LukasKapitel 9
Lukas 9 als gelesen markieren?
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Feeding of the 5,000MMLJ
The only miracle (besides the resurrection) found in all four Gospels.
MatthäusMatt 14:13-21
13When Jesus heard this, he withdrew from there by boat to a deserted place, to be alone. But the crowds heard of it and followed him on foot from the towns.
14When he came ashore, he saw a large crowd, and he had compassion on them and healed their sick.
15As evening drew on, the disciples came to him and said, "This is a deserted place, and the hour is already late. Send the crowds away, so they can go to the villages and buy food for themselves."
16But Jesus said to them, "They do not need to go away. You give them something to eat."
17"We have nothing here," they said, "except five loaves and two fish."
18"Bring them here to me," he said.
19He ordered the crowds to sit down on the grass. Then he took the five loaves and the two fish, looked up to heaven, gave thanks, and broke the loaves. He gave them to the disciples, and the disciples gave them to the crowds.
20They all ate and were satisfied, and they gathered up twelve baskets full of the leftover pieces.
21Those who ate numbered about five thousand men, besides women and children.
MarkusMark 6:30-44
30The apostles gathered around Jesus and reported to him all they had done and taught.
31He said to them, "Come away by yourselves to a solitary place and rest a while." For many were coming and going, and they had no chance even to eat.
32So they went off in the boat to a solitary place by themselves.
33But many saw them leaving and recognized them, and they ran there on foot from all the towns and arrived ahead of them.
34When Jesus came ashore, he saw the large crowd and had compassion on them, because they were like sheep without a shepherd. So he began to teach them many things.
35When it was already late, his disciples came to him and said, "This place is deserted, and it is already late.
36Send them away so they can go to the surrounding farms and villages and buy themselves something to eat."
37But he answered, "You give them something to eat." They said to him, "Are we to go and buy two hundred denarii worth of bread and give it to them to eat?"
38He said to them, "How many loaves do you have? Go and see." When they had found out, they said, "Five, and two fish."
39Then he directed them to have everyone recline in groups on the green grass.
40So they sat down in groups of hundreds and of fifties.
41Taking the five loaves and the two fish, he looked up to heaven and blessed them, then broke the loaves. He kept giving them to his disciples to set before the people, and he divided the two fish among them all.
42They all ate and were satisfied,
43and they picked up twelve baskets full of broken pieces of bread and fish.
44Those who had eaten the loaves were five thousand men.
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10When the apostles returned, they told him everything they had done. Then he took them with him and withdrew privately to a town called Bethsaida.
11But the crowds found out and followed him. He welcomed them, spoke to them about the kingdom of God, and healed those who needed healing.
12Late in the day the Twelve came to him and said, "Send the crowd away, so they can go to the surrounding villages and countryside to find lodging and food, because we are here in a deserted place."
13But he said to them, "You give them something to eat." They answered, "We have no more than five loaves and two fish — unless we go and buy food for all these people."
14There were about five thousand men. He said to his disciples, "Have them sit down in groups of about fifty."
15They did so, and had them all sit down.
16Then he took the five loaves and the two fish, looked up to heaven, blessed them, broke them, and kept giving them to the disciples to set before the crowd.
17They all ate and were satisfied, and the pieces left over were picked up — twelve baskets full.
JohannesJohn 6:1-15
1After this, Jesus crossed to the far side of the Sea of Galilee, also called the Sea of Tiberias.
2A large crowd followed him, because they had seen the signs he performed on those who were sick.
3Jesus went up on the mountain and sat down there with his disciples.
4The Passover, the festival of the Jews, was near.
5When Jesus looked up and saw the great crowd coming toward him, he said to Philip, "Where are we to buy bread for these people to eat?"
6He said this to test him, for he himself knew what he was about to do.
7Philip answered him, "Two hundred denarii worth of bread would not be enough for each of them to get even a little."
8One of his disciples, Andrew, the brother of Simon Peter, said to him,
9"There is a boy here who has five barley loaves and two fish, but what is that among so many?"
10Jesus said, "Have the people sit down." There was plenty of grass in that place, so the men sat down, about five thousand of them.
11Then Jesus took the loaves, gave thanks, and distributed them to those who were seated; he did the same with the fish, as much as they wanted.
12When they had eaten their fill, he said to his disciples, "Gather up the leftover pieces, so that nothing is wasted."
13So they gathered them up and filled twelve baskets with the pieces left over from the five barley loaves after the people had eaten.
14When the people saw the sign he had performed, they said, "This truly is the Prophet who is to come into the world."
15Jesus, knowing that they intended to come and take him by force to make him king, withdrew again to the mountain by himself.
First Prediction of SufferingMML
Jesus predicts his suffering, death, and resurrection.
MatthäusMatthew 16:21–23
21From that time on Jesus began to show his disciples that he had to go to Jerusalem and suffer many things at the hands of the elders, the chief priests, and the scribes, and be killed, and on the third day be raised.
22Peter took him aside and began to rebuke him: "God forbid it, Lord! This must never happen to you."
23But Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me, for your mind is not on the things of God, but on the things of men."
MarkusMark 8:31–33
31Then he began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
32He spoke about this quite openly. Then Peter took him aside and began to rebuke him.
33But Jesus turned, looked at his disciples, and rebuked Peter: "Get behind me, Satan! You do not have in mind the things of God, but the things of men."
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22"The Son of Man must suffer many things," he said, "and be rejected by the elders, the chief priests, and the scribes, and be killed, and on the third day be raised."
Second Prediction of SufferingMML
"The Son of Man will be handed over into the hands of men."
MatthäusMatthew 17:22–23
22As they were gathering together in Galilee, Jesus said to them, "The Son of Man is going to be delivered into human hands.
23They will kill him, and on the third day he will be raised." And they were deeply grieved.
MarkusMark 9:30–32
30They left that place and passed through Galilee, and he did not want anyone to know it,
31because he was teaching his disciples. He told them, "The Son of Man is being handed over into human hands, and they will kill him; and three days after being killed he will rise."
32But they did not understand what he meant and were afraid to ask him.
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43They were all astonished at the majesty of God. While everyone was marveling at all that he was doing, he said to his disciples,
44"Let these words sink deep into your ears: the Son of Man is about to be delivered into human hands."
45But they did not understand this saying; it was hidden from them so that they could not grasp it, and they were afraid to ask him about it.
Peter's ConfessionMMLJ
"You are the Messiah, the Son of the living God."
MatthäusMatt 16:13-20
13When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say the Son of Man is?"
14They said, "Some say John the Baptist, others Elijah, and still others Jeremiah or one of the prophets."
15"But you," he said to them, "who do you say I am?"
16Simon Peter answered, "You are the Christ, the Son of the living God."
17Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven.
18And I tell you: you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it.
19I will give you the keys of the kingdom of heaven. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
20Then he ordered his disciples to tell no one that he was the Christ.
MarkusMark 8:27-30
27Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?"
28They answered, "John the Baptist; others say Elijah; and still others, one of the prophets."
29"But what about you?" he asked. "Who do you say I am?" Peter answered, "You are the Christ."
30And he ordered them not to tell anyone about him.
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18Once, while he was praying alone and his disciples were with him, he asked them, "Who do the crowds say I am?"
19They answered, "John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen."
20"But what about you?" he asked. "Who do you say I am?" Peter answered, "The Christ of God."
21Jesus warned them sternly not to tell this to anyone.
JohannesJohn 6:66–71
66Because of this, many of his disciples turned back and no longer walked with him.
67So Jesus said to the Twelve, "Do you want to leave too?"
68Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life,
69and we have believed and come to know that you are the Holy One of God."
70Jesus answered them, "Did I not choose you, the Twelve? Yet one of you is a devil."
71He was speaking of Judas, the son of Simon Iscariot, for he, one of the Twelve, was going to betray him.
The Transfiguration on the MountainMML
Jesus is transfigured with Moses and Elijah on the mountain.
MatthäusMatt 17:1-13
1Six days later Jesus took Peter, James, and John his brother and led them up a high mountain by themselves.
2There he was transfigured before them: his face shone like the sun, and his clothes became white as the light.
3And suddenly Moses and Elijah appeared to them, talking with him.
4Peter spoke up and said to Jesus, "Lord, it is good for us to be here. If you wish, I will put up three shelters here—one for you, one for Moses, and one for Elijah."
5While he was still speaking, a bright cloud overshadowed them, and a voice from the cloud said, "This is my beloved Son, in whom I am well pleased. Listen to him!"
6When the disciples heard it, they fell face down, terrified.
7But Jesus came and touched them. "Get up," he said. "Do not be afraid."
8And when they looked up, they saw no one but Jesus alone.
9As they were coming down the mountain, Jesus ordered them, "Tell no one about the vision until the Son of Man has been raised from the dead."
10The disciples asked him, "Why then do the scribes say that Elijah must come first?"
11He answered, "Elijah does come, and he will restore all things.
12But I tell you, Elijah has already come, and they did not recognize him; instead they did to him whatever they pleased. In the same way the Son of Man is about to suffer at their hands."
13Then the disciples understood that he was speaking to them about John the Baptist.
MarkusMark 9:2-13
2Six days later Jesus took Peter, James, and John and led them up a high mountain by themselves, alone. And he was transfigured before them.
3His clothes became dazzling white, whiter than anyone on earth could bleach them.
4And Elijah appeared to them, together with Moses, and they were talking with Jesus.
5Peter spoke up and said to Jesus, "Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses, and one for Elijah."
6He did not know what to say, for they were terrified.
7Then a cloud came and overshadowed them, and a voice came from the cloud: "This is my beloved Son. Listen to him."
8Suddenly, when they looked around, they no longer saw anyone with them except Jesus alone.
9As they were coming down the mountain, he ordered them not to tell anyone what they had seen until the Son of Man had risen from the dead.
10So they kept the matter to themselves, discussing what this rising from the dead could mean.
11And they asked him, "Why do the scribes say that Elijah must come first?"
12He said to them, "Elijah does come first and restores all things. Yet why is it written that the Son of Man must suffer much and be treated with contempt?
13But I tell you, Elijah has come, and they did to him whatever they pleased, just as it is written about him."
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28About eight days after saying this, Jesus took Peter, John, and James with him and went up on the mountain to pray.
29As he was praying, the appearance of his face changed, and his clothing became dazzling white.
30And suddenly two men were talking with him — Moses and Elijah.
31They appeared in glory and spoke about his departure, which he was about to accomplish at Jerusalem.
32Peter and his companions were heavy with sleep, but when they came fully awake, they saw his glory and the two men standing with him.
33As the men were leaving him, Peter said to Jesus, "Master, it is good for us to be here. Let us put up three shelters — one for you, one for Moses, and one for Elijah." He did not know what he was saying.
34While he was speaking, a cloud came and overshadowed them, and they were afraid as they entered the cloud.
35And a voice came from the cloud, saying, "This is my Son, my Chosen One; listen to him!"
36When the voice had spoken, they found Jesus alone. And they kept silent, telling no one in those days anything of what they had seen.
Jesus called the Twelve together and gave them power and authority over all demons and to cure diseases.Keine Manuskripte zu diesem Vers
Συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν,
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Mt 10:1Matthew's parallel account where Jesus called the twelve disciples to himself and gave them authority over unclean spirits to drive them out, and to heal every disease and every affliction.Mk 6:7Mark's parallel account where Jesus called the twelve to himself and began to send them out two by two, giving them authority over the unclean spirits.Lk 6:13Jesus had previously chosen the twelve apostles, who are now gathered here in 9:1 to receive authority and power.Lk 10:1Later, the Lord also appointed seventy others and sent them out, showing an expansion of the mission that began with the twelve in 9:1.Lk 10:9The seventy received a similar commission to heal the sick, paralleling the authority given to the twelve in 9:1.Mt 10:8Jesus gave the disciples specific instructions to heal the sick, raise the dead, cleanse lepers, and drive out demons—an elaboration of the power granted in Luke 9:1.Mk 3:14-15Jesus appointed the twelve so that they might be with him and so that he could send them out to preach and have authority to drive out demons.Mk 16:17-18Jesus promised that signs would follow those who believe: they would drive out demons and lay hands on the sick, who would then recover—a confirmation of the authority given in Luke 9:1.Apg 1:8The apostles received a promise of power when the Holy Spirit came upon them, which is a continuation of the power Jesus gave them in Luke 9:1.Lk 9:6The disciples went out and carried out the mission they received in verse 1: they traveled from village to village, preaching the gospel and healing everywhere.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Then he sent them out to proclaim the kingdom of God and to heal the sick.Keine Manuskripte zu diesem Vers
καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι ⸂τοὺς ἀσθενεῖς⸃,
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Mt 10:7-8Matthew's parallel account of the sending out of the twelve, where Jesus commissions them to preach that the kingdom of heaven is near and to heal the sick – the same dual commission as in Luke 9:2.Mk 6:7-13Mark's parallel account of the sending out of the twelve. Jesus sends them out two by two with authority, and they preach and heal, which corresponds directly to Luke 9:2.Lk 10:1-9Jesus sends out the seventy(-two) with the same type of commission: to preach that the kingdom of God has come near and to heal the sick. This expands the commission from Luke 9:2 to a larger group.Mt 4:23Jesus himself went around preaching the gospel of the kingdom and healing every disease among the people. The twelve are sent out with the same commission that Jesus himself carried out.Lk 4:43Jesus says that he must preach the kingdom of God also in the other towns, for that is why he was sent. The preaching of the kingdom of God is the core mission that he passes on to his disciples in 9:2.Lk 9:1The preceding verse where Jesus gathers the twelve and gives them power and authority over all evil spirits and to heal diseases – the prerequisite for the commission in verse 2.Lk 9:6The fulfillment of the commission given in verse 2: the disciples went out and traveled from village to village, preaching the gospel and healing everywhere.Apg 28:31Paul in Rome preached the kingdom of God and taught about the Lord Jesus Christ. The preaching of the kingdom of God continues as an apostolic mission, in line with what Jesus gave his disciples in Luke 9:2.Mt 9:35Jesus went around in all the towns and villages, teaching in the synagogues, preaching the gospel of the kingdom, and healing every disease – a model for the commission he gave to the twelve.Jes 61:1-2The prophecy that the Lord's Spirit is upon the anointed one to preach good news and proclaim freedom – the messianic mission that Jesus passes on to his disciples in Luke 9:2.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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He told them, "Take nothing for the journey — no staff, no bag, no bread, no money, and no extra shirt.Keine Manuskripte zu diesem Vers
καὶ εἶπεν πρὸς αὐτούς· Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ⸀ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε ⸀ἀνὰ δύο χιτῶνας ἔχειν.
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Mt 10:9-10Jesus' sending of the twelve in Matthew contains similar instructions not to take gold, silver, copper, a bag, two tunics, sandals, or a staff – parallel to Luke's account of the mission's simplicity.Mk 6:8-9Mark's parallel account of the sending of the twelve, where Jesus commands them not to take anything on the way except a staff – no bread, no bag, no money in their belt, but they were allowed sandals and not two tunics.Lk 10:4At the sending of the seventy(-two), Jesus gives similar instructions: they are not to carry a money pouch, a bag, or sandals – reinforcing the principle of relying on God's provision.Lk 22:35-36Jesus refers back to this sending and asks the disciples if they lacked anything when he sent them out without a money pouch, a bag, or sandals. They answered no, confirming God's care during their mission.Mt 6:25-34Jesus' teaching in the Sermon on the Mount about not worrying about food, drink, or clothing, but seeking God's kingdom first – the theological foundation for the instruction to travel without supplies.Phil 4:19Paul expresses confidence that God will supply all their needs according to his riches in glory in Christ Jesus – the same principle of divine provision underlying Jesus' sending instructions.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Whatever house you enter, stay there, and leave from there.Keine Manuskripte zu diesem Vers
καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε.
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Mt 10:11Jesus gives similar instructions to the twelve disciples in Matthew: they are to find out who is worthy in a town and stay there until they move on. The same principle of staying in one house.Mk 6:10Mark's parallel account of the sending of the twelve, where Jesus says that when they enter a house, they should remain there until they leave the place.Lk 10:5-7Luke's account of the sending of the seventy(-two), where Jesus also instructs them to stay in the house they enter, eat and drink what is offered, and not move from house to house.Apg 16:15Lydia insists that Paul and his companions stay in her home after she was converted—an example of accepting hospitality and staying in one house, as Jesus instructed.Apg 17:7Jason welcomed Paul and Silas into his home in Thessalonica—an example of missionaries staying in a specific house during their stay in a city.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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And wherever people do not welcome you, leave that town and shake the dust from your feet as a testimony against them."Keine Manuskripte zu diesem Vers
καὶ ὅσοι ⸀ἂν μὴ ⸀δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ⸀ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ⸀ἀποτινάσσετε εἰς μαρτύριον ἐπʼ αὐτούς.
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Mt 10:14-15Jesus' commissioning speech in Matthew contains the same instruction to shake the dust off one's feet when leaving a city or house that does not receive the disciples, with the addition that it will be more bearable for Sodom and Gomorrah on the day of judgment.Mk 6:11Mark's parallel account of the sending out of the twelve, where Jesus gives the same command to shake the dust off one's feet as a testimony against those who do not receive the disciples.Lk 10:10-12In the sending out of the seventy(-two), Jesus gives similar instructions to go into the streets of a city that does not receive them and say that the dust clinging to their feet should be wiped off as a testimony against them.Apg 13:51Paul and Barnabas shook the dust off their feet against the inhabitants of Antioch in Pisidia when they were driven out, as a practical fulfillment of Jesus' command in the commissioning speech.Apg 18:6Paul shook the dust from his clothes and said, 'Your blood be on your own heads,' when the Jews in Corinth opposed him – a similar symbolic act serving as testimony against those who rejected the message.Neh 5:13Nehemiah shook out the folds of his robe as a symbolic gesture and curse, which shows the Old Testament background for the symbolic act of shaking off dust as a testimony.Hes 3:18-19Ezekiel is told to warn the wicked, and if the wicked do not turn from their ways, they will die for their sin, but Ezekiel has saved his life – this principle of testifying and then freeing oneself from responsibility underlies Jesus' words about shaking off the dust as a testimony.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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So they set out and went from village to village, proclaiming the good news and healing everywhere.Keine Manuskripte zu diesem Vers
ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ.
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Lk 9:1-2Jesus sends out the twelve with power to heal and proclaim the kingdom of God – this is the mission whose execution verse 6 describes.Mk 6:12-13Mark's parallel account that the twelve went out, preached repentance, drove out demons, and healed the sick.Mt 10:7-8Matthew's parallel account where Jesus sends out the twelve with the mission to preach that the kingdom of heaven is near and to heal the sick.Lk 10:1-9Jesus later sends out the seventy with a similar mission to heal the sick and proclaim that the kingdom of God has come near – a parallel sending.Apg 5:42The apostles continued in the temple and in homes to teach and proclaim the gospel about Christ – a continuation of the same mission to preach and heal.Lk 4:43-44Jesus himself preached the gospel of the kingdom of God in the synagogues from village to village, which the disciples now do in his footsteps.Mk 1:38-39Jesus traveled throughout Galilee, preaching in the synagogues and driving out demons – the disciples' ministry in verse 6 mirrors Jesus' own work.Apg 8:4-5Those who were scattered after the persecution in Jerusalem went about preaching the gospel, and Philip preached Christ in Samaria – a similar pattern of traveling from place to place and preaching.Lk 8:1Jesus traveled from city to city and from village to village, preaching the gospel of the kingdom of God – the disciples now carry out the same mission.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Herod the tetrarch heard about everything that was happening, and he was perplexed, because some were saying that John had been raised from the dead,Keine Manuskripte zu diesem Vers
Ἤκουσεν δὲ Ἡρῴδης ὁ τετραάρχης τὰ ⸀γινόμενα πάντα, καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπό τινων ὅτι Ἰωάννης ⸀ἠγέρθη ἐκ νεκρῶν,
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Lk 9:9Herod expresses his confusion further and says, "Who then is this about whom I hear such things?" – a direct continuation of his reaction in verse 7.Mt 14:1-2Matthew's parallel account that the tetrarch Herod heard the report about Jesus and told his servants that it must be John the Baptist who had been raised from the dead.Mk 6:14-16Mark's parallel account where King Herod hears about Jesus, and people say that John the Baptist has been raised from the dead, while others say it is Elijah or one of the prophets.Lk 3:19-20Luke earlier tells us that Herod imprisoned John the Baptist, which forms the background for Herod's unease upon hearing about Jesus' deeds.Mt 14:10-11Matthew reports that Herod had John beheaded in prison, which explains why Herod now believes that John has been raised from the dead.Mk 6:27-29Mark's account of the execution of John the Baptist, which is the background for Herod's fear that John has risen again.Lk 9:18-19Jesus himself asks his disciples who people say he is, and they give answers similar to those Herod heard: John the Baptist, Elijah, or one of the old prophets.Lk 23:8-9Herod finally meets Jesus personally during the trial and had long wished to see him and hoped to witness a sign – a fulfillment of the curiosity that began in 9:7.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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others that Elijah had appeared, and still others that one of the prophets of long ago had risen.Keine Manuskripte zu diesem Vers
ὑπό τινων δὲ ὅτι Ἠλίας ἐφάνη, ἄλλων δὲ ὅτι προφήτης ⸀τις τῶν ἀρχαίων ἀνέστη.
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1Kön 2:11Elijah was taken up to heaven, and the expectation that he would return lies behind the popular speculation that Elijah had appeared.Lk 9:19When Jesus asks his disciples who people say he is, the same speculations are repeated: John the Baptist, Elijah, or one of the old prophets raised up again.Mk 6:15Mark's parallel where the people say that Jesus is Elijah, or a prophet like one of the old prophets.Mt 16:14Matthew's parallel where the disciples report that some say Jesus is Elijah or one of the prophets.5Mo 18:15Moses' promise that the Lord will raise up a prophet like him from among the people, which lies behind the expectation that one of the old prophets would rise again.Lk 7:16The people reacted to Jesus' miracles by saying that a great prophet has risen among them—the same kind of reaction mentioned in 9:8.Joh 1:21The questions asked of John the Baptist about whether he was Elijah or the Prophet show the same messianic expectations that lay behind the popular talk about Jesus.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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But Herod said, "I beheaded John. So who is this man I hear such things about?" And he kept trying to see him.Keine Manuskripte zu diesem Vers
⸂εἶπεν δὲ⸃ ⸀ὁ Ἡρῴδης· Ἰωάννην ἐγὼ ἀπεκεφάλισα· τίς δέ ἐστιν οὗτος περὶ ⸀οὗ ἀκούω τοιαῦτα; καὶ ἐζήτει ἰδεῖν αὐτόν.
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Mt 14:1-2Herod hears about Jesus and believes it is John the Baptist who has risen from the dead – the parallel account in Matthew.Mk 6:14-16Mark's parallel account where Herod hears about Jesus and thinks that John, whom he himself had beheaded, has risen from the dead.Mk 6:27-28Mark tells of the actual beheading of John the Baptist, which Herod refers to when he says 'John I beheaded'.Mt 14:10-11Matthew's account of the beheading of John the Baptist, which Herod alludes to in his statement.Lk 9:7-8The immediate context where it is reported what people said about Jesus – that he was John risen from the dead, or Elijah, or one of the ancient prophets – which forms the background for Herod's confusion.Lk 23:8-9Herod's desire to see Jesus is fulfilled during the trial when Pilate sends Jesus to Herod, and Herod had long wanted to see him and hoped to witness a sign.Lk 13:31-32The Pharisees warn Jesus that Herod wants to kill him, showing Herod's continued interest in and concern about Jesus.Lk 3:19-20Luke tells that Herod imprisoned John the Baptist, which is the background story for the beheading Herod mentions here.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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When the apostles returned, they told him everything they had done. Then he took them with him and withdrew privately to a town called Bethsaida.Keine Manuskripte zu diesem Vers
Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατʼ ἰδίαν εἰς ⸂πόλιν καλουμένην Βηθσαϊδά⸃.
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Mk 6:30Mark's parallel account where the apostles return to Jesus and tell him everything they had done and taught.Lk 9:1-6The immediate context: Jesus sends out the twelve apostles with power and authority, and here in verse 10 they return and report on what they have done.Lk 10:17The seventy return with joy and tell Jesus what they experienced, a parallel situation to the apostles' return in 9:10.Mk 6:31-32Mark tells that Jesus took the disciples with him to a desolate place to rest, paralleling how Jesus withdrew with them privately.Mt 14:13Matthew's parallel where Jesus withdraws to a desolate, secluded place, corresponding to Jesus taking the apostles with him and going away by themselves.Joh 1:44Bethsaida is mentioned as the hometown of Philip, Andrew, and Peter, the same city that Jesus goes to in Luke 9:10.Joh 6:1-3John's parallel account where Jesus crosses over to the other side of the Sea of Galilee, and the people follow him—this leads to the same feeding of the five thousand that follows in Luke 9:11–17.Mk 8:22Another event where Jesus comes to Bethsaida, confirming the place's significance in Jesus' ministry.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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But the crowds found out and followed him. He welcomed them, spoke to them about the kingdom of God, and healed those who needed healing.Keine Manuskripte zu diesem Vers
οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ⸀ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο.
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Mt 14:13-14The parallel passage in Matthew where the crowd follows Jesus to a desolate place, and he heals their sick out of compassion.Mk 6:33-34The parallel passage in Mark where the crowd follows Jesus, and he welcomes them and begins to teach them because they were like sheep without a shepherd.Joh 6:2The parallel passage in John where a large crowd followed Jesus because they saw the signs he performed on the sick.Lk 4:43Jesus says that he must preach the gospel of the kingdom of God also to the other cities, for that is why he was sent – the same preaching about the kingdom of God as in Luke 9:11.Lk 8:1Jesus went through towns and villages, preaching the gospel of the kingdom of God, which aligns with his ministry in Luke 9:11.Mt 4:23Jesus traveled throughout Galilee, teaching in the synagogues, proclaiming the gospel of the kingdom, and healing every disease among the people – the combination of preaching about the kingdom of God and healing, as seen in Luke 9:11.Mt 9:35-36Jesus went around preaching the gospel of the kingdom and healing every disease, and he had compassion on the crowd – a similar theme to Luke 9:11.Lk 5:15Large crowds gathered to hear Jesus and be healed of their diseases, the same pattern of preaching and healing as in Luke 9:11.Lk 6:17-18A large crowd came to hear Jesus and be healed of their diseases – the combination of teaching and healing that also characterizes Luke 9:11.Apg 28:30-31Paul preached the kingdom of God and taught about the Lord Jesus Christ, continuing Jesus' own ministry of speaking about the kingdom of God as in Luke 9:11.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Late in the day the Twelve came to him and said, "Send the crowd away, so they can go to the surrounding villages and countryside to find lodging and food, because we are here in a deserted place."Keine Manuskripte zu diesem Vers
Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ· Ἀπόλυσον τὸν ὄχλον, ἵνα ⸀πορευθέντες εἰς τὰς κύκλῳ κώμας ⸀καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν.
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Mt 14:15The parallel account in Matthew, where the disciples come to Jesus when it is evening and ask him to send the crowd away to buy food in the villages.Mk 6:35-36The parallel account in Mark, where the disciples point out that it is late and the place is desolate, and ask Jesus to send the people away to buy food for themselves in the surrounding farms and villages.Joh 6:5-7The parallel account in John, where Jesus asks Philip where they should buy bread for the crowd, and Philip answers that two hundred denarii would not be enough.Mt 15:32-33A similar situation where Jesus feeds four thousand, and the disciples ask where they can find enough bread in the wilderness to feed such a large crowd.Mk 8:1-4The parallel to the feeding of the four thousand in Mark, where the crowd has been without food and the disciples wonder how they can get enough bread in the wilderness.Lk 9:10The context verse that tells us Jesus took them to a desolate place near Bethsaida, which explains why the disciples say 'we are in a desolate place'.Lk 24:29The same expression about the day being far spent (ἡ ἡμέρα κέκλικεν) is used by the Emmaus travelers who ask Jesus to stay with them because it is toward evening.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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But he said to them, "You give them something to eat." They answered, "We have no more than five loaves and two fish — unless we go and buy food for all these people."Keine Manuskripte zu diesem Vers
εἶπεν δὲ πρὸς αὐτούς· Δότε αὐτοῖς ⸂ὑμεῖς φαγεῖν⸃. οἱ δὲ εἶπαν· Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ⸂ἄρτοι πέντε⸃ καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα.
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Mt 14:16-17The parallel account in Matthew of the feeding of the five thousand, where Jesus tells the disciples "You give them something to eat!" and they reply that they have only five loaves and two fish.Mk 6:37-38The parallel account in Mark, where Jesus commands the disciples to give the crowd something to eat, and they ask if they should go and buy bread for two hundred denarii. They then find five loaves and two fish.Joh 6:5-9The parallel account in John, where Philip points out that two hundred denarii are not enough for bread for everyone, and Andrew mentions the boy with five barley loaves and two fish.2Kön 4:42-44Elisha's feeding miracle where twenty barley loaves were given to a hundred men. The servant reacted with doubt, but the Lord said they would eat and have leftovers—a foreshadowing of Jesus' feeding miracles.4Mo 11:21-22Moses asks the Lord how he can provide meat for six hundred thousand foot soldiers, doubting whether there are enough fish or small livestock—a similar situation where human inadequacy is set against God's provision.Mt 15:33-34At the feeding of the four thousand, the disciples again ask where they can get enough bread in the wilderness, and Jesus asks how many loaves they have—the same pattern of human limitation and divine provision.Mk 8:4-5At the feeding of the four thousand in Mark, the disciples ask how anyone can feed these people with bread here in the wilderness, and Jesus asks how many loaves they have.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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There were about five thousand men. He said to his disciples, "Have them sit down in groups of about fifty."Keine Manuskripte zu diesem Vers
ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· Κατακλίνατε αὐτοὺς κλισίας ⸀ὡσεὶ ἀνὰ πεντήκοντα.
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Mt 14:21Matthew's parallel account of the feeding of the five thousand, where it mentions that there were about five thousand men, besides women and children.Mk 6:39-40Mark's parallel account where Jesus instructs the disciples to have the people sit down in groups, by companies, and they sat down in groups of a hundred and fifty.Mk 6:44Mark notes that there were five thousand men who ate the loaves, corresponding to the number in Luke 9:14.Joh 6:10John's parallel account where Jesus says 'Have the people sit down', and it mentions that there were about five thousand men.2Mo 18:21Jethro advised Moses to organize the people into groups of a thousand, a hundred, fifty, and ten – a similar principle of organizing large crowds into manageable units, just as Jesus organized the five thousand in groups of fifty.4Mo 31:14The organization of Israel's army into companies and divisions, illustrating the principle of arranging large crowds into smaller units.Lk 9:16The following verse where Jesus takes the five loaves and the two fish, looks up to heaven, blesses them, breaks them, and gives them to the disciples to distribute – the miracle itself that followed after organizing the people into groups.2Kön 4:43-44Elisha's miracle of feeding a hundred men with twenty barley loaves, where there was also food left over – an Old Testament precursor to Jesus' feeding miracle.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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They did so, and had them all sit down.Keine Manuskripte zu diesem Vers
καὶ ἐποίησαν οὕτως καὶ ⸀κατέκλιναν ἅπαντας.
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Lk 9:14The preceding verse where Jesus gives the disciples the instruction to have the crowd sit down in groups of about fifty, which they now carry out in verse 15.Mk 6:39-40In Mark's parallel account of the feeding of the five thousand, Jesus commands the crowd to sit down in groups, and they sat down in groups of a hundred and fifty.Mt 14:19In Matthew's account of the feeding of the five thousand, Jesus orders the crowd to sit down on the grass, which corresponds to the action in Luke 9:15.Joh 6:10In John's account of the feeding of the five thousand, Jesus has people sit down, and there were about five thousand men. This parallels the disciples' obedience in having the crowd sit down.Mk 8:6At the feeding of the four thousand in Mark, Jesus commands the crowd to sit down on the ground, a similar situation where the crowd obeys and settles down for the meal.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Then he took the five loaves and the two fish, looked up to heaven, blessed them, broke them, and kept giving them to the disciples to set before the crowd.Keine Manuskripte zu diesem Vers
λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς ⸀παραθεῖναι τῷ ὄχλῳ.
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Mt 14:19The parallel text in Matthew about the feeding of the five thousand, where Jesus takes the five loaves and two fish, looks up to heaven, blesses, breaks the bread, and gives it to the disciples.Mk 6:41The parallel text in Mark about the feeding of the five thousand, where Jesus takes the loaves and fish, looks up to heaven, blesses, breaks them, and gives them to the disciples to distribute to the crowd.Joh 6:11The parallel text in John about the feeding of the five thousand, where Jesus takes the loaves, gives thanks, and distributes them to those seated there.Mt 15:36At the feeding of the four thousand, Jesus also takes the loaves and fish, gives thanks, breaks them, and gives them to the disciples who distribute them to the crowd – the same pattern as in Luke 9:16.Mk 8:6-7Mark's account of the feeding of the four thousand, where Jesus takes the loaves, gives thanks, breaks them, and gives them to the disciples to distribute, and also blesses the fish.Lk 22:19At the institution of the Lord's Supper, Jesus uses the same pattern of action: he takes the bread, gives thanks, breaks it, and gives it to the disciples – a Eucharistic pattern that mirrors the feeding miracle.Lk 24:30On the road to Emmaus, Jesus takes the bread, blesses it, breaks it, and gives it to the disciples – the moment of recognition that reflects the action in Luke 9:16.1Kor 11:24Paul recounts the words of institution for the Lord's Supper where Jesus takes the bread, gives thanks, and breaks it – the same liturgical pattern of taking, blessing/giving thanks, breaking, and giving.2Kön 4:42-44Elisha feeds a hundred men with twenty barley loaves, and there is food left over – an Old Testament parallel to Jesus' feeding miracle with the loaves that were distributed and satisfied the crowd.1Sam 9:13Samuel instructs that the food be blessed before the people eat – a parallel to how Jesus blessed the loaves and fish before distributing them.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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They all ate and were satisfied, and the pieces left over were picked up — twelve baskets full.Keine Manuskripte zu diesem Vers
καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
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2Mo 16:12The people of Israel were fed with manna in the wilderness – God feeds his people with bread miraculously, just as Jesus fed the five thousand.2Kön 4:43-44Elisha fed a hundred men with twenty loaves of barley bread, and there was some left over, just as twelve baskets remained after Jesus' miracle.Ps 132:15The Lord promises to feed the poor of Zion with bread – a messianic promise fulfilled when Jesus feeds the crowd.Ps 145:15-16The Lord gives food to all in due time and feeds every living thing – Jesus' miracle of the loaves shows that he is the Lord who feeds his people.Mt 14:20-21The parallel passage in Matthew about the feeding of the five thousand, where everyone ate and was satisfied, and twelve baskets were left over.Mt 15:37At the feeding of the four thousand, everyone ate and was satisfied, and seven baskets were left over – a similar miracle.Mk 6:42-43The parallel passage in Mark where everyone ate and was satisfied, and they gathered twelve baskets of leftover pieces of bread.Mk 8:8In Mark's account of the feeding of the four thousand, they ate and were satisfied, and seven baskets were left over.Joh 6:12-13The parallel passage in John where Jesus tells the disciples to gather what is left over, and they fill twelve baskets with pieces of bread.Joh 6:26-27Jesus points back to the miracle of the loaves and urges the crowd to work for the food that lasts forever, not just the perishable kind.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Once, while he was praying alone and his disciples were with him, he asked them, "Who do the crowds say I am?"Keine Manuskripte zu diesem Vers
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων· Τίνα με ⸂οἱ ὄχλοι λέγουσιν⸃ εἶναι;
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Mt 16:13The parallel passage in Matthew where Jesus asks the disciples the same question: "Who do people say that the Son of Man is?"Mk 8:27The parallel passage in Mark where Jesus asks the disciples: "Who do people say that I am?" This is the closest parallel to Luke's account.Lk 5:16Luke emphasizes Jesus' prayer life. Here Jesus withdraws to pray, just as he does in Luke 9:18 before asking the decisive question of the disciples.Lk 6:12Jesus prays alone before an important moment – here before choosing the twelve apostles. The same pattern is seen in Luke 9:18, where prayer precedes the decisive question about his identity.Lk 11:1Another example of Jesus' prayer practice in the Gospel of Luke, showing that Luke places special emphasis on Jesus praying at important occasions.Lk 9:7-9Herod asks exactly the same question that Jesus now poses to the disciples: "Who is this?" The popular answers (John, Elijah, one of the prophets) are the same in both texts.Lk 9:19-20The disciples' answer to Jesus' question, where they report public opinion and Peter confesses Jesus as God's Messiah. This is the direct continuation of verse 18.Mk 6:14-16Herod's and the people's speculations about Jesus' identity – whether he is John the Baptist, Elijah, or one of the prophets – are directly reflected in the question Jesus asks in Luke 9:18.Lk 3:21-22Jesus' prayer at his baptism in the Jordan, where his identity as God's Son is revealed. Prayer and revelation of identity are linked together, just as in 9:18 where prayer is followed by the question of who Jesus is.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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They answered, "John the Baptist; others say Elijah; and still others that one of the prophets of long ago has risen."Keine Manuskripte zu diesem Vers
οἱ δὲ ἀποκριθέντες εἶπαν· Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.
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Mt 16:14The parallel passage in Matthew where the disciples give the same answers: some say John the Baptist, others Elijah, and still others Jeremiah or one of the prophets.Mk 6:15The parallel passage in Mark where people think Jesus is John the Baptist, Elijah, or one of the prophets.Mk 8:28The parallel passage in Mark where Jesus asks his disciples who people say he is, and they answer John the Baptist, Elijah, or one of the prophets.Lk 9:7-8Herod hears about all that Jesus does, and some say that John has risen from the dead, others that Elijah has appeared, and still others that one of the old prophets has risen—the same views mentioned in verse 19.Mt 14:1-2Herod hears about Jesus' deeds and believes he is John the Baptist, who has risen from the dead, reflecting the public opinion noted in Luke 9:19.Lk 7:16The people say that a great prophet has arisen among them, which corresponds to the view that Jesus was one of the old prophets.Joh 1:21The people ask John if he is the Christ, Elijah, or the Prophet—the same categories used for Jesus in Luke 9:19.5Mo 18:15-18Moses' promise that the Lord will raise up a prophet like him. The expectation of 'one of the old prophets' in Luke 9:19 is linked to this hope for the coming prophet.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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"But what about you?" he asked. "Who do you say I am?" Peter answered, "The Christ of God."Keine Manuskripte zu diesem Vers
εἶπεν δὲ αὐτοῖς· Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ⸂Πέτρος δὲ ἀποκριθεὶς⸃ εἶπεν· Τὸν χριστὸν τοῦ θεοῦ.
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Mt 16:15-16The parallel passage in Matthew where Jesus asks the same question to the disciples, and Peter answers: "You are the Messiah, the Son of the living God." This is the most detailed version of Peter's confession.Mk 8:29The parallel passage in Mark where Peter confesses Jesus as the Messiah (Christ). Mark's version is the most concise: "You are the Messiah."Joh 6:68-69Peter's confession in the Gospel of John where he says: "You are the Holy One of God." Another occasion, but with a similar confession of Jesus' identity.Joh 11:27Martha's confession that Jesus is the Messiah, the Son of God, which corresponds to Peter's confession in content and theological significance.Joh 1:41Andrew tells his brother Simon Peter that they have found the Messiah (Christ), an early confession of Jesus' messianic identity.Lk 2:26Simeon had received a promise from the Holy Spirit that he would not die before he had seen the Lord's Messiah (Christ). The expression "the Lord's Anointed" / "God's Christ" connects directly to Peter's confession.Ps 2:2The psalm speaks of the Lord's anointed (Messiah), the same expression that Peter uses for Jesus: "God's Christ" (the anointed one).Dan 9:25-26Daniel's prophecy about the Anointed One (Messiah) who is to come, the Old Testament background for Peter's confession of Jesus as Christ (Messiah).Jes 61:1The prophecy about the anointed one (Messiah) upon whom the Lord's Spirit rests – a key text for understanding the concept of Messiah that Peter confesses.Apg 2:36On Pentecost, Peter proclaims that God has made Jesus both Lord and Messiah (Christ), an elaboration of the confession he gave in Luke 9:20.Joh 20:31John writes that his Gospel is written so that readers may believe that Jesus is the Messiah (Christ), the Son of God – the central content of Peter's confession.Lk 9:18-19The immediate context: Jesus first asks who the crowds say he is, and the disciples report that people think he is John the Baptist, Elijah, or one of the old prophets. Then Jesus directs the question directly to the disciples in verse 20.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Jesus warned them sternly not to tell this to anyone.Keine Manuskripte zu diesem Vers
Ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ ⸀λέγειν τοῦτο,
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Mt 16:20In Matthew's parallel account, Jesus strictly commands the disciples not to tell anyone that he is the Messiah, which directly corresponds to Luke 9:21.Mk 8:30Mark's parallel account where Jesus forbids the disciples from telling anyone about him after Peter confesses him as the Christ.Mk 1:34Jesus did not allow the evil spirits to speak because they knew who he was. This shows the same pattern where Jesus commands silence regarding his identity.Mk 3:12Jesus strictly commanded the unclean spirits not to make him known, another example of Jesus' command for silence concerning his messianic identity.Lk 5:14Jesus commanded the leper not to tell anyone, an earlier example in Luke of Jesus commanding silence after a revelation of his power.Lk 8:56After raising Jairus' daughter, Jesus commanded the parents not to tell anyone what had happened, a similar injunction to keep it secret.Mt 17:9After the transfiguration on the mountain, Jesus commands the disciples not to tell anyone about the vision until the Son of Man has risen from the dead, showing that the secrecy was temporary.Joh 6:15Jesus withdrew because the crowd wanted to make him king by force. This clarifies why Jesus wished to keep his messianic identity hidden—to avoid misunderstood messianic expectations.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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"The Son of Man must suffer many things," he said, "and be rejected by the elders, the chief priests, and the scribes, and be killed, and on the third day be raised."Keine Manuskripte zu diesem Vers
εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ⸀ἐγερθῆναι.
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Ps 118:22Psalm 118:22 speaks of the stone that the builders rejected, which became the cornerstone. This points prophetically to the rejection of the Son of Man by the elders, chief priests, and scribes, as Jesus predicts in Luke 9:22.Jes 53:3Isaiah 53:3 describes the Lord's suffering servant as despised and forsaken by men, a man of sorrows, well acquainted with sickness. This is a prophetic parallel to Jesus' prediction that the Son of Man must suffer greatly.Jes 53:10Isaiah 53:10 states that it was the Lord's will to crush his servant with suffering. The word 'Δεῖ' (it is necessary) in Luke 9:22 emphasizes the divine necessity of the suffering, as foretold in Isaiah.Hos 6:2Hosea 6:2 says "on the third day he will raise us up", which points to Jesus' resurrection on the third day, a central part of the prediction in Luke 9:22.Mt 16:21Matthew 16:21 is a direct parallel where Jesus begins to explain to his disciples that he must go to Jerusalem and suffer greatly from the elders, chief priests, and scribes, be killed, and rise on the third day.Mt 17:22-23Matthew 17:22-23 is another prediction of suffering where Jesus tells them that the Son of Man will be handed over into human hands, be killed, and rise on the third day.Mk 8:31Mark 8:31 is the closest parallel in the Gospel of Mark, where Jesus teaches that the Son of Man must suffer greatly, be rejected by the elders, chief priests, and scribes, be killed, and rise after three days.Mk 9:31Mark 9:31 is the second prediction of suffering in Mark, where Jesus again predicts his death and resurrection.Lk 17:25Luke 17:25 repeats the theme that the Son of Man must first suffer greatly and be rejected by this generation, reinforcing the message in Luke 9:22.Lk 18:31-33Luke 18:31-33 is the third prediction of suffering in the Gospel of Luke, where Jesus describes in detail his suffering, death, and resurrection on the third day.Lk 24:7Luke 24:7 refers back to Jesus' own prediction that the Son of Man must be handed over into the hands of sinful men, be crucified, and rise on the third day – a direct fulfillment of Luke 9:22.Lk 24:46Luke 24:46 summarizes after the resurrection that Christ had to suffer and rise from the dead on the third day, as it was written – confirming the prediction in 9:22.Apg 4:10-11Acts 4:10-11 proclaims that Jesus of Nazareth was crucified and raised by God, and that he is the stone rejected by the builders. This connects rejection, death, and resurrection from Luke 9:22.1Kor 15:41 Corinthians 15:4 confirms that Christ was buried and rose on the third day according to the Scriptures, which is the apostolic confirmation of what Jesus predicted in Luke 9:22.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Then he said to them all: "If anyone would come after me, let him deny himself and take up his cross daily and follow me.Keine Manuskripte zu diesem Vers
Ἔλεγεν δὲ πρὸς πάντας· Εἴ τις θέλει ὀπίσω μου ⸂ἔρχεσθαι, ἀρνησάσθω⸃ ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ ⸂καθʼ ἡμέραν⸃, καὶ ἀκολουθείτω μοι.
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Mt 16:24Parallel passage in Matthew where Jesus says the same thing: "If anyone would come after me, let him deny himself and take up his cross and follow me."Mk 8:34Parallel passage in Mark where Jesus speaks to the crowd and disciples with the same message about denying oneself, taking up one's cross, and following Him.Lk 14:27Jesus repeats similar words later in Luke: "Whoever does not carry their own cross and come after me cannot be my disciple." This elaborates on the requirement of cross-bearing as a condition for discipleship.Mt 10:38Jesus says: "Whoever does not take up their cross and follow me is not worthy of me." An earlier statement in Matthew with the same theme of cross-bearing and discipleship.Röm 8:13Paul writes that if we live according to the flesh, we will die, but if by the Spirit we put to death the deeds of the body, we will live. This expresses denying oneself in practice.Gal 2:20Paul says: "I have been crucified with Christ. It is no longer I who live, but Christ lives in me." This is a practical outworking of denying oneself and taking up one's cross daily.Gal 5:24"Those who belong to Christ Jesus have crucified the flesh with its passions and desires." Taking up one's cross daily involves crucifying the old self.Gal 6:14Paul says that he will boast in nothing except the cross of our Lord Jesus Christ, by which the world has been crucified to him and he to the world. The cross as a principle of life.Röm 6:6"We know that our old self was crucified with Him." Denying oneself and taking up one's cross daily is theologically grounded in connection with Christ's crucifixion.Phil 3:18Paul speaks tearfully about those who are enemies of the cross of Christ – a contrast to those who take up their cross daily and follow Jesus.Lk 9:24-25The immediately following verse elaborates on the meaning: whoever wants to save their life will lose it, but whoever loses their life for Jesus' sake will save it. This explains what it means to deny oneself.1Joh 2:15-16John urges us not to love the world or anything in the world. Denying oneself daily involves turning away from worldly desires.Mt 16:25Jesus' reasoning for self-denial: "For whoever wants to save their life will lose it, but whoever loses their life for my sake will find it."Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it.Keine Manuskripte zu diesem Vers
ὃς γὰρ ⸀ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, οὗτος σώσει αὐτήν.
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Mt 10:39Jesus says that whoever finds their life will lose it, and whoever loses their life for his sake will find it – the same paradoxical principle of losing and finding life.Mt 16:25Parallel passage in Matthew where Jesus says that whoever wants to save their life will lose it, but whoever loses their life for his sake will find it.Mk 8:35Parallel passage in Mark where Jesus speaks about how whoever wants to save their life will lose it, but whoever loses their life for the sake of Jesus and the gospel will save it.Lk 17:33Jesus repeats the same principle in another context in Luke: Whoever seeks to save their life will lose it, and whoever loses it will save it.Joh 12:25Jesus says that whoever loves their life will lose it, and whoever hates their life in this world will keep it for eternal life – the same fundamental principle expressed with slightly different words.Phil 1:21Paul expresses a similar principle: For him, to live is Christ and to die is gain – giving up one's own life for the sake of Christ is actually winning.Offb 2:10Jesus encourages the church in Smyrna to be faithful until death, and he will give them the crown of life – losing one's life for the sake of Christ leads to eternal life.Offb 12:11They overcame the accuser by the blood of the Lamb and by the word of their testimony, and they did not love their lives even unto death – they were willing to lose their lives and thus won victory.Lk 9:23The preceding verse in the same context where Jesus calls the disciples to deny themselves, take up their cross daily, and follow him – this is the prerequisite for the paradox expressed in verse 24.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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What good is it for someone to gain the whole world and yet lose or forfeit his very self?Keine Manuskripte zu diesem Vers
τί γὰρ ὠφελεῖται ἄνθρωπος κερδήσας τὸν κόσμον ὅλον ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς;
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Ps 49:7-8The psalmist speaks of how no one can buy their way out of death with wealth—a parallel to the idea that it profits a person nothing to gain the whole world but lose themselves.Pred 1:2-3Ecclesiastes declares that all is vanity and emptiness, emphasizing that worldly gain has no value for the soul.Pred 5:15-16Ecclesiastes describes how humans leave the world just as naked as they came, unable to take with them anything they have worked for—paralleling the truth that it profits nothing to gain the whole world.Hi 2:4Satan says that a person will give all they have for their life—this highlights the value of life compared to material things.Mt 16:26Matthew's parallel passage where Jesus asks what it profits a person if they gain the whole world but lose their soul, and what a person can give in exchange for their soul.Mk 8:36-37Mark's parallel passage with the same statement from Jesus that it does not profit a person to gain the whole world and lose their soul.Phil 3:7-8Paul counts everything he once regarded as gain as loss for the sake of Christ, and considers all things as rubbish so that he may win Christ—a thematic parallel to giving up the world for the salvation of the soul.1Joh 2:15-17John warns against loving the world or anything in it, for the world and its desires are passing away—underscoring the futility of gaining the world at the expense of the soul.Jak 4:14James reminds us of life's transience—life is like a vapor that appears for a little while and then vanishes—emphasizing that worldly gain is fleeting.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Whoever is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels.Keine Manuskripte zu diesem Vers
ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων.
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Mt 10:33Jesus says that whoever denies him before men, he will deny before his Father in heaven – parallel to being ashamed of Jesus and his words.Mk 8:38Direct parallel text in the Gospel of Mark: whoever is ashamed of Jesus and his words in this adulterous and sinful generation, the Son of Man will be ashamed of when he comes in the glory of his Father with the holy angels.Mt 16:27Matthew's parallel about the coming of the Son of Man in his Father's glory with his angels, when he will repay each according to their deeds.2Tim 1:8Paul urges Timothy not to be ashamed of the testimony about our Lord – the same theme of not being ashamed of Jesus and the gospel.Röm 1:16Paul declares that he is not ashamed of the gospel, for it is the power of God for salvation – the counterpart to not being ashamed of Jesus and his words.Lk 12:8-9Jesus says that whoever confesses him before men, the Son of Man will confess before the angels of God, and whoever denies him will be denied – a closely related theme.Dan 7:13-14Daniel's vision of the Son of Man coming with the clouds of heaven and receiving glory and kingdom – background for Jesus' words about the coming of the Son of Man in glory.Mt 25:31The Son of Man comes in his glory with all the angels – fulfillment of the promise of the glorious coming of the Son of Man.1Thess 3:13Paul prays that hearts may be strengthened to stand blameless in holiness before God our Father when the Lord Jesus comes with all his holy ones.Jud 1:14Enoch prophesied that the Lord will come with his ten thousands of holy ones to execute judgment – the coming of the Son of Man with the holy ones.2Petr 2:2Peter urges holding fast to the words spoken by the holy prophets and the command of the Lord – not being ashamed of the Lord's words.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Truly I tell you, there are some standing here who will not taste death before they see the kingdom of God."Keine Manuskripte zu diesem Vers
λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν ⸀αὐτοῦ ⸀ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ.
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Mt 16:28Parallel passage in Matthew: "Truly, I tell you, some of those standing here will not taste death before they see the Son of Man coming in his kingdom."Mk 9:1Parallel passage in Mark: "Truly, I tell you, some of those standing here will not taste death before they see that the kingdom of God has come with power."Lk 9:28-36The Transfiguration on the mountain follows immediately after this promise, and many interpreters view the Transfiguration as a partial fulfillment of Jesus' words that some would see the kingdom of God.Joh 8:51-52Jesus uses the same expression "taste death" (γεύσωνται θανάτου) in John, where he says that whoever holds fast to his word will never taste death.Hebr 2:9The book of Hebrews also uses the expression "taste death" (γεύσηται θανάτου) regarding Jesus, who tasted death for everyone.2Petr 1:16-18Peter refers to the Transfiguration on the mountain as an eyewitness example of Christ's power and return, which connects to the promise to "see the kingdom of God."Mt 17:1-8The Transfiguration on the mountain in Matthew, where Peter, James, and John saw Jesus' glory – often understood as the fulfillment of the promise to see the kingdom of God.Mt 24:34Jesus' words that "this generation" will not pass away before all these things happen are thematically related to the promise in Luke 9:27 that some of those present would see the kingdom of God.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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About eight days after saying this, Jesus took Peter, John, and James with him and went up on the mountain to pray.Keine Manuskripte zu diesem Vers
Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ ⸀καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι.
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Mt 17:1Matthew's parallel account of the transfiguration on the mountain, where Jesus takes Peter, James, and John up a high mountain. Matthew specifies 'six days later' instead of Luke's 'about eight days'.Mk 9:2Mark's parallel account of the transfiguration on the mountain, where Jesus takes Peter, James, and John up a high mountain. Mark also specifies 'six days later', as in Matthew.Lk 9:18-22The preceding context in Luke, where Jesus asks his disciples who people say he is, Peter's confession, and Jesus' prediction of his suffering – the words ('τοὺς λόγους τούτους') to which verse 28 refers back.Lk 8:51Another occasion when Jesus chose specifically Peter, John, and James as his closest disciples – at the raising of Jairus' daughter.Mk 14:33Also in Gethsemane, Jesus takes Peter, James, and John with him, showing that these three formed an inner circle among the twelve.Lk 6:12Jesus went up on the mountain to pray, just as he does here. Luke places special emphasis on Jesus' prayer life, and this is another example of Jesus withdrawing to the mountain to pray.Lk 22:39-41Jesus goes to the Mount of Olives to pray, again with his disciples. Luke once more highlights the connection between mountains, prayer, and revelation.2Petr 1:16-18Peter refers back to the transfiguration on the mountain as an eyewitness account of Jesus' majesty, specifically mentioning the holy mountain where they were with him.2Mo 24:1Moses took Aaron, Nadab, and Abihu up Mount Sinai to meet God – a typological parallel to Jesus taking three disciples up the mountain for divine revelation.2Mo 34:29Moses' face shone when he came down from Mount Sinai after speaking with God, an Old Testament parallel to Jesus' transfiguration on the mountain.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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As he was praying, the appearance of his face changed, and his clothing became dazzling white.Keine Manuskripte zu diesem Vers
καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.
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2Mo 34:29-35When Moses came down from Mount Sinai, his face shone after speaking with God. This is a parallel to Jesus' transfiguration, where his face was also changed during prayer.Mt 17:2Matthew's parallel account of the transfiguration on the mountain, where Jesus' face shone like the sun and his clothes became white as light.Mk 9:2-3Mark's parallel account of the transfiguration, where Jesus' clothes became dazzling white, whiter than anyone on earth could bleach them.2Petr 1:16-18Peter testifies that he was an eyewitness to Jesus' majesty and glory on the holy mountain, a direct reference to the transfiguration on the mountain.Offb 1:14-16John's vision of the glorified Christ in Revelation, where his face was like the sun and his clothes were white – parallel to the transfiguration in Luke 9:29.Dan 10:6In Daniel's vision, a figure is described with a face like lightning and clothes of white linen, which recalls Jesus' transfigured appearance.2Kor 3:18Paul writes that believers are transformed from glory to glory by reflecting the Lord's glory, a theological echo of the transfiguration.Phil 3:21Paul writes that Christ will transform our lowly body and make it like his glorious body, which was revealed at the transfiguration.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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And suddenly two men were talking with him — Moses and Elijah.Keine Manuskripte zu diesem Vers
καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωϋσῆς καὶ Ἠλίας,
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2Mo 3:1-6Moses met God on the mountain in the burning bush, and he is one of the two men who appear together with Jesus on the Mount of Transfiguration.2Mo 34:29-35Moses' face shone after speaking with God on Mount Sinai, which forms a parallel to Jesus' transfiguration on the mountain.5Mo 18:15-18Moses prophesied about a coming prophet like himself, and his presence on the Mount of Transfiguration confirms Jesus as the fulfillment of this prophecy.1Kön 17:1Elijah is a central prophetic figure in the Old Testament, and his presence together with Moses points to how the Law and the Prophets testify about Jesus.1Kön 19:8-13Elijah met God on Mount Horeb (Sinai), which parallels the scene on the Mount of Transfiguration where he again stands in God's presence.Mt 17:3Matthew's parallel account of the transfiguration on the mountain where Moses and Elijah appear and speak with Jesus.Mk 9:4Mark's parallel account of the transfiguration on the mountain where Elijah and Moses appear and speak with Jesus.Lk 9:31The next verse elaborates on what Moses and Elijah spoke with Jesus about, namely his departure (exodus) which he was to accomplish in Jerusalem.Joh 1:45Philip testifies that Jesus is the one whom Moses in the Law and the Prophets wrote about, which is confirmed by the presence of Moses and Elijah on the Mount of Transfiguration.Offb 11:3-6The two witnesses in Revelation have traits reminiscent of both Moses (plagues over the waters) and Elijah (fire from his mouth, shutting up the sky), the two who appeared with Jesus on the Mount of Transfiguration.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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They appeared in glory and spoke about his departure, which he was about to accomplish at Jerusalem.Keine Manuskripte zu diesem Vers
οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ.
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Lk 9:22Jesus had already predicted his suffering, death, and resurrection in Jerusalem—the 'departure' (exodus) that Moses and Elijah spoke with him about.Lk 9:51Luke uses the expression that Jesus was to be 'taken up' and turned his face toward Jerusalem, which connects to the 'departure' (ἔξοδος) he was to complete there.Lk 13:33Jesus says that a prophet cannot perish outside of Jerusalem, confirming that his 'departure' would take place precisely in Jerusalem.Lk 24:25-27The risen Jesus explains that the Christ had to suffer all these things and enter into his glory—Moses and the prophets had predicted this, just as Moses and Elijah spoke about on the mountain.2Petr 1:15Peter uses the same Greek word ἔξοδος (departure) concerning his own death, a word that connects to Jesus' 'departure' in Jerusalem.Hebr 2:3The author emphasizes that such a great salvation was first proclaimed by the Lord himself—Jesus' 'departure' in Jerusalem was the fulfillment of the work of salvation.2Mo 12:1-2The original exodus from Egypt under Moses serves as a typological background for Jesus' 'exodus' in Jerusalem—his death and resurrection as the new deliverance.Jes 53:3-5Isaiah prophesied about the Lord's suffering servant who would bear people's sicknesses and wounds—this is the suffering that Moses and Elijah spoke with Jesus about.5Mo 18:15Moses predicted that God would raise up a prophet like himself. The fact that Moses speaks with Jesus about his 'departure' underscores that Jesus is this prophet who fulfills a new exodus.Mt 17:3Matthew's parallel account of the transfiguration on the mountain, where Moses and Elijah appeared and spoke with Jesus.Mk 9:4Mark's parallel account of the transfiguration, where Elijah and Moses speak with Jesus.Joh 12:23-24Jesus speaks about the hour having come when the Son of Man is to be glorified, and that the grain of wheat must fall into the earth and die—this is the core of the 'departure' he was to complete in Jerusalem.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Peter and his companions were heavy with sleep, but when they came fully awake, they saw his glory and the two men standing with him.Keine Manuskripte zu diesem Vers
ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ.
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Lk 9:28-29The context of the Transfiguration on the mountain, where Jesus took Peter, John, and James up the mountain to pray, and his appearance was transformed.2Petr 1:16-18Peter refers back to the Transfiguration on the mountain as an eyewitness account, where they saw Jesus' glory (δόξα) – the same majesty mentioned in Luke 9:32.Mt 17:1-2Matthew's parallel account of the Transfiguration on the mountain, where the disciples saw Jesus' glory and the two men (Moses and Elijah) standing with him.Mk 14:40In Gethsemane, Jesus found the disciples asleep, their eyes weighed down by sleep (βεβαρημένοι) – the same word is used in Luke 9:32 to describe Peter's and the others' drowsy state.Mt 26:43A parallel to Matthew's account of the disciples in Gethsemane, where their eyes were heavy with sleep – the same theme as Peter's drowsy condition during the Transfiguration.Joh 1:14John testifies that they saw the glory of the Word (δόξαν), glory as of the only Son from the Father – thematically parallel to the disciples seeing Jesus' divine glory.Mk 9:2-4Mark's parallel account of the Transfiguration, where Peter, James, and John see Jesus transfigured together with Elijah and Moses.2Mo 34:29-30When Moses came down from Mount Sinai, his face shone after speaking with God – an Old Testament parallel to the divine glory revealed on the mountain of the Transfiguration.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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As the men were leaving him, Peter said to Jesus, "Master, it is good for us to be here. Let us put up three shelters — one for you, one for Moses, and one for Elijah." He did not know what he was saying.Keine Manuskripte zu diesem Vers
καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ⸀ὁ Πέτρος πρὸς τὸν Ἰησοῦν· Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωϋσεῖ καὶ μίαν Ἠλίᾳ, μὴ εἰδὼς ὃ λέγει.
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2Mo 33:18-23Moses wished to see God's glory, and God let His glory pass before him. Peter's desire to remain on the mountain reflects this wish to stay in the nearness of God's glory.3Mo 23:34-43The Feast of Tabernacles (Sukkot), where Israel was to dwell in huts/tents. Peter's suggestion to build three huts can be linked to this feast and its significance as a reminder of God's presence.Mt 17:4The parallel passage in Matthew where Peter suggests building three huts for Jesus, Moses, and Elijah during the transfiguration on the mountain.Mk 9:5-6The parallel passage in Mark where Peter suggests building three huts. Mark explicitly adds that Peter did not know what to say, for they were terrified.Lk 5:5Peter calls Jesus 'Master' (Epistata), the same form of address used here in 9:33, which shows Peter's consistent reverent approach to Jesus.Lk 9:28-32The immediate context where Jesus takes Peter, James, and John up the mountain, and Moses and Elijah appear in glory – the background for Peter's statement.2Petr 1:16-18Peter himself refers back to the transfiguration on the mountain as a testimony to Jesus' majesty and glory, which he was an eyewitness to.Joh 1:14The Word became flesh and 'tabernacled' (pitched His tent) among us – Peter's wish to build huts/tents reflects the theme of God's presence dwelling among people.Offb 21:3God's dwelling (tent/tabernacle) among humanity – the final fulfillment of God's presence among His people, which Peter, in his eagerness, wished to realize already on the mountain.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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While he was speaking, a cloud came and overshadowed them, and they were afraid as they entered the cloud.Keine Manuskripte zu diesem Vers
ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ⸀ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ ⸂εἰσελθεῖν αὐτοὺς⸃ εἰς τὴν νεφέλην.
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2Mo 24:15-18When Moses went up on Mount Sinai, the cloud covered the mountain, and the glory of the Lord rested on Mount Sinai. The cloud covered it for six days. This cloud as a sign of God's presence parallels the cloud that overshadowed the disciples at the Transfiguration.2Mo 40:34-35The cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. Moses could not enter the tent of meeting because the cloud rested over it. The glory-cloud of God that overshadows is a recurring theme linked to the cloud in the Transfiguration scene.1Kön 8:10-11When the priests came out of the Holy Place, the cloud filled the house of the Lord. The priests could not stand and serve because of the cloud, for the glory of the Lord filled the house. God's presence manifested through the cloud creates awe and fear, just as the disciples were afraid when they entered the cloud.Mt 17:5Matthew's parallel account of the Transfiguration on the mountain, where a bright cloud overshadowed them and a voice sounded from the cloud. The disciples fell face down and were greatly afraid.Mk 9:7Mark's parallel account of the Transfiguration, where a cloud came and overshadowed them, and a voice sounded from the cloud.2Mo 19:16On the morning of the third day, there was thunder and lightning and a thick cloud over the mountain. All the people in the camp trembled with fear. The fear of God's presence manifested through the cloud parallels the disciples' fear when they entered the cloud.5Mo 4:11The people stood at the foot of the mountain, and the mountain burned with fire up to the sky, with darkness, clouds, and thick mist. God's presence in the cloud on the mountain is a theme repeated at the Transfiguration on the mountain.Lk 1:35The angel told Mary that the power of the Most High will overshadow her (ἐπισκιάσει). The same Greek verb is used for the cloud that overshadowed (ἐπεσκίαζεν) the disciples, linking God's power and presence in both events.2Petr 1:17-18Peter himself testifies to the Transfiguration scene where they heard the voice from the exalted glory when they were with Jesus on the holy mountain. This confirms the event with the cloud and God's voice.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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And a voice came from the cloud, saying, "This is my Son, my Chosen One; listen to him!"Keine Manuskripte zu diesem Vers
καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ⸀ἐκλελεγμένος, αὐτοῦ ἀκούετε.
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5Mo 18:15Moses prophesied that God would raise up a prophet like himself, and the people should listen to him—'you shall listen to him'—which is directly reflected in the words 'αὐτοῦ ἀκούετε' (listen to him).Ps 2:7The psalm declares, 'You are my Son; today I have begotten you,' which forms the background for the divine declaration from the cloud, 'This is my Son.'Jes 42:1The Lord's servant is referred to as the chosen one: 'my servant whom I uphold, my chosen one in whom my soul delights.' The word 'ὁ ἐκλελεγμένος' (the chosen one) in Luke 9:35 has a strong connection to this passage from Isaiah.Mt 3:17At Jesus' baptism, a similar voice sounded from heaven: 'This is my beloved Son; with him I am well pleased.' This is a parallel divine proclamation.Mt 17:1-5Matthew's parallel account of the transfiguration on the mountain, where the voice from the cloud says, 'This is my beloved Son; with him I am well pleased. Listen to him!'Mk 9:2-7Mark's parallel account of the transfiguration, where the voice from the cloud says, 'This is my beloved Son. Listen to him!'2Petr 1:17-18Peter testifies that he heard the voice from heaven on the holy mountain: 'This is my beloved Son; with him I am well pleased.' This confirms the account of the transfiguration.Jes 44:1-2The Lord speaks about his chosen servant Israel/Jacob, but prophetically points to the chosen Messiah. The term 'chosen' is linked to Luke 9:35.Joh 1:34John the Baptist testifies: 'I have seen it and have testified that this is the Son of God.' Here, the identity of the Son of God is confirmed just as in the transfiguration scene.5Mo 18:18-19God says he will put his words in the prophet's mouth, and whoever does not listen to those words shall be held accountable. This supports the command 'listen to him' in Luke 9:35.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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When the voice had spoken, they found Jesus alone. And they kept silent, telling no one in those days anything of what they had seen.Keine Manuskripte zu diesem Vers
καὶ ἐν τῷ γενέσθαι τὴν φωνὴν ⸀εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν.
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Lk 9:21-22Jesus had previously commanded the disciples not to tell anyone that he was the Christ, and predicted his suffering. The disciples' silence after the transfiguration on the mountain corresponds with this command to keep it secret.Mt 17:1-9Matthew's parallel account of the transfiguration on the mountain, where Jesus also commands the disciples not to tell anyone about the vision until the Son of Man has risen from the dead.Mk 9:2-10Mark's parallel account of the transfiguration on the mountain, where the disciples kept this to themselves and discussed what rising from the dead meant.Lk 9:34-35The verse just before, where a cloud came over them and a voice sounded from the cloud. Luke 9:36 tells what happened after the voice had sounded – Jesus was found alone, and Moses and Elijah were gone.Mt 17:8In Matthew's account, the disciples lift their eyes and see no one else but Jesus alone, which corresponds to Luke's description that Jesus was found alone after the voice had sounded.Mk 9:8-9Mark describes the same moment: suddenly they looked around and saw no one else but Jesus alone with them, and he forbade them to tell anyone about what they had seen.2Petr 1:16-18Peter later refers back to the transfiguration on the mountain as an eyewitness, confirming that they saw Jesus' glory and heard the voice from heaven – even though they originally kept silent about the experience.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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The next day, when they came down from the mountain, a large crowd met him.Keine Manuskripte zu diesem Vers
Ἐγένετο ⸀δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς.
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Mt 17:14Matthew's parallel account of when they came down from the mountain after the transfiguration and were met by a crowd.Mk 9:14-15Mark's parallel account of when Jesus came down from the mountain after the transfiguration and a large crowd met them.Lk 9:28-36The preceding account of Jesus' transfiguration on the mountain, which is the background for why they now come down from the mountain the next day.Lk 9:38-43The following account of the man in the crowd who cries out to Jesus for help with his demon-possessed son—the event that takes place after Jesus meets the large crowd.Lk 8:40A similar situation where a crowd received Jesus, showing a recurring pattern in Luke of large crowds gathering around Jesus.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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A man in the crowd cried out, "Teacher, I beg you, look at my son — he is my only child.Keine Manuskripte zu diesem Vers
καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ⸀ἐβόησεν λέγων· Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής ⸂μοί ἐστιν⸃,
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Mt 17:14-15Matthew's parallel account of the same event where a man comes to Jesus, kneels, and asks him for help with his demon-possessed son.Mk 9:17-18Mark's parallel account where a father from the crowd comes to Jesus and tells him about his son who is possessed by an evil spirit.Lk 7:12Luke also uses the word 'μονογενής' (only begotten) here regarding the widow's only son in Nain, showing a thematic link to the only son mentioned in Luke 9:38.Lk 8:42Jairus' daughter is also described as 'μονογενής' (only daughter), which thematically connects this event to Luke 9:38 where the father asks for help with his only son.Joh 3:16The word 'μονογενής' (only begotten/only) is used of God's Son, the same rare word that the father uses about his only son in Luke 9:38.Lk 9:42The continuation of the account where Jesus heals the boy, showing that Jesus' response to the father's prayer was to cast out the evil spirit and return the boy to his father.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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A spirit seizes him, and suddenly he screams; it throws him into convulsions so that he foams at the mouth. It leaves him only with great difficulty, and it mauls him as it goes.Keine Manuskripte zu diesem Vers
καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξαίφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ ⸀μόγις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν·
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Mk 9:17-18The parallel account in Mark gives a detailed description of the evil spirit's effect on the boy – it throws him down, he foams at the mouth, gnashes his teeth, and becomes rigid. This corresponds with Luke's description that the spirit seizes him, he cries out, and the spirit convulses him with foam.Mk 9:20Mark describes how the spirit tore and mangled the boy when he was brought to Jesus – the spirit threw him into a seizure, and he rolled on the ground foaming at the mouth. The expression "σπαράσσει" (tears/mangles) is also used here.Mk 9:26Mark tells us that the spirit cried out, tore and mangled the boy violently, and came out, leaving the boy like dead. This shows the destructive and violent character of the spirit, as also described in Luke 9:39.Mt 17:15The parallel account in Matthew where the father describes his son's suffering – he is moonstruck and suffers greatly, often falling into fire and often into water. This is the same event as in Luke 9:39.Mk 1:26An unclean spirit that tears and mangles a person and cries out loudly before it comes out. The words "σπαράξαν" and "κράξαν" are used here in the same way as in Luke 9:39, showing the violent behavior of the evil spirit when it seizes someone.Lk 9:42The continuation of the same account where Jesus rebukes the unclean spirit, heals the boy, and gives him back to his father. The spirit threw the boy down and tore at him here as well, confirming the violent character described in verse 39.Lk 4:35A demon throws a person down among them before it comes out. This shows a similar pattern to Luke 9:39, where the spirit tears at the person and only reluctantly leaves him.Mk 5:4-5The description of the possessed man in the country of the Gerasenes who could not be tamed, who tore chains and shackles apart, and who constantly cried out and cut himself with stones. This illustrates the destructive and violent power of evil spirits, as also described in Luke 9:39.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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I begged your disciples to drive it out, but they could not."Keine Manuskripte zu diesem Vers
καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν.
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Mt 17:16The parallel passage in Matthew where the disciples could not cast out the demon: "I brought him to your disciples, but they could not heal him."Mk 9:18The parallel passage in Mark where the father tells Jesus that he asked the disciples to cast out the spirit, but they were unable to do it.Mk 9:28-29Jesus explains privately to the disciples that this kind can only be driven out by prayer, which clarifies why they were unable to succeed.Mt 17:19-20The disciples ask Jesus why they could not drive out the demon, and Jesus answers that it was because of their little faith.Lk 9:1Jesus had previously given the twelve power and authority over all evil spirits, making it striking that they still could not cast out this demon.Lk 10:17The seventy returned with joy and said that even the evil spirits were subject to them in Jesus' name—a contrast to the disciples' inability in this case.Mk 6:7Jesus sent out the twelve and gave them authority over unclean spirits, emphasizing that they normally had been granted this power.Apg 19:13-16The story of the sons of Sceva who tried to cast out evil spirits without genuine spiritual authority—another example of failed exorcism.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Jesus answered, "You unbelieving and perverse generation, how long must I be with you and put up with you? Bring your son here."Keine Manuskripte zu diesem Vers
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ⸂ὧδε τὸν υἱόν σου⸃.
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5Mo 32:5Moses calls Israel a 'perverse and crooked generation' (Deut 32:5), using the same language as Jesus does here with 'faithless and twisted generation' (γενεὰ ... διεστραμμένη).5Mo 32:20The Lord calls Israel 'a perverse generation' and children without faithfulness, which reflects Jesus' expression 'faithless and twisted generation'.4Mo 14:27God refers to the people of Israel as a 'wicked congregation' that grumbles against Him, asking how long He must endure them—parallel to Jesus' question, 'How long shall I be with you and bear with you?'Jes 46:4Isaiah speaks of God carrying and enduring His people; Jesus' words 'how long shall I bear with you' (ἀνέξομαι ὑμῶν) reflect a similar divine patience toward a rebellious people.Mt 17:17The parallel passage in Matthew where Jesus says, 'You faithless and twisted generation! How long shall I be with you? How long shall I bear with you?'—the same event and nearly identical wording.Mk 9:19The parallel passage in Mark where Jesus says, 'You faithless generation! How long shall I be with you? How long shall I endure you?'—the same event at the foot of the Mount of Transfiguration.Phil 2:15Paul uses the expression 'a crooked and twisted generation' (γενεᾶς σκολιᾶς καὶ διεστραμμένης), which is closely related to Jesus' wording here and alludes to Deut 32:5.Apg 2:40Peter urges the people to be saved from this 'crooked generation' (γενεᾶς τῆς σκολιᾶς), addressing the same theme of a twisted generation that Jesus confronted.4Mo 14:11The Lord asks Moses, 'How long will this people despise me, and how long will they refuse to believe in me?'—parallel to Jesus' frustration over the people's unbelief.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Even as the boy was coming, the demon threw him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.Keine Manuskripte zu diesem Vers
ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.
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Mt 17:18Parallel account in Matthew where Jesus threatens the demon and it leaves the boy, and he was healed from that hour.Mk 9:25-27Parallel account in Mark where Jesus threatens the unclean spirit, commands it to come out, and the boy is healed.Mk 1:25-26Jesus threatens an unclean spirit and commands it to come out, an early example of Jesus' authority over unclean spirits.Lk 4:35Jesus threatens an unclean spirit and commands it to leave a man, and the demon throws him down but comes out without harming him – the same pattern of threat and healing.Lk 7:15Jesus gives a son back to his mother, parallel to how Jesus here gives the boy back to his father – the motif of returning a child to the parent.1Kön 17:23Elijah returns the raised boy to his mother, a motif that Luke seems to echo when Jesus returns the boy to his father.Lk 8:29Jesus commands the unclean spirit to leave a man – showing Jesus' authority over demons by threatening them.Lk 9:1Jesus had given the disciples power over all evil spirits and to heal diseases, which forms the background for their inability to drive out the demon in this account.Apg 10:38Peter summarizes Jesus' ministry: he went about doing good and healing all who were oppressed by the devil – a summary that includes events like this one.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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They were all astonished at the majesty of God. While everyone was marveling at all that he was doing, he said to his disciples,Keine Manuskripte zu diesem Vers
ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ⸀ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ·
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Lk 9:42The context for this verse: Jesus heals a boy with an unclean spirit, which leads everyone to be amazed at the greatness of God.Lk 4:32The people were amazed (ἐξεπλήσσοντο) by Jesus' teaching; the same Greek verb is used here as in Luke 9:43.Lk 5:26After a healing, all were seized with wonder and praised God—a similar reaction to that in Luke 9:43 where everyone was astonished at the greatness of God.Mt 17:22-23Matthew's parallel account where Jesus predicts his suffering and death right after healing the boy, corresponding to the second part of Luke 9:43 where Jesus speaks to his disciples.Mk 9:15In Mark's parallel account, the crowd was greatly amazed when they saw Jesus—a similar reaction of wonder.Mk 9:31-32Mark's parallel where Jesus teaches the disciples about his impending suffering and death, corresponding to Jesus' words to the disciples in the second half of Luke 9:43.Mt 17:14-18Matthew's parallel account of the healing of the boy where the crowd witnesses Jesus' power, which lies behind the people's amazement in Luke 9:43.Lk 9:44-45The direct continuation where Jesus tells the disciples that the Son of Man will be handed over into human hands—the content of what Jesus said to the disciples according to the last part of verse 43.Lk 7:16The people praised God after Jesus raised the widow's son in Nain—a similar reaction to the greatness of God as in Luke 9:43.Lk 13:17The crowd rejoiced over all the wonderful deeds Jesus did—parallel to everyone being amazed at everything he did (πᾶσιν οἷς ἐποίει).2Petr 1:16Peter uses the word μεγαλειότητι (greatness/majesty) to describe Christ's greatness which he witnessed firsthand—the same rare word used in Luke 9:43 regarding God's greatness.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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"Let these words sink deep into your ears: the Son of Man is about to be delivered into human hands."Keine Manuskripte zu diesem Vers
Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους, ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.
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Lk 9:22Jesus' first prediction of suffering in Luke, where he says that the Son of Man must suffer greatly and be rejected – the same theme about the suffering of the Son of Man as in 9:44.Lk 18:31-33Jesus' third prediction of suffering in Luke, where he again tells the disciples that the Son of Man will be handed over (παραδοθήσεται) to the Gentiles – the same motif of being delivered into human hands.Lk 24:6-7The angels at the empty tomb remind the women that Jesus said the Son of Man had to be delivered into the hands of sinful men – a direct reference back to the words in 9:44.Mt 17:22-23Matthew's parallel to Jesus' prediction that the Son of Man will be handed over into human hands, with corresponding wording about παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.Mk 9:31-32Mark's parallel suffering prediction where Jesus says that the Son of Man will be delivered into human hands – the closest parallel text to Luke 9:44.2Mo 17:14God commands Moses to write this as a memorial – the expression "put these words in their ears" (Θέσθε εἰς τὰ ὦτα) has a parallel in Old Testament formulations about taking God's words to heart and remembering them.5Mo 31:19Moses commands the people to put the words in their mouths and ears as a testimony – a linguistic parallel to Jesus' exhortation "Take these words to your hearts".1Sam 8:12Samuel urges the people to pay attention to the words he has spoken – a similar exhortation to listen carefully to important words, as Jesus does in Luke 9:44.Mt 26:45-46Jesus says that the Son of Man is being handed over (παραδίδοται) into the hands of sinners, the fulfillment of the predictions about being delivered – including the one in Luke 9:44.Apg 2:23Peter proclaims that Jesus was handed over according to God's set plan and foreknowledge – a theological elaboration of what Jesus predicted in Luke 9:44 about being delivered.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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But they did not understand this saying; it was hidden from them so that they could not grasp it, and they were afraid to ask him about it.Keine Manuskripte zu diesem Vers
οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο, καὶ ἦν παρακεκαλυμμένον ἀπʼ αὐτῶν ἵνα μὴ αἴσθωνται αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτου.
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Mk 9:32The disciples did not understand this word when Jesus spoke about his coming suffering, and they were afraid to ask him – a direct parallel to Luke's account.Mt 17:23Matthew's parallel account of Jesus' second prediction of his suffering, where the disciples became very sorrowful but did not fully grasp what Jesus meant.Lk 2:50Here too, the listeners (Mary and Joseph) did not understand the word Jesus spoke to them – a similar motif of failing to comprehend Jesus' words.Lk 9:44The preceding verse where Jesus predicts that the Son of Man will be handed over into human hands – this is the ῥῆμα (word) that the disciples did not understand.Lk 18:34At the third prediction of suffering, it is again explicitly stated that the disciples understood none of this, and the meaning was hidden from them – nearly identical wording.Joh 12:16The Gospel of John confirms that the disciples did not understand these things at first, but only after Jesus' glorification did they grasp what had been written about him.Joh 16:17-18The disciples ask one another what Jesus means and do not understand his words – again an example showing that Jesus' predictions about his departure were hidden from them.Mk 8:31-33The first prediction of suffering in Mark, where Peter rebukes Jesus – a sign that the disciples did not understand the necessity of Jesus' suffering and death.Lk 24:25-27After the resurrection, Jesus opens the disciples' minds to understand the Scriptures concerning his suffering – what had previously been hidden from them (as in 9:45) was now revealed.Lk 24:45-46Jesus opened their minds so they could understand the Scriptures that the Messiah must suffer – a direct fulfillment and clarification of the lack of understanding described in 9:45.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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An argument arose among them about which of them was the greatest.Keine Manuskripte zu diesem Vers
Εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.
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Mt 18:1The disciples come to Jesus and ask directly: "Who is the greatest in the kingdom of heaven?" This parallels their dispute over who was the greatest among them.Mk 9:33-34Mark's parallel account where Jesus asks the disciples what they were discussing on the way, and they had been arguing about which of them was the greatest.Lk 22:24Later in Luke, a similar dispute arises among the disciples over which of them should be considered the greatest, showing that this was a recurring theme.Mt 20:20-24The mother of Zebedee's sons asks that her two sons may sit at Jesus' side in his kingdom, reflecting the same desire for greatness and prominent positions among the disciples.Mk 10:35-37James and John ask to sit at Jesus' right and left hand in his glory, expressing the same ambition to be the greatest.Phil 2:3Paul urges humility: "Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves." This is the opposite of the disciples' dispute over who was the greatest.Spr 13:10"Pride only breeds quarrels" – Proverbs points out that pride and the desire to be the greatest lead to conflict, as seen among the disciples.Lk 9:47-48Jesus' response to the disciples' discussion: He places a child beside him and teaches them that whoever welcomes the least welcomes him – a direct correction of the desire to be the greatest.Lk 14:11Jesus' teaching that whoever exalts themselves will be humbled, and whoever humbles themselves will be exalted – a central principle correcting the desire to be the greatest.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Knowing the thoughts of their hearts, Jesus took a little child and had him stand at his side.Keine Manuskripte zu diesem Vers
ὁ δὲ Ἰησοῦς ⸀εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν ἐπιλαβόμενος ⸀παιδίον ἔστησεν αὐτὸ παρʼ ἑαυτῷ,
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Ps 139:2The psalmist writes that God knows our thoughts from afar. Jesus demonstrates the same divine ability to know the thoughts of the heart, as shown by the expression 'εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν'.Jer 17:10The Lord says that he searches the heart and tests the kidneys. Jesus' knowledge of his disciples' inner thoughts reflects this divine attribute ascribed to Yahweh in the Old Testament.1Sam 16:7The Lord looks at the heart, not on outward appearance. Here Jesus shows the same ability to look into people's hearts and know their inner thoughts and motivations.Mt 18:2-3Matthew's parallel account where Jesus calls a little child to him and places it among his disciples as an example of humility and true greatness in God's kingdom.Mk 9:36-37Mark's parallel account where Jesus takes a child, places it among them, and embraces it to illustrate servanthood and who is the greatest.Lk 9:46The immediate context: the disciples were discussing which of them was the greatest, and it was this mindset in their hearts that Jesus saw through.Lk 9:48Continuation of Jesus' teaching where he explains that whoever receives this child in his name receives him, and whoever receives him receives the one who sent him.Lk 6:8Another example in the Gospel of Luke where Jesus knows people's thoughts – he knew what they were thinking when he healed the man with the withered hand on the Sabbath.Joh 2:24-25John testifies that Jesus knew all people and did not need anyone to testify about a human being, for he himself knew what was in humanity. This confirms Jesus' ability to know the thoughts of the heart.Offb 2:23Jesus refers to himself as the one who searches kidneys and hearts, which directly connects to his ability to know the disciples' thoughts in Luke 9:47.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Then he said to them, "Whoever welcomes this little child in my name welcomes me, and whoever welcomes me welcomes the one who sent me. For the one who is least among you all — he is the one who is great."Keine Manuskripte zu diesem Vers
καὶ εἶπεν αὐτοῖς· Ὃς ⸀ἂν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου ἐμὲ δέχεται, καὶ ὃς ⸁ἂν ἐμὲ δέξηται δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτός ⸀ἐστιν μέγας.
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Mt 10:40Jesus says that whoever receives one of his disciples receives him. The same principle about receiving in Jesus' name.Mt 18:2-5Matthew's parallel account where Jesus places a little child among the disciples and speaks about receiving such a child in his name, as well as humbling oneself like the child.Mk 9:36-37Mark's parallel account where Jesus takes a little child, sets it among them, and says that whoever receives such a child in his name receives him.Mt 25:40Jesus identifies with the least: "Whatever you did for one of these my least brothers, you did for me." The same principle that serving the small is serving Christ.Joh 13:20Jesus says that whoever receives the one he sends receives him, and whoever receives him receives the one who sent him. The same chain of representation.Joh 12:44-45Jesus says that whoever believes in him believes not only in him but in the one who sent him. The same thought that receiving Jesus is receiving the Father.Lk 10:16Jesus says that whoever hears the disciples hears him, and whoever rejects them rejects him and the one who sent him. The same chain of representation.Lk 14:11Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. Related to the statement that the least among you is great.Lk 22:26Jesus says that the greatest among them should be like the youngest, and the leader like a servant. A direct parallel to the idea that the least is great.Mt 23:11-12The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. The same teaching about greatness through humility.Mk 9:35Jesus says that whoever wants to be first must be last of all and servant of all. A parallel to the statement that the least among you is great.1Petr 5:5Peter urges the young to submit to the elders, for God opposes the proud but gives grace to the humble. Humility as the path to greatness in God's kingdom.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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John answered, "Master, we saw someone driving out demons in your name, and we tried to stop him, because he does not follow along with us."Keine Manuskripte zu diesem Vers
Ἀποκριθεὶς ⸀δὲ Ἰωάννης εἶπεν· Ἐπιστάτα, εἴδομέν τινα ⸀ἐν τῷ ὀνόματί σου ἐκβάλλοντα δαιμόνια, καὶ ⸀ἐκωλύομεν αὐτὸν ὅτι οὐκ ἀκολουθεῖ μεθʼ ἡμῶν.
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4Mo 11:26-29Eldad and Medad prophesied in the camp, and Joshua asked Moses to stop them. Moses replied that he wished all the Lord's people were prophets. The parallel is clear: Joshua wanted to stop those who were not part of the 'official' group, just as John wanted to stop someone casting out demons without following the disciple group.Mk 9:38-40Markus' parallel account where John tells Jesus that they tried to stop a man who was casting out demons in Jesus' name because he did not follow them. Jesus answers that whoever is not against them is for them.Lk 9:50Jesus' response to John's objection in this passage: 'Whoever is not against you is for you' – the direct continuation of the conversation in verse 49.Lk 11:23Jesus says: 'Whoever is not with me is against me.' This presents an apparent contradiction to 9:50 and clarifies that context determines meaning – here it concerns being neutral toward Jesus himself, while 9:49-50 deals with other believers acting in his name.Apg 19:13-16The sons of Sceva tried to cast out evil spirits in Jesus' name without having a genuine relationship with him. This contrasts with the man in Luke 9:49 who actually succeeded in casting out demons in Jesus' name, indicating that he had genuine faith.1Kor 12:3Paul writes that no one can say 'Jesus is Lord' except by the Holy Spirit. This supports that the man who cast out demons in Jesus' name acted by the Spirit's power, even though he did not belong to the disciple group.Phil 1:15-18Paul rejoices that Christ is preached, regardless of motive or circumstances. This reflects the principle in Luke 9:49-50: what matters is that God's work is done in Jesus' name, even if it happens outside the established circle.Lk 10:17The seventy return with joy and say that even demons are subject to them in Jesus' name. This shows that Jesus' name has power to cast out demons, the same theme as in 9:49.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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"Do not stop him," Jesus said to him, "for whoever is not against you is for you."Keine Manuskripte zu diesem Vers
⸂εἶπεν δὲ⸃ πρὸς αὐτὸν ⸀ὁ Ἰησοῦς· Μὴ κωλύετε, ὃς γὰρ οὐκ ἔστιν καθʼ ⸂ὑμῶν ὑπὲρ ὑμῶν⸃ ἐστιν.
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Mk 9:38-41The parallel account in Mark about the man who cast out demons in Jesus' name without following the disciples, where Jesus gives the same answer: "Do not stop him".Mt 12:30Jesus states the opposite principle: "Whoever is not with me is against me". Together with Luke 9:50, this shows two sides of the same truth – in relation to Jesus himself, neutrality is impossible, but in relation to how disciples judge other believers, they should show generosity.Lk 11:23Luke's own rendering of Jesus' words "Whoever is not with me is against me", which complements the statement in 9:50 by showing the other side of the principle.4Mo 11:26-29Moses' response when Joshua wanted to stop Eldad and Medad from prophesying in the camp: "Are you jealous for my sake? I wish that all the Lord's people were prophets!" An Old Testament parallel to Jesus' attitude about not stopping those who work in God's power outside the immediate circle.1Kor 12:3Paul emphasizes that no one can say "Jesus is Lord" except by the Holy Spirit, which supports the principle that whoever acts in Jesus' name should not be stopped.Phil 1:15-18Paul rejoices that Christ is preached, even by those who do so with impure motives. This reflects the same principle: what is done in Christ's name should not be hindered.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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As the days drew near for him to be taken up, he set his face resolutely to go to Jerusalem,Keine Manuskripte zu diesem Vers
Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ ⸀πρόσωπον ⸀ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ,
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Jes 50:7Isaiah uses the same expression about making one's face hard as flint, which reflects Jesus' determined attitude when he set his face toward Jerusalem. The Greek ἐστήρισεν τὸ πρόσωπον (to set one's face) is an echo of Isaiah's prophecy concerning the Lord's servant.1Mo 31:21Jacob turned his face toward the mountain (set his face), a parallel to the Hebrew expression for making a firm decision in a certain direction, just as Jesus set his face toward Jerusalem.Hes 21:2Ezekiel is told to turn his face toward Jerusalem, a prophetic expression corresponding to Jesus' decision to go to Jerusalem.Lk 9:53The context explains that the people of a Samaritan village did not welcome Jesus because his face was set toward Jerusalem (τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἰερουσαλήμ).Lk 13:22Jesus continued his journey toward Jerusalem, teaching through towns and villages along the way – part of the great travel narrative that begins in 9:51.Lk 17:11Luke again reminds us that Jesus was on his way to Jerusalem, as part of the structural travel motif that starts in 9:51.Lk 18:31-33Jesus explains to his disciples what awaits him in Jerusalem – suffering, death, and resurrection – which is precisely the content of the 'assumption' (ἀνάλημψις) mentioned in 9:51.Lk 19:28Jesus goes up to Jerusalem, which is the climax of the journey that began in 9:51.Lk 24:51Jesus' ascension (taking up) fulfills the ἀνάλημψις from 9:51. The day of his taking up was completed when he was taken into heaven.Apg 1:2The Acts of the Apostles refers to Jesus' ascension (ἀνελήμφθη), which is the final fulfillment of what Luke calls τῆς ἀναλήμψεως in Luke 9:51.Apg 1:9-11The very event of Jesus being taken up into heaven is described here, and it is the endpoint toward which the ἀνάλημψις in Luke 9:51 points.Mk 10:32-33Mark describes Jesus going ahead of his disciples on the road up to Jerusalem, and they were amazed – a parallel to Jesus' determined journey toward Jerusalem in Luke 9:51.2Kön 2:9-11Elijah's taking up into heaven (using related Hebrew terminology) serves as a background for Luke's use of ἀνάλημψις regarding Jesus' impending ascension.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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and he sent messengers on ahead. They went into a Samaritan village to make preparations for him,Keine Manuskripte zu diesem Vers
καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαριτῶν, ⸀ὡς ἑτοιμάσαι αὐτῷ·
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Mal 3:1Malachi prophesies about sending a messenger before the Lord's face to clear the way, which is reflected in Jesus' sending of messengers ahead of him.Lk 7:27Jesus quotes the prophecy about the messenger sent ahead, using the expression 'before your face' (πρὸ προσώπου), the same expression used in Luke 9:52.Lk 10:1Jesus sends out messengers (the seventy) two by two ahead of him to every place he himself was going to come, a parallel to the sending of messengers in Luke 9:52.Lk 9:53The verse that follows tells us that the Samaritans did not receive Jesus because his face was set toward Jerusalem, providing context for why the messengers were sent ahead.Joh 4:4-9Jesus travels through Samaria and encounters resistance and tensions between Jews and Samaritans, which provides background for the Samaritans' attitude in Luke 9:52.2Kön 17:24-29The background of the Samaritans' mixed religion and the opposition between them and the Jews explains why they were unwilling to receive Jesus who was on his way to Jerusalem.Esr 4:1-3The hostility between Samaritans and Jews is shown by the fact that the Samaritans opposed the rebuilding of the temple, providing historical background for the tensions in Luke 9:52.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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but the people there would not receive him, because he was heading for Jerusalem.Keine Manuskripte zu diesem Vers
καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἰερουσαλήμ.
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Joh 4:9The hostility between Jews and Samaritans is the background for why the Samaritans did not receive Jesus. The Gospel of John confirms that Jews do not associate with Samaritans.Joh 4:20-22The Samaritan woman points to the conflict between Samaritans and Jews over the proper place of worship – Mount Gerizim versus Jerusalem. That Jesus' face was set toward Jerusalem intensified this conflict.Lk 9:51Jesus had decided to go to Jerusalem, which is the direct cause of the rejection in verse 53. The Samaritans would not receive someone who was heading to the rival sanctuary.Lk 10:30-37The parable of the Good Samaritan shows that Jesus nevertheless had a positive view of Samaritans, even though he was rejected by them in this instance.Lk 17:16A Samaritan was the only one of ten lepers who returned to thank Jesus, showing that not all Samaritans rejected him.Lk 9:54-56The disciples' reaction to the rejection – they wanted to call down fire from heaven – shows how seriously they took the rejection, but Jesus rebuked them.2Kön 1:3-4The Samaritans' hostile attitude toward Jews has roots going back to the split between the northern and southern kingdoms, and their mixing with pagan peoples after the Assyrian conquest.Esr 4:1-3The Samaritans' opposition to the rebuilding of the temple in Jerusalem shows the deep conflict over Jerusalem as a place of worship – the same conflict that lies behind the rejection in Luke 9:53.Apg 1:8Despite the rejection in Samaria, the gospel was still to be preached there, as Jesus said before his ascension.Apg 8:5-8Philip preached the gospel in Samaria with great success, showing that the Samaritans' rejection of Jesus in Luke 9:53 was not final.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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When the disciples James and John saw this, they said, "Lord, do you want us to call down fire from heaven to destroy them?"Keine Manuskripte zu diesem Vers
ἰδόντες δὲ οἱ ⸀μαθηταὶ Ἰάκωβος καὶ Ἰωάννης εἶπαν· Κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ καὶ ἀναλῶσαι ⸀αὐτούς;
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2Kön 1:10-12Elijah called down fire from heaven on messengers sent by King Ahaziah. James and John seem to have this event in mind when they ask Jesus if they should call down fire from heaven on the Samaritans.2Kön 1:14Elijah called down fire from heaven for the third time. The disciples wanted to do the same as Elijah did, but Jesus rejected this attitude.4Mo 16:35Fire went out from the Lord and consumed the 250 men who were offering incense. An example of God's judgment by fire from heaven in the OT.1Mo 19:24-25The Lord rained down sulfur and fire on Sodom and Gomorrah from heaven and destroyed the cities. Another foreshadowing of divine fire falling from heaven to destroy.Lk 9:49-50Jesus had just rebuked the disciples for stopping someone who was casting out demons in his name—a context where the disciples show an exclusive and judgmental attitude, which is continued here in their desire to punish the Samaritans.Lk 9:55-56Jesus rebuked James and John and rejected their wish to call down fire. This shows that Jesus' mission was not to destroy human lives but to save them.Mk 3:17Jesus called James and John "Boanerges," which means "sons of thunder." Their temperament is clearly shown in their desire to call down fire from heaven.Lk 19:41-44Instead of wishing judgment on those who rejected him, Jesus wept over Jerusalem. A contrast to the disciples' wish to destroy the village.Jak 4:9Samaritans and Jews did not associate with each other, which provides background for the rejection by the Samaritan village and the disciples' strong reaction.Jes 26:11The Lord sent fire and consumed Elijah's offering. In the OT, fire from heaven is a well-known sign of God's judgment, and this is what the disciples want to repeat.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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But he turned and rebuked them.Keine Manuskripte zu diesem Vers
στραφεὶς δὲ ἐπετίμησεν ⸀αὐτοῖς.
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Lk 9:54The immediate context: James and John wanted to call down fire from heaven on the Samaritans, and Jesus turned to them and rebuked them.Lk 19:41-42Jesus weeps over Jerusalem instead of wishing destruction upon the city, which shows his attitude toward those who reject him – mercy rather than judgment.Mt 16:22-23Jesus rebukes (ἐπετίμησεν) Peter when he acted contrary to God's will, just as he rebukes the disciples here for their vengeful attitude.Mt 5:44Jesus teaches that one must love enemies and pray for those who persecute you – the opposite of calling down fire on those who reject you.Lk 6:35-36Jesus urges us to love enemies and be merciful, just as the Father is merciful – a fundamental attitude that contrasts with the disciples' desire to punish the Samaritans.Joh 3:17God did not send his Son into the world to judge the world, but that the world might be saved through him – Jesus' rebuke of the disciples reflects this purpose.Hes 33:11God takes no pleasure in the death of the wicked, but desires that he turn and live – this is the attitude Jesus shows when he rebukes the disciples' wish to destroy.Lk 9:56The following verse expands on the rebuke: The Son of Man has not come to destroy people's lives, but to save them.2Tim 2:24-25The Lord's servant must not quarrel, but be kind to everyone, and in gentleness correct those who oppose – an attitude that reflects Jesus' rebuke of the disciples.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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And they went on to another village.Keine Manuskripte zu diesem Vers
⸀καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.
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Lk 9:51Jesus had resolved to go to Jerusalem, and when the village rejected him, he went on to another village in keeping with that decision.Lk 10:10-11Jesus gave similar instructions to the seventy: When a town does not welcome you, go out into its streets and shake the dust from your feet. The principle of moving on when rejected is repeated here.Mt 10:14Jesus instructs the disciples to leave houses or towns that do not receive them and to shake the dust from their feet—the same principle of moving on from rejection.Mt 10:23Jesus says that when they persecute you in one town, flee to the next. This aligns with going on to another village after being rejected.Lk 4:29-30Jesus was rejected in Nazareth but walked away through the crowd—he did not respond with retaliation but moved on, just as here.Joh 7:1Jesus traveled around Galilee and avoided Judea because the Jews were seeking to kill him. This shows the same pattern of moving on to other places rather than confronting rejection with force.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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As they were walking along the road, someone said to him, "I will follow you wherever you go."Keine Manuskripte zu diesem Vers
⸀Καὶ πορευομένων αὐτῶν ἐν τῇ ὁδῷ εἶπέν τις πρὸς αὐτόν· Ἀκολουθήσω σοι ὅπου ⸀ἐὰν ⸀ἀπέρχῃ.
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Mt 8:19-22The parallel account in Matthew where a scribe says to Jesus that he will follow him wherever he goes, and Jesus answers with the words that the Son of Man has nowhere to lay his head. This is the closest parallel to Luke 9:57.1Kön 19:20-21Elisha left everything and followed Elijah after Elijah cast his cloak over him. This is an Old Testament type of following a prophet or master, which is the theme in Jesus' call to discipleship.Lk 9:23-24Jesus speaks about what it costs to follow him: to deny oneself and take up one's cross daily. The man who says he will follow Jesus 'wherever you go' is here confronted with exactly this cost.Lk 14:25-33Jesus teaches about counting the cost of being his disciple. The man's spontaneous promise to follow Jesus everywhere thematically belongs with this teaching on the price of discipleship.Rut 1:16-17Ruth says to Naomi: 'Where you go, I will go.' Ruth's words recall the man's promise to Jesus to follow him wherever he goes and express a similar total devotion.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Jesus replied, "Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to lay his head."Keine Manuskripte zu diesem Vers
καὶ εἶπεν αὐτῷ ὁ Ἰησοῦς· Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
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Mt 8:20The parallel passage in Matthew where Jesus says exactly the same thing to a scribe who wants to follow him: 'Foxes have holes and birds of the sky have nests, but the Son of Man has nowhere to lay his head.'Dan 7:13-14Daniel's vision of 'one like a son of man' coming with the clouds of heaven and receiving dominion and kingdom. Jesus uses the title 'Son of Man' for himself, which has its background in this prophecy.2Kor 8:9Paul writes that Jesus Christ, though he was rich, became poor for your sake, so that by his poverty you might become rich. This reflects Jesus' earthly life without a fixed home.Jes 53:2-3The prophecy about the Lord's suffering servant who was despised and forsaken by men, a man of sorrows. Jesus' homeless life reflects the humble and suffering servant figure described by Isaiah.Phil 2:6-8The Christ hymn in Philippians describes how Jesus, being in the form of God, did not count equality with God something to be grasped but took the form of a servant. His lack of a place to lay his head illustrates this self-emptying.Lk 9:57The verse just before, where a man says to Jesus that he will follow him wherever he goes – this is the context for Jesus' answer about the Son of Man's homelessness and what it costs to follow him.Lk 2:7Already at Jesus' birth there was no room for them in the inn, which points forward to his later life without a fixed home.Mk 6:4Jesus says that a prophet is not without honor except in his hometown. This sheds light on the theme of Jesus' rejection and lack of a place to belong.Joh 1:10-11John writes that Jesus was in the world, and the world came into being through him, but the world did not know him. He came to what was his own, and his own people did not receive him. This underscores Jesus' foreignness in the world.Hebr 11:37-38The witnesses of faith in the Old Testament who wandered about without a fixed home, dressed in skins, persecuted and suffering – the world was not worthy of them. Jesus' homelessness places him among God's faithful who suffered in the world.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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He said to another, "Follow me." But the man replied, "Lord, let me go and bury my father first."Keine Manuskripte zu diesem Vers
εἶπεν δὲ πρὸς ἕτερον· Ἀκολούθει μοι. ὁ δὲ εἶπεν· ⸀Κύριε, ἐπίτρεψόν μοι ⸂ἀπελθόντι πρῶτον⸃ θάψαι τὸν πατέρα μου.
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Mt 8:21-22Parallel passage in Matthew where a disciple asks Jesus to first be allowed to bury his father before following him. Jesus answers: "Follow me, and let the dead bury their own dead." This is the closest parallel to Luke 9:59.Lk 9:57-58The immediate context where another person says he will follow Jesus wherever he goes, and Jesus responds about the Son of Man's homelessness. This shows the pattern of calling and conditions for following Jesus.Lk 9:60-62Jesus' answer to the man in verse 59 and a third person who also wants to follow Jesus, but with reservations. Together these verses illustrate the radical nature of Jesus' call to discipleship.1Kön 19:19-21Elijah calls Elisha to follow him. Elisha asks to be allowed to say goodbye to his parents first, which Elijah permits. Luke 9:59-62 can be seen as a deliberate parallel to this, where Jesus sets even stricter demands than the prophet Elijah.Lk 14:26-27Jesus teaches that whoever does not hate their father and mother and their own life cannot be his disciple. This underscores the radical demand to put Jesus before family obligations, the same theme as in 9:59.Lk 14:33Jesus says that no one can be his disciple without giving up everything. This expands on the theme that discipleship requires total devotion, without reservations – just like in the call in 9:59.Mt 10:37Jesus says that whoever loves father or mother more than him is not worthy of him. This sheds light on the same tension between family obligations and following Jesus as in Luke 9:59.Lk 5:27-28The calling of Levi, who left everything and followed Jesus. Levi's immediate response stands in contrast to the man's hesitation in 9:59, and shows what immediate obedience to Jesus' call entails.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Jesus said to him, "Let the dead bury their own dead. You go and proclaim the kingdom of God."Keine Manuskripte zu diesem Vers
εἶπεν δὲ ⸀αὐτῷ· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ.
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Mt 8:22The parallel passage in Matthew where Jesus says the same thing: 'Let the dead bury their own dead' – to the disciple who wanted to bury his father first.Mt 10:37Jesus says that whoever loves father or mother more than him is not worthy of him – the same principle that following Jesus takes precedence over family ties.Lk 9:57-62The broader context of Jesus' call to discipleship, where three different people encounter Jesus' radical demand to prioritize the kingdom of God.Lk 14:26-27Jesus teaches that whoever does not hate their father and mother, yes, even their own life, cannot be his disciple – the same radical demand to put the kingdom of God first.Eph 2:1-2Paul writes about being 'dead in trespasses and sins' – a possible background for the expression 'let the dead bury their own dead,' where the spiritually dead attend to earthly matters.1Tim 5:6Paul writes that whoever lives in self-indulgence is dead while still alive – a similar concept of spiritual death among living people.1Kön 19:19-21Elijah calls Elisha to follow him. Elisha asks for permission to say goodbye to his parents, and Elijah allows it – a contrast to Jesus' stricter demand for immediate discipleship.Lk 9:2Jesus sends the disciples out to proclaim the kingdom of God – the same mission given here: 'Go and proclaim the kingdom of God.'Lk 10:9The seventy are sent out with the message 'the kingdom of God has come near you' – the same proclamation mission concerning the kingdom of God.Mt 6:33'Seek first the kingdom of God and his righteousness' – the principle that the kingdom of God must have top priority in a disciple's life.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Still another said, "I will follow you, Lord, but first let me say farewell to those at my home."Keine Manuskripte zu diesem Vers
εἶπεν δὲ καὶ ἕτερος· Ἀκολουθήσω σοι, κύριε· πρῶτον δὲ ἐπίτρεψόν μοι ἀποτάξασθαι τοῖς εἰς τὸν οἶκόν μου.
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1Kön 19:20-21Elisha followed Elijah after the call, but first asked to say goodbye to his father and mother. This is the Old Testament background for the scene in Luke 9:61, where a person wants to follow Jesus but first wishes to say farewell to those at home.Lk 9:57-60The preceding verses in the same pericope deal with others who want to follow Jesus but set conditions or face radical demands. Verse 61 is the third in this series of discipleship conversations.Lk 9:62Jesus' answer to the request in verse 61: 'No one who puts their hand to the plow and looks back is fit for the kingdom of God.' This shows that Jesus' call to discipleship is more radical than Elijah's call to Elisha.Lk 14:26-33Jesus speaks about carrying his cross and the conditions for being his disciple. Following Jesus requires putting him before everything else, including family ties—the same theme as in 9:61.Mt 8:21-22A parallel in Matthew where a disciple asks to be allowed to bury his father first, and Jesus responds with a radical call to discipleship without delay.Mt 10:37'The one who loves father or mother more than me is not worthy of me.' Jesus emphasizes that discipleship requires placing him above family relationships, as in Luke 9:61.Phil 3:13-14Paul speaks about forgetting what lies behind and straining forward to what lies ahead—not looking back but pressing toward the goal. This principle of wholeheartedness in discipleship reflects Jesus' point in Luke 9:61-62.Hebr 11:15-16People of faith did not look back to the land they had left, but longed for a better homeland. Their wholehearted faith without looking back illustrates what Jesus requires of his followers in Luke 9:61.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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Jesus said, "No one who puts his hand to the plow and looks back is fit for the kingdom of God."Keine Manuskripte zu diesem Vers
εἶπεν δὲ ⸂ὁ Ἰησοῦς⸃· Οὐδεὶς ἐπιβαλὼν τὴν ⸀χεῖρα ἐπʼ ἄροτρον καὶ βλέπων εἰς τὰ ὀπίσω εὔθετός ἐστιν ⸂τῇ βασιλείᾳ⸃ τοῦ θεοῦ.
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1Mo 19:17-26Lot's wife looked back and became a pillar of salt—an example warning against looking back after being called out, paralleling Jesus' warning about looking back after putting one's hand to the plow.1Kön 19:19-21Elijah called Elisha while he was plowing with twelve yoke of oxen. Elisha asked to say farewell to his parents but then followed Elijah without looking back—a direct background for Jesus' words about putting one's hand to the plow.Spr 26:18Proverbs warns against those who are unstable in their ways. Looking back after beginning to plow shows such instability that it makes one unfit for God's kingdom.Phil 3:13-14Paul describes forgetting what lies behind and straining forward toward what is ahead, toward the goal—the same attitude Jesus requires of anyone who wishes to follow him without looking back.Hebr 6:4-6Hebrews warns about those who have tasted the heavenly gift yet fall away—a serious parallel to beginning to follow Jesus but then looking back.Hebr 10:38-39"The righteous shall live by faith, but if he draws back, my soul has no pleasure in him." Looking back from the plow is precisely drawing back, which stands in opposition to faith.2Petr 2:20-22Peter warns that for those who have known the way of righteousness but turn away, the last state becomes worse than the first—the image of looking back after beginning to follow Christ.Lk 9:57-61The immediate context where Jesus meets several who wish to follow him but with conditions—to bury his father or say farewell to those at home—shows that unconditional discipleship is required.Lk 14:25-33Jesus speaks of the cost of being a disciple: whoever does not carry their cross and follow him cannot be his disciple. Half-hearted discipleship makes one unfit for God's kingdom.Lk 17:31-32Jesus warns against turning back to get one's belongings, reminding them of Lot's wife—the same principle of not looking back once one has begun to follow God's call.Einen Artikel, ein Buch oder ein Lied zu diesem Vers vorschlagen
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