mention in the Tanakh of Moses affirms the continuing authority of Torah commandments, which Yeshua also emphasizes (Matt 5:17-19). On the basis of Malachi's prophecy Jews fully expected the appearance of Elijah before the Messiah (Matt 17:10) and Yeshua affirmed that Elijah will return in the flesh (Matt 17:11; Mark 9:12). However, Malachi made clear that Elijah's return would happen as a prequel to the Day of ADONAI, which Yeshua and the apostles associate with his Second Advent (Matt 24:30; 1Th 5:2; 2Th 2:2). Elijah's appearance with Yeshua on this occasion did not fulfill Malachi's prophecy. 31 who having appeared in glory, were speaking of his departure which he was about to accomplish in Jerusalem. The information in this verse and the next are not found the narratives of Matthew and Mark. who: Grk. hos. having appeared: Grk. horaō, pl. aor. pass. part. See verse 9 above. The participle could be translated "having been seen." in: Grk. en, prep. glory: Grk. doxa. See verse 26 above. The clothing of Moses and Elijah had the same brightness as noted of Yeshua in verse 29 above. The whole scene is dramatically portrayed in the painting by Raphael. were speaking: Grk. legō, impf., 3p-pl. See verse 3 above. of his: Grk. autos. departure: Grk. ho exodos, a going out, departure from a place. In the LXX exodos is used in reference to Israel's exodus from Egypt (Ex 19:1; Num 33:38). In this context the term exodos might also refer to death given its usage by Peter (2Pet 1:15). Thus, Stern comments that while Yeshua was indeed to "die" and then, after his resurrection, "depart" into heaven, the appearance of Moses brings to mind everything connected with the Israelite exodus from Egypt. In that event the firstborn of Israel were delivered from the judgment of death inflicted on the Egyptians and then Israel was delivered from bondage by signs and wonders. So the discussion between Moses, Elijah and Yeshua was not simply reviewing his anticipated death, resurrection and ascension, but the spiritual benefits that would accrue to Israel in the aftermath. which: Grk. hos. he was about: Grk. mellō, impf., a future oriented verb with a pending aspect reckoned from a moment in the past; being in the offing, be about to, be going to. to accomplish: Grk. plēroō, pres. inf., to cause to abound in content to the maximum or to bring to fruition or completion; accomplish, complete, fulfill. The verb implies the fulfillment of Messianic prophecies. in: Grk. en. Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436). The city is situated some 2500 feet above sea level and eighteen miles west of the northern end of the Dead Sea. The city was originally conquered by David (2Sam 5:6) and established as the site of centralized worship and the seat of governing power over Israel. See the Bible map here. Jerusalem is the city God favors above all other cities and the focus of his covenantal faithfulness (Ps 135:21; 147:2; Ezek 5:5; Zech 2:8). Jerusalem figured prominently in Messianic expectation (Isa 59:20; 62:11; Zech 9:9). Jerusalem is the "city of the great king" (Matt 5:35). It was also the city from which the message of God's salvation would go forth after Yeshua's ascension (Isa 2:3; 40:9; 41:27; Mic 4:2; Luke 24:46-47; Acts 1:8). 32 Now Peter and those with him were weighed-down with sleep; then having fully awakened, they saw his glory and the two men standing with him. Now: Grk. de, conj. Peter: Grk. ho Petros. See verse 20 above. and: Grk. kai, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun to refer to John and Jacob. with: Grk. sun, prep. used to denote accompaniment or close identification, here the former. him: Grk. autos. were: Grk. eimi, impf. See verse 9 above. weighed-down: Grk. bareō, pl. perf. pass. part., to burden, weigh down, depress, used here fig. of being overcome. with sleep: Grk. hupnos, sleep. The three apostles apparently fell asleep while Yeshua was praying as they will later do in the Garden (Matt 26:43). It could have been a simple result of fatigue from climbing the mountain. then: Grk. de. having fully awakened: Grk. diagrēgoreō, pl. aor. part., awake out of sleep, be thoroughly awake. The verb occurs only here in the Besekh. Most likely the sleeping occurred as it was now after sundown and the sudden brilliance of light would be enough to wake the apostles and be seen from a distance. they saw: Grk. horaō, aor., 3p-pl. See verse 9 above. his: Grk. autos. glory: Grk. ho doxa. See verse 26 above. The apostles saw the light radiating from Yeshua's clothing. and: Grk. kai. the two: pl. of Grk. duo, adj. men: pl. of Grk. anēr. See verse 14 and 30 above. standing with: Grk. sunistēmi, pl. perf. part., be in close association, to place together, to stand together. him: Grk. autos; Yeshua. The apostles were no doubt astounded by the spectacle. Although angels appear in Scripture as men the apostles did not mistake the visitors for angels. In that moment they grasped the identity of the two men. 33 And it came to pass in their departing from him, Peter said to Yeshua, "Master, it is good for us to be here; also let us make three booths: one for you, and one for Moses, and one for Elijah," not realizing what he was saying. Reference: Matthew 17:4; Mark 9:5. And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 18 above. in: Grk. en, prep. their: m. pl. of Grk. autos. The plural pronoun refers to Moses and Elijah. departing: Grk. diachōrizō, pres. mid. inf., separate entirely, part from, go away. The infinitive expresses result. The verb occurs only here in the Besekh. from: Grk. apo, prep. him: Grk. autos; Yeshua. Only Luke mentions the leaving of the heavenly visitors. Plummer suggests that the departure of Moses and Elijah signified the passing away of the Law and Prophets (253), which contradicts Yeshua's own teaching on the continuing authority of Scripture. Peter: Grk. ho Petros. See verse 20 above. said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, "Jesus" in Christian Bibles. The presence of the definite article would signify "the one called." Yeshua is a contraction of the Hebrew name Y’hoshua ("Joshua"), which means "YHVH [the LORD] is salvation" (BDB 221). The meaning of his name was explained to Joseph by an angel, "You shall call his name Yeshua, for he will save his people from their sins" (Matt 1:21). For more information on the meaning of his name and his identity see my article Who is Yeshua? Master: Grk. epistatēs, one recognized as an authority, master, sir, teacher. The noun occurs only in Luke's narrative and always in addresses to Yeshua. In Greek culture the term meant the legal standing of ownership referring to the master-in-charge. In the LXX the term occurs 8 times and translates as many words used of any sort of work supervisor (Ex 1:11; 5:14; 1Kgs 5:16; 2Kgs 25:19; 2Chr 2:2; 31:12; Jer 29:26; 52:25). Thayer says the title is used in the sense of "Rabbi" by disciples, and Stern renders the noun with "Rabbi" (CJB). However, the term "Rabbi" does not occur in Luke at all. it is: Grk. eimi, pres. See verse 9 above. good: Grk. kalos, adj., meeting a high standard, often with a focus on a moral aspect; choice, excellent, fine, good. for us: Grk. hēmeis. to be: Grk. eimi, pres. inf. here: Grk. hōde, adv. See verse 12 above. also: Grk. kai. let us make: Grk. poieō, aor. subj., 1p-pl. See verse 10 above. three: Grk. treis, adj., the number three. booths: pl. of Grk. ho skēnē, a tent, booth, lodging, or dwelling. In the LXX skēnē translates three Hebrew words: (1) ohel, a pointed tent used for personal dwelling (Gen 4:20), as well as a sacred tent for worship (Ex 33:7-11); (2) sukkah, a matted booth or temporary shelter (Gen 33:17) and used especially for observance of Sukkot (Lev 23:41; Deut 16:13); and (3) mishkan, a tent designed for conducting worship rituals, a sanctuary or tabernacle (Ex 25:9) (DNTT 3:811). Bible versions are divided in translating the plural noun. Some versions have "shelters" (CJB, CSB, MW, NIV, NLT), some have "tents" (AMP, ESV, GNT, GW, NOG, NCV, NRSVUE) and some have "tabernacles" (ASV, DRA, HCSB, KJV, NASB, NKJV). Then other versions have "booths" (AMPC, LSB, RSV) or the corresponding Hebrew term "sukkot" (MJLT, OJB, TLV, YLT). The plentiful variety of trees in the area would provide sufficient materials for erecting the booths (cf. Neh 8:15). one: Grk. heis, adj. The number one. for you: Grk. su, pronoun of the second person. and: Grk. kai. one: Grk. heis. for Moses: Grk. Mōusēs. See verse 30 above. and: Grk. kai. one: Grk. heis. for Elijah: Grk. Ēlias. See verse 8 and 30 above. not: Grk. mē, adv. See verse 5 above. realizing: Grk. oida, perf. part., to know in an objective sense, to have information about; also to grasp the significance of the information received. what: Grk. hos. he was saying: Grk. legō, pres. Peter's intention is not clear, whether the suggested structure was for habitation or worship. Perhaps Peter wanted to prevent the departure of the two great men so he could continue to enjoy their company (Geldenhuys, Nicoll, Plummer). Perhaps it was only a way of honoring the three men, but in effect the proposal treats Yeshua, Moses and Elijah as equals. The choice of the Greek term skēnē does not denote a permanent structure, so Peter may have intended something like the booths constructed for the observance of Sukkot. Most likely as Luke observes he did not have a clear idea and his comment was the first thing that came to mind. Yeshua simply ignored the comment. 34 Then as he was saying these things, a cloud came and began to overshadow them; and they were afraid as they entered into the cloud. Reference: Matthew 17:5-6; Mark 9:7. Then: Grk. de, conj. as he: Grk. autos; Peter. was saying: Grk. legō, pres. part. See verse 3 above. these things: n.pl. of Grk. houtos. The plural pronoun refers to Peter's suggestion of three booths. a cloud: Grk. nephelē, cloud, referring to the atmospheric phenomenon consisting of a suspended collection of water particles. Clouds occur in multiple layers and various altitudes, as high as 280,000 feet above ground level (85 km.). The lowest clouds form about 6500 feet above ground level (2 km.). However, in Israel clouds only occur at the earliest hours of morning, just previous to and at the time of sunrise. There is a total absence of clouds at all other parts of the day (Neil 44). Thus, this cloud was a divinely produced miracle for this occasion. came: Grk. ginomai, aor. mid. See verse 7 above. and: Grk. kai, conj. began to overshadow: Grk. episkiazō, impf., to darken or overshadow; envelop, surround. them: m.pl. of Grk. autos. In terms of movement the cloud probably appeared from overhead and settled to the ground. and: Grk. de. they were afraid: Grk. phobeō, aor. pass., to fear, whether (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; or (2) to have special respect or reverence for, i.e., deep respect. The first meaning is intended here. Mark says the apostles were already terrified (Grk. ekphobos) at the glorified presence of Moses and Elijah (Mark 9:6) and Matthew mentions their fear in connection with hearing the heavenly voice (Matt 17:6). Thus, Luke provides a third reason for being afraid. as: Grk. en, prep. they: m. pl. of Grk. autos. entered: Grk. eiserchomai, aor. inf. See verse 4 above. into: Grk. eis, prep. the cloud: Grk. ho nephelē. The arrival of the cloud was a second supernatural experience for the apostles on the mountain. Matthew describes the cloud as luminous or full of light (Grk. phōteinos). The light in the cloud would represent the light around the heavenly throne (cf. 1Tim 6:6; Rev 4:3). Geldenhuys suggests by the term "cloud" the Shekhinah is meant, symbolizing the glory of God as experienced by Israel in the wilderness (Ex 16:10; 24:16; 40:34-35; Num 16:42). 35 And a voice came out of the cloud, saying, "This is my Son, the One I have chosen; listen to him!" Reference: Deuteronomy 18:15; Psalm 2:7; Isaiah 42:1; Matthew 17:5; Mark 9:7. And: Grk. kai, conj. a voice: Grk. phōnē can mean (1) an auditory impression, sound, noise defined in the context; (2) the faculty of producing speech, voice; or (3) a system of communication, language. The second meaning applies here. In the LXX phōnē generally translates Heb. qôl (sound, voice, BDB 876), used first of God's voice (Gen 3:8), and second the human voice (Gen 3:17) (DNTT 3:113). By the first century the rabbis had a developed view of the bat qôl (lit. "daughter of a voice"), an echo of a heavenly voice that was audible on earth and proclaimed some divine message. The divine voice is the third supernatural experience for the apostles on the mountain. came: Grk. ginomai, aor. mid. See verse 7 above. out of: Grk. ek, prep. the cloud: Grk. ho nephelē. See the previous verse. The apostles would have inferred that the speaker was God. saying: Grk. legō, pres. part. See verse 3 above. This: Grk. houtos. is: Grk. eimi, pres. See verse 9 above. my: Grk. egō. Son: Grk. ho huios. See verse 22 above. The voice repeats the message given by Gabriel to Miriam (Luke 1:32) and announced from heaven at Yeshua's immersion (Luke 3:22). the Chosen One: Grk. ho eklegomai, perf. pass. part., to pick out for oneself; choose or select as the recipient of special favor and privilege. Only Luke reports this verb. Matthew and Mark record the voice as saying "This is my son, the Beloved." Ellis notes that the title "Chosen One" signifies that Yeshua is the "prophet like Moses" (Deut 18:15; cf. John 6:14; Acts 3:22; 7:37), the royal son descended from David (Ps 2:7) and the Servant of God (Isa 42:1). Yeshua's mission and his messiahship are defined in these terms. listen: Grk. akouō, pres. imp. See verse 7 above. to him: Grk. autos. The command coming from the Father affirms to the apostles the authority of Yeshua, the Son of God. Moreover, Yeshua had made an announcement to which Peter strongly objected (verse 22 above), because he focused on the bad news. The Father reminds the apostles that everything the Son declared must be accepted and considered, including the good news of what happens after the bad news. Having heard the voice the apostles bowed down in awe (Matt 17:6). 36 And at the voice having occurred, Yeshua was found alone. And they kept silent, and they reported to no one in those days nothing of what they had seen. Reference: Matthew 17:8-9; Mark 9:8-9. And: Grk. kai, conj. at: Grk. en, prep. the voice: Grk. ho phōnē. See the previous verse. having occurred: Grk. ginomai, aor. mid. inf. See verse 7 above. Yeshua: Grk. Iēsous. See verse 33 above. was found: Grk. heuriskō, aor. pass. See verse 12 above. alone: Grk. monos, adj., signifying the exclusion of any other entity; alone, only. The first part of the verse affirms regarding what the apostles saw. The cloud and the heavenly visitors were now gone, as well as the glory radiating from Yeshua's body. And: Grk. kai. they: pl. of Grk. autos; the three apostles. kept silent: Grk. sigaō, aor., 3p-pl., may mean (1) refrain from speaking or (2) refrain for a time from revealing something publicly. The second meaning applies here. and: Grk. kai. they reported: Grk. apaggellō, aor., 3p-pl., to report or announce, here meaning to relate as the result of first-hand experience, observation or other source of direct information; announce, declare, report, tell. to no one: Grk. oudeis, adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. in: Grk. en. those: pl. of Grk. ekeinos. See verse 5 above. days: pl. of Grk. hēmera. See verse 12 above. The temporal reference alludes to an indefinite time period of days and weeks. nothing: Grk. oudeis. The use of the double negative reinforces the fact of their silence. of what: Grk. hos. they had seen: Grk. horaō, perf., 3p-pl. See verse 9 above. Both Matthew and Mark relate that Yeshua instructed the apostles to keep silent about what they had seen until after his resurrection. In this matter the apostles obeyed the Father and "listened" to the Son. Delivering an Only Son, 9:37-45 37 Now it came to pass the next day, their having come down from the mountain, a large crowd met him. Reference: Matthew 17:14; Mark 9:14-16. Now: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 18 above. the next: Grk. hexēs, adv., next, next in order, at the period immediately following. day: Grk. hēmera. See verse 12 above. The noun refers here to the daylight hours and implies the transfiguration occurred at night. their: pl. of Grk. autos, referring to Yeshua and the three apostles with him. having come down: Grk. katerchomai, pl. aor. part., to go down or to come down, generally of moving in a geographical context from a higher to lower elevation. from: Grk. apo, prep. the mountain: Grk. ho oros. See verse 28 above. Commentators note that Luke omits the question of the apostles asked while coming down the mountain concerning Elijah (Matt 17:10; Mark 9:11). Conversely, Luke has the only mention of Elijah in the context of Yeshua's sermon in Nazareth (Luke 4:25-26). The reasons for the content choices of the Gospel writers were personal as guided by the Holy Spirit. The apostles apparently asked the question to deflect Yeshua from his prediction of suffering. Luke may have felt no need to repeat Yeshua's answer to the question since his unique report of Gabriel's revelation to Zechariah had provided substantially the same information (Luke 1:17). a large: Grk. polus, adj. See verse 13 above. crowd: Grk. ochlos. See verse 11 above. met: Grk. sunantaō, aor., come upon so as to be face to face with someone at some point without suggestion of previous agreement on location; encounter, meet with. him: Grk. autos; Yeshua. Mark, who provides a fuller account of the following incident, notes the presence of the other disciples and that the crowd included some scribes who were arguing with them. 38 And behold a man from the crowd shouted, saying, "Teacher, I ask you to look upon my son, because he is my only child, Reference: Matthew 17:15; Mark 9:17. And: Grk. kai, conj. behold: Grk. idou, aor. mid. See verse 30 above. a man: Grk. anēr. See verse 14 above. from: Grk. apo, prep. the crowd: ho ochlos. See verse 11 above. shouted: Grk. boaō, aor., use one's voice at high volume; call, cry out, shout. saying: Grk. legō, pres. part. See verse 3 above. Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. In the LXX didaskalos occurs only twice: in Esther 6:1 for Heb. qara, "one who reads," and in 2Maccabees 1:10 to denote Aristobulus, the head of the Egyptian Jewish community, who having dedicated an exposition of the Pentateuch to King Ptolemy Philometor, is called a teacher clearly for this reason (DNTT 3:766). In Greek education teaching was concerned with imparting knowledge or technical skills. Philo, the Hellenistic Jewish philosopher (25 BC - AD 50), employs this meaning when he uses the term "teacher" to refer to both Moses (On Giants 54) and God (Who is the Heir of Divine Things? 102). In both cases Philo regards a teacher as one who imparts knowledge, whereas Hebrew education in Scripture is more concerned with obedience. In the Qumran texts the Hebrew term for "teacher," moreh, occurs frequently, often with a qualifying phrase like "the righteous one" (1QpHab 1:13; 2:2; 5:10; 7:48:3; 9:9; 11:5) (DNTT 3:767). The CJB and OJB translate the noun as "Rabbi." Didaskalos is a functional synonym of "Rabbi" (cf. Matt 23:8), but "Rabbi" is normally only used by disciples (Mark 9:5; 11:21; John 1:38, 49; 4:31; 6:25; 9:2; 11:8; 20:16). In Hebrew the man probably addressed him as Moreh, but this did not accord him the status equal to Hillel and Shammai. In Matthew's narrative the man addresses Yeshua as "Lord," but Mark concurs with Luke that the man said "Teacher." In fact, according to Matthew's narrative people requesting help from Yeshua generally addressed him as "Lord" (Matt 8:2, 6, 8; 9:28; 15:22, 25, 27; 17:15; 20:30-31, 33; cf. Luke 5:12; 7:6; 19:8) and sometimes "Son of David" (Matt 9:27; 15:22; 20:30-31; cf. Luke 18:38-39). The use of the title "Teacher" may not connote the same level of respect. Adversaries of Yeshua addressed him as "Teacher" (Matt 8:19; 12:38; 17:24; 19:16; 22:16, 24, 36; Luke 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39). I ask: Grk. deomai, pres. mid., direct a request with focus on appeal for assistance with a pressing need; ask, beseech, entreat, pray, request. The common translation of "beg" seems a little out of place, since Yeshua never denied any request for healing. you: Grk. su; i.e., Yeshua. to look: Grk. epiblepō, aor. inf., to pay special attention to, to look at with favor, to care about. This compound verb is common in medical writers for carefully examining the patient (HELPS). The verb reflects a common Hebrew idiom of "look upon" in regard to divine favor (Ex 14:24; Lev 26:9; 1Sam 9:16; Ps 11:4; 33:13-14; 102:17, 19). upon: Grk. epi, prep. my: Grk. egō. son: Grk. huios. See verse 22 above. because: Grk. hoti, conj. he is: Grk. eimi, pres. See verse 9 above. my: Grk. egō. only child: Grk. monogenēs, adj., being the only one of a kind, only-begotten, one-and-only, one-of-a-kind; sole, only, unique. The adjective occurs three times in Luke for an only child (Luke 7:12; 8:42) and used six times elsewhere of Yeshua, the only Son of God (John 1:14, 18; 3:16, 18; Heb 11:17; 1Jn 4:9). This situation provides a meaningful synchronism in Yeshua's ministry with the previous mention of a widow with an only son who had died (Luke 7:12) and the daughter of Jairus, an only child, who also was at the point of death (8:42). 39 and behold a spirit seizes him, and he suddenly screams, and it convulses him with foaming at the mouth; and with difficulty departs from him, bruising him. Reference: Matthew 17:15; Mark 9:18. and: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 30 above. The father then gives a first-hand account of his son's suffering. a spirit: Grk. pneuma, wind, breath or spirit; which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit. The noun is used here of a supra-natural being, synonymous with the "unclean demon" (cf. Luke 4:33, 36). Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human. seizes: Grk. lambanō, pres., lit. "takes." See verse 16 above. him: Grk. autos. The clause implies demonic possession, a condition of being physically indwelt by a hostile spirit. The action described is involuntary and not invited. Indeed the many mentions of demon-possessed people in the apostolic narratives indicate a Satanic invasion unprecedented in Israelite history and part of Satan's spiritual warfare against the Messiah. In these stories the individual is never blamed for being afflicted by a demon. They were victims, not offenders. There is NO evidence that the demonic possession resulted from personal misconduct. The evidence indicates that the victims were random targets. and: Grk. kai. he suddenly: Grk. exaiphnēs, adv., suddenly, at once, unexpectedly. The word was used in medical language for sudden attacks of speechlessness, spasms, etc. (Rienecker). screams: Grk. krazō, pres., may mean (1) to utter a loud cry; scream, cry out, or (2) express something with a vigorous voice; call out. The first meaning applies here. and: Grk. kai. it convulses: Grk. sparassō, pres., to shake to and fro, to contort the body by violent, involuntary muscular contractions of the extremities, trunk, and head; used of a hostile spirit causing a convulsion. him: Grk. autos. with: Grk. meta, prep. foaming at the mouth: Grk. aphros, a frothy mass, foam or froth. The noun was a term used by medical writers to describe the symptoms of epilepsy (Rienecker). The term occurs only here in the Besekh. and: Grk. kai. with difficulty: Grk. mogis, adv., scarcely or barely, i.e. what happens with great difficulty. The term also stresses the prolonged nature of an action, which itself makes the action very difficult (HELPS). departs: Grk. apochōreō, pres., depart, go away or withdraw. Plummer notes that the phrase "with difficulty departs" is a medical expression referring to the cessation of convulsions. from: Grk. apo, prep. him: Grk. autos. bruising: Grk. suntribō (from sun, "with" and tribos, "a beaten path"), pres., to alter the condition of something through force, used here of hurting a human body. him: Grk. autos. Matthew and Mark use different terms to describe the experience, but all together the physical symptoms resembling an epileptic seizure with a supernatural cause indicate a terrible experience for the child, which leaves him in a desperate condition. 40 And I requested your disciples that they might remove it, and they were not able." Reference: Matthew 17:16; Mark 9:18. And: Grk. kai, conj. I requested: Grk. deomai, aor. pass. See verse 38 above. The common translation of "begged" seems inappropriate since it could imply having to overcome an unwilling attitude. The father simply meant that he presented his request for help to a source he hoped could provide a remedy. your: Grk. su. disciples: pl. of Grk. ho mathētēs. See verse 14 above. that: Grk. hina, conj. they might remove: Grk. ekballō, aor. subj., 3p-pl., to cause to move out from a position, state or condition; banish, cast out, drive out or expel. it: Grk. autos, personal pronoun; i.e., the unclean spirit. and: Grk. kai. they were not: Grk. ou, adv. able: Grk. dunamai, aor. pass., 3p-pl., the quality or state of being capable. Plummer comments that the disciples who failed here need not be the apostles, who were charged to cast out demons (verse 1 above) and were very successful (cf. Mark 6:12-13). If they were apostles, this one failure was exceptional. While all the narratives stress the lack of ability by the unnamed disciples to accomplish the exorcism Mark does include a reference to the father's faith in Yeshua to heal his son (Mark 9:24). 41 Now answering Yeshua said, "O unbelieving and perverted generation, until when will I be with you and bear with you? Bring here your son." Reference: Matthew 17:17; Mark 9:19. Now: Grk. de, conj. answering: Grk. apokrinomai, aor. pass. part. See verse 19 above. Yeshua: Grk. ho Iēsous. See verse 33 above. said: Grk. legō, aor. See verse 3 above. O: Grk. Ō, the last letter of the Greek alphabet, but used here as an interjection to give special force to the following address. unbelieving: Grk. apistos, adj., may mean (1) in the passive sense of things not worthy of credence, incredible, far-fetched; or (2) in the active sense of refusing to credence to; without trust, unbelieving, without fidelity. The second meaning is intended here. and: Grk. kai, conj. perverted: Grk. diastrephō, perf. pass. part., may mean (1) to distort or turn aside, such as oppose or plot against the saving purposes and plans of God; or (2) to turn aside from the right path, to pervert, corrupt. The second meaning applies here. HELPS gives the literal meaning as "turned thoroughly into a new shape which is distorted, twisted, or perverted, the opposite from the shape it should be." generation: Grk. genea, can mean (1) persons with common interests or kinship; (2) people linked as contemporaries; (3) a span of time loosely equal to a generation; or (4) an age or span of generations. The second meaning applies here. The ad hominem labeling of "unbelieving and perverted" is a strong declaration and the persons being addressed are not clearly identified. Commentators are thus divided over whom Yeshua addresses. Some suggest the disciples who attempted the healing and failed because of "littleness of faith" (Matt 17:20) (Ellis, Geldenhuys, Kasdan 189). Plummer suggests the epithet is addressed to the father, and includes the multitude. Gill suggests the father of the child, and those that were with him; and with a particular view to the Scribes, who had been insulting the disciples, and triumphing over them, because of their inability to cast out the evil spirit. The father's use of the title "Teacher" might imply he was allied with the scribes, but he is honest enough to admit his struggle to believe, saying "I do believe, help my unbelief" (Mark 9:24). We should note that the adjective apistos occurs some 14 times in Paul's letters and always refers to someone that does not believe in Yeshua at all and is even opposed to spiritual things. Those that remain in this condition will not gain eternal life (Rev 21:8). The verb diastrephō is even stronger in defining someone that not only refuses to believe but actively opposes the truth. Moreover the term "generation" is only used in a pejorative application against the adversaries of Yeshua, namely unbelieving Jewish leaders (cf. Matt 12:38-39; 16:1-4; Mark 8:38; Luke 7:30-31; 11:29; Acts 2:40; Php 2:15). Therefore, the epithet would certainly include the scribes who were arguing with the disciples (Mark 9:14), but given the command in the last clause of this verse would not exclude the father. until: Grk. heōs, adv. See verse 27 above. when: Grk. pote, adv., temporal particle; when, at last. Many versions translate the adverbial phrase that begins the question as "how long." will I be: Grk. eimi, fut. mid. See verse 9 above. with: Grk. pros, prep. See verse 3 above. The preposition emphasizes being face to face. you: Grk. humeis. and: Grk. kai. bear with: Grk. anechomai, fut. mid., to put up with when faced with something disagreeable, annoying, or difficult; tolerate, endure, bear with or listen to. you: Grk. humeis. The rhetorical question is directed to those dubbed as the "unbelieving and perverse generation." It is not an expression of personal irritation but represents a lament often expressed to the people of Israel in response to their unwillingness to believe and obey (Ex 16:28; Num 14:11; 1Kgs 18:21; Jer 4:14; 13:27). Bring: Grk. prosagō, aor. imp., to bring to or lead to. here: Grk. hōde, adv. See verse 12 above. your: Grk. su. son: Grk. huios. See verse 22 above. Yeshua now turns to the father and directs him to take hold of his son to physically lead him to the one who can defeat the demonic oppression. 42 As he was approaching, the demon threw him down and caused convulsions. But Yeshua admonished the unclean spirit, and healed the boy and returned him to his father. Reference: Matthew 17:18; Mark 9:20-27. As: Grk. eti, adv. expressing continuance of an action; as, even yet, yet, still. he: Grk. autos. was approaching: Grk. proserchomai, pres. mid. part. See verse 12 above. the demon: Grk. ho daimonion. See verse 1 above. threw him: Grk. autos. down: Grk. rhēgnumi, aor., may mean (1) rend, break asunder, or (2) throw or dash down (Abbott-Smith) The second meaning applies here, although it is possible the demon broke bones in the process. Plummer notes that the verb is used of boxers knocking down, and of wrestlers throwing, an opponent. and: Grk. kai, conj. caused convulsions: Grk. susparassō, aor., to convulse completely. See the description in verse 39 above. This first clause is not found in Matthew and Mark. But: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 33 above. admonished: Grk. epitimaō, aor. See verse 21 above. The verb is used here as an urgent expression to elicit compliance; censure, admonish. Many versions have "rebuked," but Yeshua does not simply offer criticism. the unclean: Grk. akathartos, adj., impure or unclean, used here in an ethical or moral sense contrary to holiness, generally associated with wicked behavior. The adjective marks a complete rebellion against the rule and will of God. spirit: Grk. pneuma. See verse 39 above. Mark provides the actual quotation of Yeshua to the demon, "You deaf and mute spirit, I command you, come out of him and do not enter him again" (Mark 9:25 NASU). and: Grk. kai. healed: Grk. iaomai, aor. See verse 2 above. the boy: masc. of Grk. ho pais, one in a dependent capacity, post-infancy but age not determinate; child, boy, girl, youth. In Greek culture the term was used of a child under training with strict oversight, emphasizing their ongoing development (HELPS). The expulsion of the demon left the boy in a condition that still required healing. Thus, Yeshua accomplished a two-fold miracle, first exorcism and then restoring the boy's physical condition (Geldenhuys). and: Grk. kai. returned: Grk. apodidōmi, aor., engage in reciprocity, here meaning to give back or restore the son after healing. him: Grk. autos. to his: Grk. autos. father: Grk. ho patēr. See verse 26 above. His paternity is mentioned in verse 38. This last clause is peculiar to Luke's narrative. Not included in Luke's narrative is that following the healing Yeshua went into a house where he answered the question of why the disciples were unable to deliver the boy (Matt 17:19-20; Mark 9:28-29). In Matthew the deficiency is given as littleness of faith and in Mark it is a lack of prayer. Taken together the failure was not exercising faith in petitioning God. Yeshua's answer seems odd since he did not pray before conducting the exorcism. He simply commanded the demon to leave. But, he was the Son of God with power in himself to perform whatever miracle he chose. Yeshua's answer suggests that his disciples did not follow his instructions. Apparently, they had tried to deliver the boy in their own power. When Yeshua first sent out the Twelve to proclaim the good news "he gave them authority over unclean spirits" (Mark 6:7). Then in Luke's narrative of the mission of the Seventy, they reported "Lord, even the demons are subject to us in your name" (Luke 10:17). The disciples that failed to heal the boy probably left out this important element in their deliverance efforts. Later Yeshua will remind his disciples at the Last Supper, "Whatever you ask in My name, that will I do" (John 14:13). After Pentecost the apostles were successful in healings and deliverances by invoking the name of Yeshua (Acts 3:6; 4:10; 16:18).After this private conversation Yeshua resumed his journey southward to travel through Galilee (Mark 9:30). 43 And all were amazed at the majesty of God. But while everyone was marveling at all that he was doing he said to his disciples, And: Grk. de, conj. all: pl. of Grk. pas, adj. See verse 1 above. The plural adjective is inclusive of the father of the healed boy and the crowd. were amazed: Grk. ekplēssō, impf. pass., to drive from one's senses through shock; be amazed, astonished. at: Grk. epi, prep. the majesty: Grk. megaleiotēs, greatness, majesty or magnificence as a characteristic of deity. of God: Grk. ho theos. See verse 2 above. But: Grk. de. Here the conjunction introduces a contrast between the astonishment of the crowd that motivated Messianic enthusiasm and the reality check that Yeshua is about to announce. while everyone: pl. of Grk. pas. was marveling: Grk. thaumazō, pl. pres. part., be extraordinarily impressed; to wonder, be amazed, astonished, impressed and thus to admire. at: Grk. epi. all: pl. of Grk. pas. that: pl. of Grk. hos. See verse 4 above. he was doing: Grk. poieō, impf. See verse 10 above. The second clause repeats the description of the first clause with greater emphasis. All could agree that the miracles of Yeshua represented the greatness of God. Yet, the people were ignorant of what God was really doing. he said: Grk. legō, aor. See verse 3 above. The subject of the verb is Yeshua. to: Grk. pros, prep. his: Grk. autos. disciples: pl. of Grk. ho mathētēs. See verse 14 above. The plural noun certainly marks the Twelve but probably also includes men that will be part of the Seventy. 44 "You put these words into your ears; for the Son of Man is about to be delivered into the hands of men." Reference: Matthew 17:22-23; Mark 9:31. You: Grk. humeis. Bible versions do not translate the plural pronoun that is the subject of the statement. Imagine Yeshua pointing his finger at each of the disciples as he says "you." put: Grk. tithēmi, aor. mid. imp., 2p-pl., to arrange for association with a site; lay, put, place or set. Many versions have "fix." these: pl. of Grk. houtos. words: pl. of Grk. logos. See verse 26 above. into: Grk. eis, prep. your: Grk. humeis. ears: pl. of Grk. ous, the anatomical organ of the ear and the faculty of understanding or perception. The action of speaking words into ears occurs a number of times in the Tanakh either by God or a prophet (Deut 31:28; 32:44; Isa 22:14; 30:21; Jer 2:2; 26:15; 28:7; 36:6, 10). The meaning of "putting the words" is "store them in your memory" (Rienecker). Yeshua in effect says, "I know you don't want to hear this, but you need to face the truth." for: Grk. gar, conj. the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 22 above for this title. is about: Grk. mellō, pres. See verse 31 above. to be delivered: Grk. paradidōmi, pres. pass. inf., to convey from one position to another, in general "to hand over," in this instance a reference to subjecting to arrest and a judicial process. Some versions translate the verb as "betrayed," but Yeshua does not speak here of the actions of Judas. into: Grk. eis. the hands: pl. of Grk. cheir, the anatomical limb of the hand, but used here figuratively for government authority. of men: pl. of Grk. anthrōpos. The noun is used here of those with ruling power. Yeshua does not repeat the mention of "chief priests and scribes" (verse 22 above), and thus includes the Roman authorities (cf. Matt 20:19; Mark 10:33; Luke 18:32). 45 But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask him about this statement. Reference: Matthew 17:23; Mark 9:32. But: Grk. de, conj. they: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. did not understand: Grk. agnoeō, impf., 3p-pl., to be without knowledge of something; be ignorant, be uniformed, lit. "not to know." this: Grk. houtos. statement: Grk. rhēma, a communication consisting of words, often with the implication of importance or special significance. The noun refers to Yeshua's declaration in the previous verse. The problem was not the grammar or use of unfamiliar words. Rather, the statement simply made no sense in terms of what they believed about the Messiah. and: Grk. kai, conj. it was: Grk. eimi, impf. See verse 9 above. concealed: Grk. parakaluptō, perf. pass. part., hidden out of sight; conceal, hide, veil. The verb occurs only here in the Besekh. from: Grk. apo, prep. them: pl. of Grk. autos; the disciples. so that: Grk. hina, conj. they would not: Grk. mē, adv. perceive: Grk. aisthanomai, aor. mid. subj., to grasp the meaning of something; perceive, understand. The verb occurs only here in the Besekh. it: Grk. autos. Luke alone states that the ignorance of the disciples was divinely influenced. Comprehending spiritual truth is the result of enlightenment by the Holy Spirit (John 14:26; 16:13) and spiritual discernment (1Cor 2:14). Plummer comments that they were not allowed to understand the saying then, in order that they might remember it afterwards, and realize that Yeshua had met his sufferings with full knowledge and free will. and: Grk. kai. they were afraid: Grk. phobeomai, impf. mid., 3p-pl., to fear, and may mean either (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here. to ask: Grk. erōtaō, aor. inf., to ask, here in the sense of making a request. him: Grk. autos. about: Grk. peri, prep. this: Grk. houtos. statement: Grk. rhēma. The statement, while vague, nevertheless had sounded ominous and implied some kind of threat to the Messianic mission. Therefore, they chose to avoid bringing up the matter. Defining Greatness and Inclusion, 9:46-50 46 Then a thought entered in them, this, 'who might be greatest of them.' Reference: Matthew 18:1; Mark 9:33-34 Then: Grk. de, conj. a thought: Grk. dialogismos, the process of turning things over in one's mind in response to a problem or challenging event; cogitation, reasoning, thought. Most versions translate the noun as "argument" but the term properly puts the focus on what the disciples were thinking, as Yeshua reveals in the next verse. A full-blown argument on the matter does not occur until the last supper (Luke 22:24). The thoughts may have occurred by temptation of the devil, perhaps because of Yeshua's preferential treatment of Peter, Jacob and John. A more specific cause was the desire of Jacob and John to have preeminent positions of power in the Messianic kingdom (cf. Matt 20:20-21; Mark 10:35-37). entered: Grk. eiserchomai, aor. See verse 4 above. in: Grk. en, prep. The preposition emphasizes being internal, as Yeshua explains in the next verse. them: pl. of Grk. autos; the disciples or more specifically the Twelve. The clause describes a mental wondering as they looked at each other. this: Grk. ho, used here as a relative pronoun to introduce the following thought. who: Grk. tís, interrogative pronoun. might: Grk. an. See verse 5 above. be: Grk. eimi, pres. opt. See verse 9 above. greatest: Grk. megas, adj., exceeding a standard and therefore impressive, "large" or "great," here characterizing social position. of them: pl. of Grk. autos. Each of the apostles apparently had a high opinion of himself. Their individual self-love bordered on narcissism. In Matthew's narrative the thoughts are given expression by someone asking Yeshua "who is the greatest in the kingdom?" (Matt 18:1). In Mark's narrative some of the disciples had actually discussed the matter (Mark 9:34). 47 But Yeshua, knowing the reasoning of their heart, took a child and stood him beside himself, Reference: Matthew 18:2; Mark 9:36. But: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 33 above. knowing: Grk. oida, perf. part. See verse 33 above. the reasoning: Grk. ho dialogismos. See the previous verse. of their: pl. of Grk. autos. heart: Grk. ho kardia, the pumplike organ of blood circulation, used fig. of the inner man, the soul or mind as the seat of thoughts, passions, desires, appetites, affections, attitudes and purposes. Luke again declares the omniscience of Yeshua (cf. 5:22; 6:8; 11:17; 24:38), an attribute of deity. Indeed, his disciples will later affirm "We know that you know all things" (John 16:30). Having knowledge Yeshua took action against the temptation of narcissistic jealousy. took: Grk. epilambanomai, aor. mid. part., to take or lay hold of with the hands. a child: Grk. paidion (the diminutive form of pais, "child"); little one, whether boy or girl. The noun is neuter so the gender is not revealed. In its literal use the term implies a child perhaps seven years old or younger (HELPS). In Mark's narrative this action occurs in a house (Mark 9:34), so the child probably belonged to the host family. Some commentators note that there is a church tradition, mentioned by a Medieval scholar Nicephorus Xanthopulus (1226-1335), which asserts that this child was the famous martyr Ignatius, bishop of Antioch (died AD 108). and stood: Grk. histēmi, aor. See verse 27 above. him: Grk. autos. The pronoun is neuter. beside: Grk. para, prep. conveys association between persons, things, or circumstances, used here to denote a close proximity; beside, in the presence of. himself: Grk. heautou, reflexive pronoun; Yeshua. Exell, in his comment on Matthew 18:2, says that taking him in his arms, as Mark tells, is a picture of Yeshua's tenderness and human love! From the boy's trustfulness and submission he draws a needed lesson for the ambitious apostles. 48 and said to them, "Whoever would receive this child in my name receives me, and whoever would receive me receives the One having sent me. For the one being least among all of you, that one is great." Reference: Matthew 18:3-5; Mark 9:35, 37. and: Grk. kai, conj. said: Grk. legō, aor. See verse 3 above. to them: pl. of Grk. autos; the disciples. Yeshua now directs attention to the child that he had stand beside him. Whoever: Grk. hos. would: Grk. ean, conj., lit. "if," a particle that introduces a conditional particle that produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance, such as "if x happens, y will follow." Bible versions do not translate the term. receive: Grk. dechomai, aor. mid. subj. See verse 5 above. The subjunctive mood emphasizes a hypothetical situation. The verb emphasizes providing a ready welcome. this: Grk. houtos. child: Grk. paidion. See the previous verse. The child is presented as an example to be considered. in: Grk. epi, prep. my: Grk. egō. name: Grk. ho onoma is used in its central sense of identifying with a proper name. In Hebrew literature "name" also carries the extended sense of qualities, powers, attributes or reputation. receives: Grk. dechomai, pres. mid. me: Grk. egō. Plummer comments that the honored disciple is he who welcomes little children, not because he is fond of children, but because they belong to Messiah. Yeshua's declaration provides the raison d'être for children's ministry in congregations. and: Grk. kai. whoever: Grk. hos. would: Grk. an. See verse 5 above. Bible versions don't translate this conditional particle. receive: Grk. dechomai, aor. mid. subj. me: Grk. egō. receives: Grk. dechomai, pres. mid. the One: Grk. ho, definite article, but used here as a circumlocution for God, the Father. having sent: Grk. apostellō, aor. part. See verse 2 above. me: Grk. egō. Yeshua repeatedly insisted that he was sent from heaven to the covenant people by the Father (John 5:36-37; 6:38). For: Grk. gar, conj. the one: Grk. ho. being: Grk. huparchō, pres. part., to function or be in a state as determined by circumstance; be, exist. least: Grk. mikros, adj., relatively limited in extent, whether in age, quantity, rank, size or time. The adjective has a double application, first as age with the child as the example, and then as an attitude. among: Grk. en, prep. all: Grk. pas, adj. of you: Grk. humeis, the disciples. that one: Grk. houtos. is: Grk. eimi, pres. See verse 9 above. great: Grk. megas, adj. See verse 46 above. This last clause emphasizing the value of humility is unique to Luke's report. 49 Now responding John said, "Master, we saw someone casting out demons in your name; and we were forbidding him because he does not follow with us." Reference: Numbers 11:26-29; Mark 9:38-40 Now: Grk. de, conj. responding: Grk. apokrinomai, aor. pass. part. See verse 19 above. John: Grk. Iōannēs. See verse 28 above. said: Grk. legō, aor. See verse 3 above. The opening clause establishes a connection with the teaching on humility just given by Yeshua in the previous verse. Apparently John felt Yeshua's exhortation was directed at him and so thought to defend himself by describing something he did that he considered to be an example of his righteousness. Master: Grk. epistatēs. See verse 33 above. we saw: Grk. horaō, aor., 1p-pl. See verse 9 above. John probably included his brother Jacob in the plural form. someone: Grk. tis. casting out: Grk. ekballō, pres. part. See verse 40 above. The verb describes the act of exorcism. demons: pl. of Grk. daimonion. See verse 1 above. in: Grk. en, prep. your: Grk. su. name: Grk. onoma. See the previous verse. In other words the exorcism was performed in the name of Yeshua. and: Grk. kai, conj. we were forbidding: Grk. kōluō, impf., 1p-pl., to stop someone from doing something; forbid, hinder, prevent. him: Grk. autos. because: Grk. hoti, conj. he does not: Grk. ou, adv. follow: Grk. akoloutheō, pres. See verse 11 above. Here the verb is used in the sense of association, which is emphasized by the following preposition. with: Grk. meta, prep. us: Grk. hēmeis. John probably used the first person plural pronoun in reference to the Twelve. Moreover John's objection is that the man did not join in the itinerant ministry of Yeshua and the Twelve, so he cannot be a disciple. However, a person did not need to travel with Yeshua to be a disciple, such as the Gadarene (Luke 8:39). Many commentators treat the exorcism ministry of the anonymous man as similar to the seven sons of Sceva encountered by Paul that attempted exorcism by using the name of Yeshua (Acts 19:13-16). It was common among the Jews to attempt exorcism by many different methods. Lumby cites specimens of Jewish exorcisms in the Talmud (Shabbath 67a; Pesachim 112a-b), as well as Tobit 6:16-17; and Josephus, Wars VII, 6:3. However, the sons of Sceva failed in their attempted exorcism because they treated the name of Yeshua as a magical formula. The man John complained about clearly honored Yeshua's name by using it with true authority. John's objection is not unlike Joshua's complaint to Moses that the Spirit-anointed prophesying of Eldad and Medad was out of order because they were not part of the Seventy appointed by Moses (Num 11:26-29). Moses rebuked Joshua saying that he wished that all Israelites were prophets and anointed with the Spirit. 50 But Yeshua said to him, "Do not forbid him; for whoever who is not against you is for you." Reference: Mark 9:39-40. But: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 33 above. said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. The preposition emphasizes being face to face. him: Grk. autos; John. Do not: Grk. mē, adv. forbid him: Grk. kōluō, pres. imp. See the previous verse. The present tense emphasizes that compliance with the command begins now and must continue. for: Grk. gar, conj. whoever: Grk. hos. is: Grk. eimi, pres. See verse 9 above. not: Grk. ou, adv. against: Grk. kata, prep. See verse 10 above. The preposition is used here in the sense of hostility or opposition. you: Grk. humeis. The plural pronoun probably refers to the Twelve. In Mark the pronoun is "us," so that Yeshua includes himself in the reference. The phrase "against you" signifies hostility against the apostles, which Yeshua prophesied during the Last Supper to be their future experience (John 15:18-21). In the broad sense being "against the apostles," is to oppose their teaching and their authority. There are many today who profess to be Christians and yet reject the authority of commands contained in the apostolic letters. is: Grk. eimi, pres. for: Grk. huper, prep. used to express a stance of concern or interest relating to someone or something, here emphasizing a supportive aspect; for, in behalf of, in the interest of. you: Grk. humeis. Yeshua here provides a principle for determining allies in Kingdom work. Neutrality is not possible. In the real world there are only two sides: the Kingdom of God and the tyranny of Satan. The Kingdom of God should have a unifying effect on those who share in it. Everyone has to choose whether he is for God's Kingdom or against it. Part Three: The Mission of the Messiah (9:51−19:27) At this point Luke transitions into the next main phase of Yeshua's ministry, the fulfillment of his redemptive mission. Galilee ceases to be the exclusive sphere for ministry. Much of the content in Part Three is unique to Luke and has the marks of an eyewitness account. Much of the content in this section is thematic rather than chronological narrative, consisting of considerable teaching material, including 26 parables of which 14 are unique to Luke. The teaching matter of this section alternates between instruction of disciples and discussion with opponents (Ellis 146). In this section Luke references three journeys of Yeshua to Jerusalem: (1) 9:51, 53; (2) 13:22, 33; and (3) 17:11; 18:31; 19:11). Edersheim (IV, 4) points out that these three journeys correspond to the three visits to Jerusalem in connection with festivals recorded by John: Sukkot (Feast of Booths, John 7:10-53), which occurred 11-17 October; Hanukkah (Feast of Dedication, John 10:22), which occurred 19-26 December; and Pesach (Passover, John 11:55), which occurred 5-12 April, A.D. 30. However, Luke's focus is not on the festivals Yeshua attended, but his determination to complete his redemptive mission of atonement on the cross. Traveling in Samaria, 9:51-56 51 Now it came to pass in the completing the days of his lifting up, even he steadfastly set his face to go to Jerusalem; Now: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 18 above. The verb signals another sovereignly determined transition in the plan for redemption. in: Grk. en, prep. the: Grk. ho. completing: Grk. sumplēroō, pres. mid. inf., to complete entirely, or to fulfill, used here with a temporal focus. the days: pl. of Grk. ho hēmera. See verse 12 above. The "days" are those divinely predetermined. of his: Grk. autos. lifting up: Grk. analēmpsis, the experience of being taken up and away, a taking up. The noun occurs only here in the Besekh. The noun is derived from analambanō, which is used for the ascension to heaven (Mark 16:19; Acts 1:2, 11, 22; 1Tim 3:16). Danker says the term can be understood in the double sense of his atoning death and ascension. even: Grk. kai, conj. he steadfastly set: Grk. stērizō, aor., cause to be inwardly firm or committed; establish, strengthen, set fast. his face: Grk. ho prosōpon. See verse 29 above. The clause depicts a resolute decision. to go: Grk. poreuō, pres. mid. inf. See verse 12 above. to: Grk. eis, prep., lit. "into." Jerusalem: Grk. Ierousalēm. See verse 31 above. Levine notes that the phrase "set his face" is a Semitic idiom (cf. Isa 50:7) (121). The second part of the verse emphasizes that Yeshua was resolute to complete his redemptive mission even though he knew he had to endure suffering (verses 22 and 44 above). In the present circumstance Yeshua was probably traveling to Jerusalem to attend Sukkot, which occurred 11-17 October (John 7:1-2, 10). This was a sovereign appointment and as a portent of his future atoning death he faced rejection by Judean authorities and even an attempt on his life (John 8:59). 52 and he sent messengers before his face. And having gone they entered into a village of the Samaritans so as to make ready for him. and: Grk. kai, conj. he sent: Grk. apostellō, aor. See verse 2 above. messengers: m.pl. Grk. aggelos. See verse 26 above. These men are not identified, but presumably they were disciples and perhaps would belong to the Seventy. before: Grk. pro, prep. indicating precedence, either (1) spatially, 'ahead, before,' (2) temporally, 'earlier than, before' or (3) in rank, before or above. The second usage applies here. his: Grk. autos. face: Grk. prosōpon. See verse 29 above. The noun is used here in the Hebraic sense of presence. Sending agents to accomplish practical tasks is a new practice in this phase of ministry. And: Grk. kai. having gone: Grk. poreuō, pl. aor. pass. part. See verse 12 above. they entered: Grk. eiserchomai, aor., 3p-pl. See verse 4 above. into: Grk. eis, prep. a village: Grk. kōmē. See verse 6 above. This was not a prominent town. of the Samaritans: Grk. ho Samaritēs (for Heb. Samerim), Samaritan, meaning one whose place of origin is Samaria, the territory that lay between Galilee and Judea. See the map here. Christian scholars typically regard the Samaritans as non-Jews, but they should be properly considered to be members of Israel, since the woman of Samaria referred to Jacob as "our father" (John 4:12). The reference to "our father Jacob" is important for two reasons. First, the historical reference alludes to the Israelite ancestors of the Samaritans, and obviously excludes Gentiles that migrated into the territory. The woman believed herself to be a genetic descendant of Jacob making the Samaritans in general bona fide members of the people of Israel. Second, "our father Jacob" means that the woman identified herself and her fellow Samaritans as legitimate heirs to the covenantal promises made to Jacob. See my article Who Were the Samaritans? Some commentators assert (without citing any evidence) that Jews did not travel through Samaria. Pharisees may well have avoided the heart of Samaria because of deep religious differences (cf. John 4:9, 20-22), but again there is no historical evidence of such assumed avoidance. Josephus says, "It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans" (Ant. XX, 6:1). Also, according to Josephus' autobiography the journey from Galilee to Jerusalem took three days (Life §52). so as: Grk. hōs, adv. to make ready: Grk. hetoimazō, aor. inf. The infinitive expresses purpose here. for him: Grk. autos; Yeshua. The mission was to arrange for food and lodging for the night. When Yeshua sent out the Twelve he ordered them not to enter a village of the Samaritans (Matt 10:5), even though he had previously ministered in Sychar (Shechem) (John 4:4-5, 40). Now Yeshua intends to broaden the spiritual understanding of his disciples. Lumby comments that on the way to Judea from Galilee Yeshua would doubtless avoid Nazareth, and therefore his route probably lay over Mount Tabor, past Little Hermon (Luke 7:11), past Nain, Enaor, and Shunem. The first Samaritan village at which he would arrive would be En Gannim (Fountain of Gardens), now Jenin (2Kgs 9:27), a pleasant village at the first pass into the Samaritan hills. 53 But they did not receive him, because his face was going to Jerusalem. But: Grk. de, conj. they did not: Grk. ou, adv. receive: Grk. dechomai, aor. mid., 3p-pl. See verse 5 above. him: Grk. autos; Yeshua. because: Grk. hoti, conj. his: Grk. autos. face: Grk. prosōpon. See verse 29 above and the previous verse. was going: Grk. poreuō, pres. mid. part. See verse 12 above. to: Grk. eis, prep. Jerusalem: Grk. Ierousalēm. See verse 31 and verse 51 above. The negative reaction of the Samaritans probably occurred at the mention of Yeshua's destination to attend Sukkot. The Samaritans, as the Essenes, regarded the Jerusalem Temple as unfit for religious activities since it was presided over by the corrupt Sadducean priesthood. Daniel Gruber offers this quote from a Jewish midrash: "R. Jonathan was going up to worship in Yerushala'im, when he passed the Palantanis mountain [Mt. Gerizim] and was seen by a certain Samaritan, who asked him, 'Where are you going?' He said, 'To go up to worship in Yerushala'im." [The Samaritan replied.] "It would be better for you to pray at this blessed mountain than at that dunghill." (Mid. Gen. Rabbah 32:10; 80:3; quoted in Gruber 148) Stern comments that accommodation might have been arranged privately between people who publicly are enemies, but the publicity surrounding Yeshua's proposed trip made this impractical. 54 Now the disciples Jacob and John having seen this, said, "Lord, do you wish that we command fire to come down from heaven and to consume them?" Now: Grk. de, conj. the disciples: pl. of Grk. ho mathētēs. See verse 1 above. Jacob: Grk. Iakōbos. and: Grk. kai, conj. John: Grk. Iōannēs. See verse 28 above. having seen this: Grk. horaō, pl. aor. part. See verse 9 above. said: Grk. legō, aor. See verse 3 above. Lord: Grk. kurios, voc., may mean either (1) 'one in control through possession,' and therefore owner or master; or (2) 'one esteemed for authority or high status,' thus lord or master. The second meaning is intended here. The Greek term stands here for Heb. adôn ("lord"), which occurs in the Tanakh to identify men of higher rank to whom respect is owed (Gen 18:3; 23:11). Disciples called Yeshua kurios to recognize his authority and leadership over them. do you wish that: Grk. thelō, pres. See verse 23 above. that we command: Grk. epō, aor. subj., 1p-pl., to speak or say by word or writing; answer, bid, bring word, command. fire: Grk. pur, a fire, as a physical state of burning, but there are also fig. uses. The noun could allude to lightning or considering the effect a special divine fire. to come down: Grk. katabainō, aor. inf., to proceed in a direction that is down. from: Grk. apo, prep. heaven: Grk. ho ouranos. See verse 16 above. The noun probably refers in the immediate sense to the atmosphere, but in an extended sense the throne of God in terms of authorization. and: Gr. kai. to consume: Grk. analoō, aor. inf., to destroy, annihilate, or consume. them: pl. of Grk. autos, the Samaritans. There are two occasions in the Tanakh in which "fire from heaven" consumed people. In the first incident angels brought about the destruction of Sodom and Gomorrah with fire and brimstone (Gen 19:24-25), which totally consumed the inhabitants of those cities. The second incident was the action of Elijah to destroy agents of the pagan Israelite king Ahaziah who sent armed warriors to arrest Elijah for prophesying against him (2Kgs 1:10-12). The zeal of the brothers on this occasion may have prompted Yeshua to give them the nickname Boanerges ("sons of thunder") (Mark 3:17). Stern comments that Yeshua's disciples, who had been given his authority (verse 1 above), were eager to duplicate Elijah's feat (2Kgs 1:10, 12). The willingness of Jacob and John to kill human beings simply for denying hospitality is both incomprehensible and reprehensible. Textual Note The phrase "as Elijah did" added to the end of the verse in some versions (AMPC, JUB, KJV, MEV, NKJV, NMB, RGT, WEB, YLT) is supported by the Majority Text, mainly late manuscripts. Significant sources with the phrase include Alexandrinus (5th c.), Ambrosiaster (4th c.), Augustine (430), Chrysostom (407), and Diatessaron (2nd c.). However, the phrase is omitted in p45 (3rd c.), p75 (3rd c.), Sinaiticus (4th c.), Vaticanus (4th c.), Jerome (420) the Vulgate (407) and Syriac-Sinaiticus (395). Metzger suggests that the absence of the phrase from early witnesses indicates the phrase was a gloss derived from some extraneous source, written or oral. 55 But having turned he rebuked them. But: Grk. de, conj. having turned: Grk. strephō, aor. part., to redirect a position; turn. The verb emphasizes Yeshua being in front and turning his body to look Jacob and John squarely in the face. he rebuked: Grk. epitimaō, aor. See verse 21 above. them: pl. of Grk. autos. Employing discretion Luke does not repeat what Yeshua actually said. We can easily imagine that Yeshua did not mince words to describe their cruel attitude and gave them a tongue lashing that they would not soon forget. Textual Note The clause "He said, 'You do not know what kind of spirit you are'" added to the end of the verse in a number of versions (e.g. AMPC, JUB, KJV, LSB, NASU, NCV, NKJV, NMB, RGT, WEB, YLT) is supported by a small number of manuscripts and the Textus Receptus. While the clause could be viewed as appropriate it is omitted in p45 (3rd c.), p75 (3rd c.), Sinaiticus (4th c.), Vaticanus (4th c.), Alexandrinus (5th c.), Basil (379), Cyril-Jerusalem (386), Jerome (420) and Syriac-Sinaiticus (395). In addition, manuscripts with the clause have it in different forms. Metzger notes that the UBS committee gave the shorter reading an "A" rating, meaning that it is certain. 56 And they went on to another village. And: Grk. kai, conj. they went: Grk. poreuō, aor. pass., 3p-pl. See verse 12 above. to another: Grk. heteros, adj. See verse 29 above. village: Grk. kōmē. See verse 6 above. Commentators are divided over whether this village was in Samaria or elsewhere. In any event they found a village that was more civil and courteous, and less prejudiced, and where they got lodging and hospitality. Textual Note A number of versions (e.g. AMPC, JUB, KJV, LSB, NASU, NCV, NKJV, NMB, RGT, WEB, YLT) insert this clause at the beginning of the verse: "for the Son of Man did not come to destroy men's lives, but to save them." As with the added clause in the previous verse, this clause is supported by only a small number of manuscripts and the Textus Receptus. The addition to verse 56 echoes Luke 19:10 (cf. John 3:17). Metzger notes that the UBS committee gave the shorter reading an "A" rating, meaning that it is certain. Defining Commitment, 9:57-62 Matthew places the mention of the two encounters described in verses 57-60 below before the incident of Yeshua and his disciples crossing the Sea of Galilee and Yeshua calming the storm (Matt 8:18-21). Mark does not mention the two encounters at all, but Luke typical of his fondness for "threes" adds a third encounter, probably because of its similar theme as the first two. Luke does not give the precise location or a timeline reference. Given the immediate context the reader might conclude that the conversations occurred in Samaria sometime after the village stopover in the previous verse. However, Ellis suggests that this section is an independent narrative that could have occurred after Yeshua sent out disciples (cf. 9:1-3; 10:1), given the focus on proclaiming the Kingdom. Plummer also comments that this section quite possibly belongs to a journey otherwise unmentioned. Geldenhuys says that Luke presents the conversations with prospective followers in the context of Yeshua's determination to follow the way to the cross (verse 51 above). Clarke suggests that Luke does not contradict the setting given in Matthew and the conversations occurred in Capernaum. Thus, this section serves as an interlude in Luke's narrative. Nothing is said of the identity of these candidates for discipleship or of the subsequent outcome of their encounters with Yeshua. The focus is completely on the issue of commitment and the immediacy of its demand. In Matthew the failure of the candidates to follow through with commitment is contrasted with the Gadarene demoniac who readily became a devoted disciple after his deliverance. For Luke the chapter ends where it began and the three candidates for discipleship are contrasted with the apostles who obeyed the Lord's commission. 57 And as they were going along the road, someone said to him, "I will follow you wherever if you might go." Reference: Matthew 8:19. And: Grk. kai, conj. as they: pl. of Grk. autos; Yeshua and his disciples. were going: Grk. poreuō, pl. pres. part. See verse 12 above. along: Grk. en, prep. the road: Grk. ho hodos. See verse 3 above. The mention of "road" implies a major thoroughfare, though not necessarily a Roman highway. See the routing map of Yeshua's journeys here. someone: masc. of Grk. tis. See verse 7 above. The man could have met Yeshua in the village previously mentioned. Matthew says the man was a scribe and he probably belonged to the party of the Pharisees (cf. Mark 2:16; Luke 5:30). said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. him: Grk. autos. Some versions insert the direct address of "Lord," which is not in any Greek text of Luke. In Matthew the scribe addresses Yeshua as "Teacher." I will follow: Grk. akoloutheō, fut. See verse 11 above. you: Grk. su. wherever: Grk. hopou, adv., where, in what place. Use of the adverb implies a specific destination. if: Grk. ean, conj. See verse 48 above. Bible versions don't translate the particle, but it is important to understand the qualification the man put on his declaration. you might go: Grk. aperchomai, pres. mid. subj., to be in movement from a position with or without mention of a destination, to go away, depart or leave. Bible versions translate the verb as "you go," which fails to recognize the subjunctive mood, which conveys contingency or potential rather than certainty. The man's declaration expresses confidence and enthusiasm for following Yeshua, but lacks an awareness of the cost of being a disciple (cf. Mark 10:28; Luke 5:11). Being a scribe the man may have implied "If you establish a school like Hillel or Shammai, I would be an asset." This declaration ignores the fact that students in the Rabbinic academies were enrolled either by invitation or recommendation. There is no evidence Yeshua issued a summons for the man to follow him as in the next anecdote. 58 And Yeshua said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has not a place he might lay his head." Reference: Matthew 8:20. And: Grk. kai, conj. Yeshua: Grk. ho Iēsous. See verse 33 above. The presence of the definite article signifies "the one called" and stresses the significance of the name. said: Grk. legō, aor. See verse 3 above. to him: Grk. autos. The lack of the preposition pros (as in the previous verse) suggests that Yeshua did not stop and turn to face the scribe, but gave his pronouncement as he walked. The foxes: pl. of Grk. ho alōpēx, a fox. The fox is a member of the dog family, smaller than a wolf, having a pointed, slightly upturned muzzle, erect ears, and a long, bushy tail. have: Grk. echō, pres., 3p-pl. See verse 3 above. holes: pl. of Grk. phōleos, a burrow, hole, den, or lair. and: Grk. kai. the birds: pl. of Grk. ho peteinon, a generic term for bird, whether clean or unclean. of the air: Grk. ouranos. See verse 16 above. Here the noun refers to the atmosphere in which birds fly. This statement may sound like a redundancy, but there are over 20 types of bird that do not fly, including the emus, ostriches and penguins. Flying birds can ascend up to altitudes of 25,000 feet, at which point they are above two-thirds of the atoms of the atmosphere (Humphreys 61). have nests: pl. of Grk. kataskēnōs, a place to live, here of the roosting places of birds. A bird's nest is usually more or less a circular structure of twigs, grass, mud, etc., often high in a tree, as a place in which to lay and incubate its eggs and rear its young. Plummer notes that only for a short time in each year does a bird have a nest. but: Grk. de, conj. the Son of Man: Grk. ho huios ho anthrōpos. See verse 22 above. Yeshua again refers to himself in the third person with the distinctive title. has: Grk. echō, pres. not: Grk. ou, adv. a place: Grk. pou, adv. of place; where, at which place. he might lay: Grk. klinō, pres. subj. See verse 12 above. his head: Grk. ho kephalē, the head as an anatomical term. Yeshua declares that he does not have a permanent home, not because of poverty but because of his itinerant ministry. In reality he stayed as a guest in many different homes. Sometimes as in the experience with the Samaritan village Yeshua was rejected and had no place to rest. Moreover, Yeshua did not operate a school at a fixed site as the Rabbinic Sages. This reply implies some unrealistic expectation of the scribe as a consequence of following Yeshua. 59 Then he said to another man, "Follow me." But he said, "Lord, permit me first to go and bury my father." Reference: Matthew 8:21. Then: Grk. de, conj. he said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. See verse 3 above. The preposition stresses face-to-face communication. another man: masc. of Grk. heteros, adj. See verse 29 above. Matthew identifies the man as a disciple. Follow: Grk. akoloutheō, pres. imp. See verse 11 above. The present tense emphasizes commencing and continuing the action. me: Grk. egō. This is the second time Luke records Yeshua issuing the summons "Follow me" (cf. Luke 5:27). Ordinarily in the apostolic narratives men are not called disciples until after responding to Yeshua's invitation of "follow me." This man may have only recently begun associating with the group that trailed after Yeshua, but he had not yet made a firm commitment. This is not unlike Peter who initially began following Yeshua at the start of his ministry in Judea (John 1:39-40; 2:1-2), but then went back to his fishing business in Capernaum. Then Yeshua found Peter a second time and issued his call to leave his business and follow him (Mark 1:16-17). But: Grk. de. he said: Grk. legō, aor. Lord: Grk. kurios, voc. See verse 54 above. This address would be consistent with the man being a disciple. permit: Grk. epitrepō, aor. imp. me: Grk. egō. first: Grk. prōton, adv., having to do with beforeness, here emphasizing a primary position in sequence. to go: Grk. aperchomai, aor. part. See verse 57 above. and: Grk. kai, conj. bury: Grk. thaptō, aor. inf. In Greek culture the word referred to "honoring with funeral rites," whatever the manner of disposal of the dead, whether placing the remains under ground, in an above ground tomb or burning on a pyre. In the LXX thaptō refers principally to burial in a tomb. "Inhumation" or placing corpses in caves or rock-sepulchers was universal Jewish practice during all time periods (DNTT 1:263-264). In Jewish culture embalming was not a usual practice and burial of a corpse normally took place the same day as death, but not later than the next day. The burning of a body so that even the bones were consumed was considered a disgrace (Amos 2:1), and was inflicted as a punishment (Josh 7:25). Tacitus, the Roman historian noted that "They [the Jews] bury rather than burn their dead." (The Histories, Book V, 5). my: Grk. egō. father: Grk. patēr. See verse 26 above. The disciple's request alludes to a common practice in Jewish culture. A rabbi became like a father to the disciple, and the disciple owed the rabbi complete obedience. In fact, the rabbi was to be honored above the disciple's own father. The Mishnah comments that a man's father brought him only into the life of this world, whereas his teacher, who taught him wisdom [i.e., Torah], has brought him into the life of the world to come (Baba Metzia 2:13). Thus, the disciple asked Yeshua for leave to complete a family duty. Geldenhuys suggests that the father could not have been dead or the son would have been at home to help with preparations for burial. Thus, the father was probably old or ill and the son did not wish to desert him in this state. Only after the father dies would the son offer his full commitment to follow Yeshua. Stern similarly comments: "Don't suppose this would-be talmid is traveling around with Yeshua while his father's corpse is waiting at home, stinking in the sun. The father is not dead yet! If he had been, the son would have been at home, sitting shivah (cf. John 11:19–20). The son wishes to go home, live in comfort with his father till his death perhaps years hence, collect his inheritance and then, at his leisure, become a disciple." (35) However, Moseley suggests that the son's excuse more likely refers to a second burial (26). According to the Torah regulation the body of the deceased had to be placed in the ground on the day of death (cf. Deut 21:22-23; John 19:31; Acts 5:6-10). This was the first burial. The family then observed a seven-day period of mourning called shivah. After the body was placed in the burial chamber, it was left to decompose. After decomposition the bones were collected and placed in a small chest called an ossuary. Moseley notes the comment in the Jerusalem Talmud: "When the flesh had rotted away, they collected them and buried them in cedar wood. On the day itself he was mourning, the day after he was happy, implying that his parents were at rest from judgment." (JT Moed Katan 1:5) The transfer to the ossuary was known as the secondary burial, which would take place either in Jerusalem or a family burial cave. Kasdan concurs with this interpretation noting that the second burial took place after a one-year mourning period (86). In 1990 a rock-hewn burial chamber was uncovered to the south of Jerusalem and within it was a stone box containing bones (ossuary) bearing the Aramaic inscription "Yehosef bar [son of] Qafa [Caiapha]." It is assumed that this tomb belonged to the family of the High Priest Caiaphas ("Caiaphas," Jewish Virtual Library). The first burial had probably taken place a year earlier. If this incident occurred just prior to the Feast of Booths (11-17 October 29) to which Yeshua was traveling (cf. John 7:1-10), then it would be a convenient time to transport his father's ossuary to the holy city for burial. 60 But he said to him, "Let the dead to bury their own dead; but you, having gone forth, proclaim the Kingdom of God." Reference: Matthew 8:22. But: Grk. de, conj. he said: Grk. legō, aor. See verse 3 above. to him: Grk. autos. Let: Grk. aphiēmi, aor. imp., to send away or permit, used here in permissive sense of allow or permit. the dead: pl. of Grk. ho nekros, adj., lit. "the dead ones." See verse 7 above. The noun is used here fig. to refer to the spiritually dead or those that did not accept Yeshua as the Messiah. to bury: Grk. thaptō, aor. inf. See the previous verse. their own: pl. of Grk. heautou, reflexive pronoun. dead: pl. of Grk. ho nekros. Yeshua points out that there must be other family members who could carry out the task of the second burial. but: Grk. de. you: Grk. su. having gone forth: Grk. aperchomai, aor. part. See verse 57 above. proclaim: Grk. diaggellō, pres. imp., spread news far and wide; proclaim, tell, inform. The present tense emphasizes to start and continue the action. the Kingdom: Grk. ho basileia. of God: Grk. ho theos. See verse 2 above. Yeshua's sharp rebuke was not aimed at the man's desire to honor his father, but allowing a Pharisee tradition that violated Scripture to have higher priority than obeying the Messianic King. Moseley suggests a second issue may have been involved. There was a Pharisee belief which held that the decomposition of the flesh between the first and second burials atoned for the sins of the dead person. This view is supported by the reference to relief from judgment in the Moed Katan passage. (See the Additional Note below.) Yeshua was opposed to the practice of the secondary burial, which promoted the unbiblical idea that something other than the God's substitutionary atonement could deliver a person from sin. Additional Note: Self-Atonement The concept of one's own death being meritorious for atonement is well established in Judaism. The Siddur (Jewish book of liturgy and prayer) contains a confessional to be said on one's deathbed: "If I die, may my death be an atonement for all the errors, iniquities, and willful sins that I have erred, sinned and transgressed before You. May You grant my share in the Garden of Eden, and privilege me for the World to Come that is concealed for the righteous." (The Complete ArtScroll Siddur, Mesorah Publications, 2001, p. 796) The deathbed prayer of self-atonement follows the pattern of prayer found in the Talmud, which suggests a prayer to be offered upon entry into a bathhouse: "May it be Your will O Lord, my God, to deliver me from this and from the like of this, and let no humiliation or iniquity befall me; and if I do fall into any perversity or iniquity, may my death be an atonement for all my iniquities" (Ber. 60a). The Mishnah also records a prayer to be said by one about to be executed and who has confessed his crime: "May my death be an expiation for all my sins" (Sanh. 6:3). The idea of capital punishment providing atonement for one who manifests a penitent spirit is based on the story of Achan who confessed his wrong after Joshua called him to "give glory to God" (Josh 7:19-20). Joshua said to Achan, "Why have you troubled us? ADONAI will trouble you this day" (Josh 7:25 BR), which Rabbinic scholars interpreted as "This day are you to be troubled, but you shall not be troubled in the next world." In another tractate the Mishnah in discussing the meritorious value of penitence, sin offerings and the Day of Atonement says, "death and the Day of Atonement procure atonement together with penitence" (Yoma 8:6). The rabbinic commentary goes on to speak of death as "finishing" the punishment for sin and quotes Isaiah 22:14, "Surely this iniquity shall not be atoned for until you die" (Yoma 86a). 61 Then another also said, "I will follow you, Lord; but first permit me to say farewell to those at my home." Reference: 1Kings 19:20 Then: Grk. de, conj. another: Grk. heteros, adj. See verse 29 above. Luke provides no further information on this man. The adjective implies "another" of the same type as the previous candidate for following Yeshua. The anecdote of this third man is found only in Luke. also: Grk. kai, conj. said: Grk. legō, aor. See verse 3 above. I will follow: Grk. akoloutheō, fut. See verse 11 above. you: Grk. su. Lord: Grk. kurios, voc. See verse 54 above. The address is customary for a disciple. He was someone that had been attending to the teaching of Yeshua and accompanying his disciples. Yet, the declaration indicates that the man had yet to make a sacrificial commitment ("take up his cross") to follow and serve Yeshua. but: Grk. de. first: Grk. prōton, adv. See verse 59 above. permit: Grk. epitrepō, aor. imp. See verse 59 above. me: Grk. egō. to say farewell: Grk. apotassō, aor. mid. inf., to separate oneself, withdraw oneself from anyone, to take leave of, bid farewell to. Vincent notes that in classical Greek the verb signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. Similarly, Luke uses the verb in Acts 18:18 of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at his parting. to those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. at: Grk. eis, prep. my: Grk. egō. home: Grk. oikos, a structure for habitation; dwelling, house, or home and by extension the household of that dwelling. In Greek culture oikos also included the household establishment and one's entire property (Thayer). The use of oikos might imply kindred, but unlike the previous candidate this third man does not mention a close family relation. Vincent suggests that this man desired to return home, not merely to take formal leave, but also to give final instructions to his friends and servants. The request is similar to that of Elisha who when called by Elijah asked that he might first kiss his parents goodbye, but Elijah feared the sentiment reflected divided loyalties and told him to go home and stay there (cf. 1Kgs 19:20). 62 But Yeshua said to him, "No one, having put his hand on the plow and looking on the things behind, is fit for the Kingdom of God." But: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 33 above. said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. him: Grk. autos. No one: Grk. oudeis, adj. See verse 36 above. having put: Grk. epiballō, aor. part., to move something so as to put it over or on something; lay on, put on. his hand: masc. of Grk. ho cheir. See verse 44 above. on: Grk. epi, prep. the plow: Grk. arotron, an agricultural implement used for cutting, lifting, turning over, and partly pulverizing soil; plow. The noun occurs only here in the Besekh and is intended in a figurative sense of carrying out Yeshua's commission. and: Grk. kai, conj. looking: Grk. blepō, pres. part., may mean (1) possess the physical ability to see; (2) use one's eyes to take note of an object; (3) be looking in a certain direction; or (4) to have inward or mental sight. The fourth meaning has application here. on: Grk. eis, prep. the things: n.pl. of Grk. ho, definite article, but used here as a relative pronoun. behind: Grk. opisō, adv. See verse 23 above. The phrase "things behind" alludes to the mention of "home" in the previous verse. Matthew Henry suggests the mention of "looking back" is an allusion to Lot's wife who "looked back" at what she left in Sodom and was turned to a pillar of salt (Gen 19:26) is: Grk. eimi, pres. See verse 9 above. fit: Grk. euthetos, adj., ready for use; fit, suitable, useful. for the Kingdom: Grk. ho basileia. of God: Grk. ho theos. See verse 2 above. The principle Yeshua asserts means that a man cannot be of two minds on the subject of being a disciple of Yeshua. A double-minded man is unstable (Jas 1:8) and thus not dependable for Kingdom work. The Lord must have priority over all human interests and relationships, including those of business (Luke 5:11) and family (Luke 14:26). Plummer notes one scholar (H.F. Hahn) that suggested this third follower, of whom Luke alone tells us, may possibly be the Evangelist himself, and that this would account for his henceforward telling us so much which no one else records and follows the anecdote with the narrative of the sending of the Seventy, of which Luke was a member. Thus, Luke was like Elisha in that while Elijah was unsure of his commitment Elisha followed through by sacrificing the oxen with which he had been plowing, burned the plowing equipment, and followed Elijah (1Kgs 19:21). So, too, did Luke the physician settle his affairs at his home in Syrian Antioch and became a devoted disciple and narrator of Yeshua and the apostles, as well as the companion of Paul in proclaiming the Kingdom of God.
Works Cited ABP: The Apostolic Bible Polyglot, trans. Charles Van Der Pool. The Apostolic Press, 2006. LXX-English Interlinear. Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 4th ed. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barnes: Albert Barnes (1798-1870), Notes on the Whole Bible (1834). Baker Book House, 1949. Online. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com. Bonhoeffer: Dietrich Bonhoeffer (1906-1945), The Cost of Discipleship. Touchstone, 1995. Online. Bruce: F.F. Bruce (1910-1990), The Hard Sayings of Jesus. InterVarsity Press, 1983. Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Luke (1826). Online. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. Edersheim-L&T: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Online. Edersheim-Sketches: Alfred Edersheim (1825-1889), Sketches of Jewish Social Life (1876). New Updated Edition. Hendrickson Publishers, Inc., 1994. Also online. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary]. Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online. Flusser: David Flusser, The Sage from Galilee: Rediscovering Jesus' Genius. 4th ed. William B. Eerdmans Pub. Co., 2007. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. GNT: The Greek New Testament, eds. Kurt Aland, Matthew Black, Bruce M. Metzger, & Allen Wiegren. American Bible Society, 1966. [NA25] Gruber: Daniel Gruber, The Messianic Writings. Elijah Publishing, 2011. [Translation of the New Testament Majority Text and annotations by the author.] HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online. HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com) Humphries: D. Russell Humphreys, Starlight and Time. Master Books, 1994. ISBE: James Orr, ed., International Standard Bible Encyclopedia. William. B. Eerdmans Publishing Co, 1939. Website HTML, 2011. Online. Jastrow: Marcus Jastrow, Dictionary of Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature. G.P. Putnam's Sons, 1903, 1926. Online. Jeremias: Joichim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975. Kasdan: Barney Kasdan, Matthew Presents Yeshua, King Messiah: A Messianic Commentary. Lederer Books, 2011. Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. (New International Commentary on the New Testament) Lightfoot: John Lightfoot (1602-1675), Hebrew and Talmudical Exercitations upon Luke, A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), Vol. 3. Hendrickson Pub., 1989. LSJ: Henry George Liddell and Robert Scott, An Intermediate Greek-English Lexicon (1889). rev. by Sir Henry Stuart Jones. Clarendon Press, 1940. Online Lumby: J. Rawson Lumby (1831–1895), Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Metzger: Bruce Metzger, A Textual Commentary on the Greek New Testament. 2nd ed. United Bible Societies, 1994. Morris: Leon Morris, The Gospel According to John. William B. Eerdmans Pub. Co., 1971. (New International Commentary on the New Testament) Moseley: Ron Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. Lederer Books, 1996. Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. Neil: James Neil, Palestine Explored. James Nisbet & Co., 1882. Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online. OCB: The Oxford Companion to the Bible. ed. Bruce M. Metzger and Michael D. Coogan. Oxford University Press, 1993. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005. Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (1889). Hendrickson Publishers, 2003. Online. Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament Charles Scribner and Sons, 1887. Online. Wilson: Marvin Wilson, Our Father Abraham: Jewish Roots of the Christian Faith. William B. Eerdmans Pub. Co. & the Center for Judaic-Christian Studies, 1989. Young: Brad Young, Jesus the Jewish Theologian. Hendrickson Publishers, Inc., 1995. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2024 Blaine Robison. All rights reserved. |
