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Luke 4:11-15

Home > The New Testament > Luke > Chapters 1-4a > Verses 3:1-4:15 Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Outline of Chapters 3-6. John’s preaching and message (Luke 3:1-20). Jesus’s baptism (Luke 3:21-22). His genealogy (Luke 3:23-38). The forty-day sojourn in the desert and the temptation of Christ (Luke 4:1-13) Jesus’s first sermon, on Isaiah 61:1-2, and its reception in Nazareth (Luke 4:14-32). Jesus casts a devil out of a man in the synagogue (Luke 4:33-37). He cures Peter’s mother-in-law of a fever (Luke 4:38-39). He cures many others of various diseases, and the evil spirits witness that he is the Christ (Luke 4:40-41). The people beg him to stay with them, but he says he must preach in other places as well (Luke 4:42-44). Jesus calls Peter, James, and John (Luke 5:1-11). He heals a leper (Luke 5:12-15). He heals a man of palsy by saying “Thy sins are forgiven thee” (Luke 5:16-26). He calls Levi (usually assumed to be Matthew), a tax collector (Luke 5:27-28). Levi throws a feast for Jesus, and the scribes and Pharisees question why he would eat with the unclean and with sinners (Luke 5:29-32). The scribes and Pharisees question why his disciples do not fast (Luke 5:33-35). He tells them the parables of patching a new garment with old cloth, of putting new wine into old bottles, and of the superiority of old wine (Luke 5:36-39). Some Pharisees question why his disciples prepare food on the Sabbath (Luke 6:1-5). He heals a man with a withered hand on the Sabbath, with Pharisees observing and looking for something to accuse him of (Luke 6:6-11). Jesus calls the Twelve (Luke 6:12-16). 4:1-5:11 The placement of these stories (Luke 4:1-5:11), directly after the temptations, is interesting. Some parallels are worth mentioning (working backwards, in chiastic fashion): 3) Temptation to demonstrate chosen status as God’s son, imperviousness to danger — countered in announcement of self as Messiah, miraculous escape from harm/death at the hands of the inhabitants of Nazareth. 2) Temptation to rule earthly kingdoms, glory, countered in "fame" spread about and in the acclaim of the evil spirits. This is ironically satisfactory since it is the Devil’s kingdom paying homage to Christ. The raising of the dead fits in here too, possibly, as death is seen to be one of Satan’s dominions. 1) Temptation to satisfy physical appetite with miraculous food countered by the miraculous catch of the fishermen. As a whole, this small unit reflects on why and when miracles are performed. Satan and his temptations parallel the people of Nazareth and their desire for a sign. The miracles Christ offers are abundant, however, and available for the faithful. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Regarding the outline above. Notice that, after telling of the first sermon and after telling of the call, Luke tells us of various miracles that Jesus performed. Why do you think he does that? How are those miracles related to the events that precede them? What is the symbolic significance of healing the sick and casting out devils? Is there a sense in which the symbolic significance of healing and its literal significance come together in the healing of the palsied man? After calling Levi as a disciple, Jesus tells us several stories about Jesus’s interaction with the scribes (the religious teachers) and the Pharisees. What is the significance of these stories? Why do they come after the story of Levi? What do they show us about Jesus and his teachings? How do these major stories, beginning with Jesus calling Peter James and John, and the stories of healing and of confrontation with the scribes and Pharisees, lead us to the story of the calling of the Twelve? Luke 3:10-14. If John the Baptist was a forerunner to Jesus Christ, does he foreshadow in these verses what Jesus would teach about loving others? Luke 3:10-14. Does he tell the people seeking baptism that "He that hath two coats, let him impart to him that hath none," because Christ will soon tell his followers to love their neighbor as themselves? Luke 3:10-14. Or did Christ go further than his cousin when he said "if any man will sue thee at the law, and take away thy coat, let him have thy cloak also" Matt. 5:40. Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a

Luke 4:16-20

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:16-30 Previous page: Chapters 4b-9a                      Next page: Verses 4:31-6:16 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:17: Esaias. "Esaias" is the Greek form of the Hebrew "Isaiah." Remember that the name "Isaiah" means almost the same thing as the name "Jesus," "the Lord is salvation." Luke 4:17. We don’t know how synagogue worship in Christ’s day was conducted, but a century or so later it was like this: two formal prayers, a reading from the Torah and a reading from the Prophets, a sermon that consisted of an explanation of a scriptural passage, and a priestly blessing on the congregation. We assume it was similar in Christ’s time. It seems, then, that Jesus was asked to give the sermon. Presumably following custom, he stands to read from the Old Testament prophets, then he seats himself to comment on the passage. Luke 4:18. "Christ" and "Messiah" are the Greek and Hebrew words, respectively, for "anointed one." Luke 4:17: Poor. The Greek work translated "poor" in this quotation, does not refer to individual poor people. Instead, it refers to the state of being poor. Luke 4:18. Notice that Jesus has inserted a line that is not in Isaiah 61:1-2: “to preach deliverance to the captives.” That line comes from Isaiah 58:6. Luke 4:21: Hath sent. As with the verb translated "hath sent" (verse 18), the verb translated "is fulfilled" indicates that the fulfillment has been completed. Luke 4:21. Luke gives us only the beginning of his sermon. Many ancient writers did this as a way of naming an entire work, though usually they did so when the material they referred to was well know, just as we often refer to hymns by their first line rather than by their title. Jesus’ sermon may have been well known in Luke’s time, so he didn’t feel he needed to repeat it. Or it may have been interrupted and not finished. Luke 4:22: Gracious. The word translated "gracious" also means "favorable, pleasurable, beneficial, pleasing," but this isn’t so much a comment about Jesus’ preaching style as it is about the content of his preaching: "words of grace" rather than "graceful words." Luke 4:23. According to the NET footnotes, the idea in verse 23 is that Jesus should “heal himself” (i.e. in their eyes) by showing unto them the signs he did in Capernaum. Luke 4:25-26. Jesus compares himself to Elijah ("Elias" in Greek). Notice that 1 Kgs 17:1 says that the drought lasted three years, but Luke has Jesus say that it lasted for three years and six months (cf. James 5:17). Three years and six months is a standard number used in apocalyptic literature for times of persecution, stress, and struggle (cf Dan 7:25 and 12:7; and Rev 11:2, and 12:6 and 14). Either Luke or Jesus seems to be using the standard number to make a point rather than to be historically accurate. Interestingly the miracles Jesus refers to reference the themes of food, power over death and harm, and a recognition by Gentiles of who is the true God, the true water: the very three temptations (to perform miracles) with which Satan tempts Jesus. Luke 4:28. Though the people respond with anger, what Jesus has here said might almost be read as a comforting message to the Jews: though Jesus will work with the gentiles and the Jews will reject Him, this does not indicate that He has forgotten them or ultimately rejected them. The Lord is still committed to Israel just like He was when His prophets (Elijah and Elisha) worked outside of Israel (that is, with gentiles) in times past. In short: He will not forget Israel anymore than Elijah and Elisha did. In the end, this teaching might express some of the same grace, favor, and hope one sees in Isaiah 61:1-2. In the end, the imagery might be even more fitting, given the post-exilic backdrop expressed in verse 4 (of the Isaiah quotation). Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:17. Why would the custom be to stand when they read the scriptures but sit when they commented on them? Luke 4:17. Why do you think Jesus chooses Isaiah 61 for the scriptural passage that he will use for his sermon? Luke 4:17. What is there in these verses that reinforces Luke’s themes in his gospel? Why might Luke want to draw these themes to the attention of his readers near the beginning of his gospel? Luke 4:18. What does it mean to say that the Spirit of the Lord is on him (See Luke 3:22, 4:1 and 4:14)? Luke 4:18. The phrase "he hath sent me" uses a verb that indicates that the action is completed: he has sent me and I have arrived. What does that tell us about Jesus’ preaching? Luke 4:18. This is one of the few places, perhaps the only one, where Luke uses the Greek word translated "heal" for anything other than physical ailments. What does "heal the brokenhearted mean" in a Gospel context? Luke 4:18. What does it mean to free the captives? To whom or what are they captive? Luke 4:18. Who are the blind whom Jesus says he has come to heal? What can they not see? Luke 4:19. Here is another way to translate this verse: "To proclaim the Lord’s year of grace (i.e., the Jubilee year)" (cf. Lev 25:8-55. How are the practice of the Jubilee year and the preaching of the Gospel related? How is the message that Christ has come the message of a Jubilee year? Luke 4:21. Jesus begins his commentary with "This day is this scripture fulfilled in your ears." What would his listeners have understood him to say? Luke 4:22. The verb translated "bear witness" means "to testify," "to acknowledge the truth of something," or "to speak well of." How do those who hear him bear witness of him? Luke 4:22. The verb translated "wonder" is in a tense that means that its action continued indefinitely. We might translate this "continued to wonder." What point is Luke making? Luke 4:22. What do his hearers find truthful and pleasing? Why are they surprised? If they are surprised that Joseph’s son can do what he has done in their synagogue, how do you think they are most likely to explain what has happened? Luke 4:23. Why does Jesus show signs to others, but not to those in his hometown of Nazareth? Luke 4:23. Given the villagers’ response to his sermon, what is surprising about his response to them? How do you explain his response? Luke 4:23. What does "Physician, heal thyself" mean and how is it related to the sentence that follows: "Do here in your region whatever we have heard that you did in Capernaum"? Isn’t that a reasonable request? Of what is Jesus accusing them? Luke 4:24. Why does Jesus keep quoting scriptures and proverbs in response to claims made against him (cf. his quoting of Deuteronomy when tempted by Satan in Matt 4)? Luke 4:24. Why does Jesus begin this pronouncement with "amen," translated "verily"? Haven’t we, in verse 22, seen them accept him? What point is he making? Luke 4:25-27. Why didn’t Elijah and Elisha help Israelites, but only non-Israelites? What good were these prophets to Israel if the prophets didn’t actually help Israel? Luke 4:26-27. Jesus here cites the two miracle prophets as going only to those outside of Israel, yet the Old Testament recounts miracles these prophets did in Israel. Is Jesus wresting the scriptures here? Or is there more to the story than at first appears? How can this be read? Might this reflect Luke's undeniable theme of how the gospel eventually goes to the Gentiles (cf. Romans 9 and Jacob 5)? Luke 4:28. Why does Jesus' scripture-quoting response infuriate the people, enough even to want to kill him (cf. Isa 6:9ff)? Are there scriptures that infuriate us? Luke 4:30. Might this miraculous escape be read as being an ironic sign in answer to the demanding request in verse 23? Luke 4:30. Notice the restraint of Luke’s description of Jesus’ escape: he simply passed through their midst and went on his way. What do you make of that restraint? What is its effect in the story as a whole? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Dallin H. Oaks, "He Heals the Heavy Laden," Ensign, Nov 2006, pp. 6–9. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 4b-9a                      Next page: Verses 4:31-6:16

Luke 4:21-25

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:16-30 Previous page: Chapters 4b-9a                      Next page: Verses 4:31-6:16 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:17: Esaias. "Esaias" is the Greek form of the Hebrew "Isaiah." Remember that the name "Isaiah" means almost the same thing as the name "Jesus," "the Lord is salvation." Luke 4:17. We don’t know how synagogue worship in Christ’s day was conducted, but a century or so later it was like this: two formal prayers, a reading from the Torah and a reading from the Prophets, a sermon that consisted of an explanation of a scriptural passage, and a priestly blessing on the congregation. We assume it was similar in Christ’s time. It seems, then, that Jesus was asked to give the sermon. Presumably following custom, he stands to read from the Old Testament prophets, then he seats himself to comment on the passage. Luke 4:18. "Christ" and "Messiah" are the Greek and Hebrew words, respectively, for "anointed one." Luke 4:17: Poor. The Greek work translated "poor" in this quotation, does not refer to individual poor people. Instead, it refers to the state of being poor. Luke 4:18. Notice that Jesus has inserted a line that is not in Isaiah 61:1-2: “to preach deliverance to the captives.” That line comes from Isaiah 58:6. Luke 4:21: Hath sent. As with the verb translated "hath sent" (verse 18), the verb translated "is fulfilled" indicates that the fulfillment has been completed. Luke 4:21. Luke gives us only the beginning of his sermon. Many ancient writers did this as a way of naming an entire work, though usually they did so when the material they referred to was well know, just as we often refer to hymns by their first line rather than by their title. Jesus’ sermon may have been well known in Luke’s time, so he didn’t feel he needed to repeat it. Or it may have been interrupted and not finished. Luke 4:22: Gracious. The word translated "gracious" also means "favorable, pleasurable, beneficial, pleasing," but this isn’t so much a comment about Jesus’ preaching style as it is about the content of his preaching: "words of grace" rather than "graceful words." Luke 4:23. According to the NET footnotes, the idea in verse 23 is that Jesus should “heal himself” (i.e. in their eyes) by showing unto them the signs he did in Capernaum. Luke 4:25-26. Jesus compares himself to Elijah ("Elias" in Greek). Notice that 1 Kgs 17:1 says that the drought lasted three years, but Luke has Jesus say that it lasted for three years and six months (cf. James 5:17). Three years and six months is a standard number used in apocalyptic literature for times of persecution, stress, and struggle (cf Dan 7:25 and 12:7; and Rev 11:2, and 12:6 and 14). Either Luke or Jesus seems to be using the standard number to make a point rather than to be historically accurate. Interestingly the miracles Jesus refers to reference the themes of food, power over death and harm, and a recognition by Gentiles of who is the true God, the true water: the very three temptations (to perform miracles) with which Satan tempts Jesus. Luke 4:28. Though the people respond with anger, what Jesus has here said might almost be read as a comforting message to the Jews: though Jesus will work with the gentiles and the Jews will reject Him, this does not indicate that He has forgotten them or ultimately rejected them. The Lord is still committed to Israel just like He was when His prophets (Elijah and Elisha) worked outside of Israel (that is, with gentiles) in times past. In short: He will not forget Israel anymore than Elijah and Elisha did. In the end, this teaching might express some of the same grace, favor, and hope one sees in Isaiah 61:1-2. In the end, the imagery might be even more fitting, given the post-exilic backdrop expressed in verse 4 (of the Isaiah quotation). Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:17. Why would the custom be to stand when they read the scriptures but sit when they commented on them? Luke 4:17. Why do you think Jesus chooses Isaiah 61 for the scriptural passage that he will use for his sermon? Luke 4:17. What is there in these verses that reinforces Luke’s themes in his gospel? Why might Luke want to draw these themes to the attention of his readers near the beginning of his gospel? Luke 4:18. What does it mean to say that the Spirit of the Lord is on him (See Luke 3:22, 4:1 and 4:14)? Luke 4:18. The phrase "he hath sent me" uses a verb that indicates that the action is completed: he has sent me and I have arrived. What does that tell us about Jesus’ preaching? Luke 4:18. This is one of the few places, perhaps the only one, where Luke uses the Greek word translated "heal" for anything other than physical ailments. What does "heal the brokenhearted mean" in a Gospel context? Luke 4:18. What does it mean to free the captives? To whom or what are they captive? Luke 4:18. Who are the blind whom Jesus says he has come to heal? What can they not see? Luke 4:19. Here is another way to translate this verse: "To proclaim the Lord’s year of grace (i.e., the Jubilee year)" (cf. Lev 25:8-55. How are the practice of the Jubilee year and the preaching of the Gospel related? How is the message that Christ has come the message of a Jubilee year? Luke 4:21. Jesus begins his commentary with "This day is this scripture fulfilled in your ears." What would his listeners have understood him to say? Luke 4:22. The verb translated "bear witness" means "to testify," "to acknowledge the truth of something," or "to speak well of." How do those who hear him bear witness of him? Luke 4:22. The verb translated "wonder" is in a tense that means that its action continued indefinitely. We might translate this "continued to wonder." What point is Luke making? Luke 4:22. What do his hearers find truthful and pleasing? Why are they surprised? If they are surprised that Joseph’s son can do what he has done in their synagogue, how do you think they are most likely to explain what has happened? Luke 4:23. Why does Jesus show signs to others, but not to those in his hometown of Nazareth? Luke 4:23. Given the villagers’ response to his sermon, what is surprising about his response to them? How do you explain his response? Luke 4:23. What does "Physician, heal thyself" mean and how is it related to the sentence that follows: "Do here in your region whatever we have heard that you did in Capernaum"? Isn’t that a reasonable request? Of what is Jesus accusing them? Luke 4:24. Why does Jesus keep quoting scriptures and proverbs in response to claims made against him (cf. his quoting of Deuteronomy when tempted by Satan in Matt 4)? Luke 4:24. Why does Jesus begin this pronouncement with "amen," translated "verily"? Haven’t we, in verse 22, seen them accept him? What point is he making? Luke 4:25-27. Why didn’t Elijah and Elisha help Israelites, but only non-Israelites? What good were these prophets to Israel if the prophets didn’t actually help Israel? Luke 4:26-27. Jesus here cites the two miracle prophets as going only to those outside of Israel, yet the Old Testament recounts miracles these prophets did in Israel. Is Jesus wresting the scriptures here? Or is there more to the story than at first appears? How can this be read? Might this reflect Luke's undeniable theme of how the gospel eventually goes to the Gentiles (cf. Romans 9 and Jacob 5)? Luke 4:28. Why does Jesus' scripture-quoting response infuriate the people, enough even to want to kill him (cf. Isa 6:9ff)? Are there scriptures that infuriate us? Luke 4:30. Might this miraculous escape be read as being an ironic sign in answer to the demanding request in verse 23? Luke 4:30. Notice the restraint of Luke’s description of Jesus’ escape: he simply passed through their midst and went on his way. What do you make of that restraint? What is its effect in the story as a whole? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Dallin H. Oaks, "He Heals the Heavy Laden," Ensign, Nov 2006, pp. 6–9. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 4b-9a                      Next page: Verses 4:31-6:16

Luke 4:26-30

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:16-30 Previous page: Chapters 4b-9a                      Next page: Verses 4:31-6:16 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:17: Esaias. "Esaias" is the Greek form of the Hebrew "Isaiah." Remember that the name "Isaiah" means almost the same thing as the name "Jesus," "the Lord is salvation." Luke 4:17. We don’t know how synagogue worship in Christ’s day was conducted, but a century or so later it was like this: two formal prayers, a reading from the Torah and a reading from the Prophets, a sermon that consisted of an explanation of a scriptural passage, and a priestly blessing on the congregation. We assume it was similar in Christ’s time. It seems, then, that Jesus was asked to give the sermon. Presumably following custom, he stands to read from the Old Testament prophets, then he seats himself to comment on the passage. Luke 4:18. "Christ" and "Messiah" are the Greek and Hebrew words, respectively, for "anointed one." Luke 4:17: Poor. The Greek work translated "poor" in this quotation, does not refer to individual poor people. Instead, it refers to the state of being poor. Luke 4:18. Notice that Jesus has inserted a line that is not in Isaiah 61:1-2: “to preach deliverance to the captives.” That line comes from Isaiah 58:6. Luke 4:21: Hath sent. As with the verb translated "hath sent" (verse 18), the verb translated "is fulfilled" indicates that the fulfillment has been completed. Luke 4:21. Luke gives us only the beginning of his sermon. Many ancient writers did this as a way of naming an entire work, though usually they did so when the material they referred to was well know, just as we often refer to hymns by their first line rather than by their title. Jesus’ sermon may have been well known in Luke’s time, so he didn’t feel he needed to repeat it. Or it may have been interrupted and not finished. Luke 4:22: Gracious. The word translated "gracious" also means "favorable, pleasurable, beneficial, pleasing," but this isn’t so much a comment about Jesus’ preaching style as it is about the content of his preaching: "words of grace" rather than "graceful words." Luke 4:23. According to the NET footnotes, the idea in verse 23 is that Jesus should “heal himself” (i.e. in their eyes) by showing unto them the signs he did in Capernaum. Luke 4:25-26. Jesus compares himself to Elijah ("Elias" in Greek). Notice that 1 Kgs 17:1 says that the drought lasted three years, but Luke has Jesus say that it lasted for three years and six months (cf. James 5:17). Three years and six months is a standard number used in apocalyptic literature for times of persecution, stress, and struggle (cf Dan 7:25 and 12:7; and Rev 11:2, and 12:6 and 14). Either Luke or Jesus seems to be using the standard number to make a point rather than to be historically accurate. Interestingly the miracles Jesus refers to reference the themes of food, power over death and harm, and a recognition by Gentiles of who is the true God, the true water: the very three temptations (to perform miracles) with which Satan tempts Jesus. Luke 4:28. Though the people respond with anger, what Jesus has here said might almost be read as a comforting message to the Jews: though Jesus will work with the gentiles and the Jews will reject Him, this does not indicate that He has forgotten them or ultimately rejected them. The Lord is still committed to Israel just like He was when His prophets (Elijah and Elisha) worked outside of Israel (that is, with gentiles) in times past. In short: He will not forget Israel anymore than Elijah and Elisha did. In the end, this teaching might express some of the same grace, favor, and hope one sees in Isaiah 61:1-2. In the end, the imagery might be even more fitting, given the post-exilic backdrop expressed in verse 4 (of the Isaiah quotation). Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:17. Why would the custom be to stand when they read the scriptures but sit when they commented on them? Luke 4:17. Why do you think Jesus chooses Isaiah 61 for the scriptural passage that he will use for his sermon? Luke 4:17. What is there in these verses that reinforces Luke’s themes in his gospel? Why might Luke want to draw these themes to the attention of his readers near the beginning of his gospel? Luke 4:18. What does it mean to say that the Spirit of the Lord is on him (See Luke 3:22, 4:1 and 4:14)? Luke 4:18. The phrase "he hath sent me" uses a verb that indicates that the action is completed: he has sent me and I have arrived. What does that tell us about Jesus’ preaching? Luke 4:18. This is one of the few places, perhaps the only one, where Luke uses the Greek word translated "heal" for anything other than physical ailments. What does "heal the brokenhearted mean" in a Gospel context? Luke 4:18. What does it mean to free the captives? To whom or what are they captive? Luke 4:18. Who are the blind whom Jesus says he has come to heal? What can they not see? Luke 4:19. Here is another way to translate this verse: "To proclaim the Lord’s year of grace (i.e., the Jubilee year)" (cf. Lev 25:8-55. How are the practice of the Jubilee year and the preaching of the Gospel related? How is the message that Christ has come the message of a Jubilee year? Luke 4:21. Jesus begins his commentary with "This day is this scripture fulfilled in your ears." What would his listeners have understood him to say? Luke 4:22. The verb translated "bear witness" means "to testify," "to acknowledge the truth of something," or "to speak well of." How do those who hear him bear witness of him? Luke 4:22. The verb translated "wonder" is in a tense that means that its action continued indefinitely. We might translate this "continued to wonder." What point is Luke making? Luke 4:22. What do his hearers find truthful and pleasing? Why are they surprised? If they are surprised that Joseph’s son can do what he has done in their synagogue, how do you think they are most likely to explain what has happened? Luke 4:23. Why does Jesus show signs to others, but not to those in his hometown of Nazareth? Luke 4:23. Given the villagers’ response to his sermon, what is surprising about his response to them? How do you explain his response? Luke 4:23. What does "Physician, heal thyself" mean and how is it related to the sentence that follows: "Do here in your region whatever we have heard that you did in Capernaum"? Isn’t that a reasonable request? Of what is Jesus accusing them? Luke 4:24. Why does Jesus keep quoting scriptures and proverbs in response to claims made against him (cf. his quoting of Deuteronomy when tempted by Satan in Matt 4)? Luke 4:24. Why does Jesus begin this pronouncement with "amen," translated "verily"? Haven’t we, in verse 22, seen them accept him? What point is he making? Luke 4:25-27. Why didn’t Elijah and Elisha help Israelites, but only non-Israelites? What good were these prophets to Israel if the prophets didn’t actually help Israel? Luke 4:26-27. Jesus here cites the two miracle prophets as going only to those outside of Israel, yet the Old Testament recounts miracles these prophets did in Israel. Is Jesus wresting the scriptures here? Or is there more to the story than at first appears? How can this be read? Might this reflect Luke's undeniable theme of how the gospel eventually goes to the Gentiles (cf. Romans 9 and Jacob 5)? Luke 4:28. Why does Jesus' scripture-quoting response infuriate the people, enough even to want to kill him (cf. Isa 6:9ff)? Are there scriptures that infuriate us? Luke 4:30. Might this miraculous escape be read as being an ironic sign in answer to the demanding request in verse 23? Luke 4:30. Notice the restraint of Luke’s description of Jesus’ escape: he simply passed through their midst and went on his way. What do you make of that restraint? What is its effect in the story as a whole? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Dallin H. Oaks, "He Heals the Heavy Laden," Ensign, Nov 2006, pp. 6–9. Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 4b-9a                      Next page: Verses 4:31-6:16

Luke 4:31-35

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:1-5

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:6-10

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:11-15

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:16-20

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:21-25

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:26-30

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:31-35

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 5:36-39

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 6:11-15

Home > The New Testament > Luke > Chapters 4b-9a > Verses 4:31-6:16 Previous page: Verses 4:16-30                      Next page: Verses 6:17-49 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Luke 4:31. Jesus moves from Nazareth to Capernaum (which means "village of Nahum"), a reasonably large fishing village on the northwest coast of the Sea of Galilee. Archaeologists are quite certain that they have uncovered the house of Peter in Capernaum, which they think might have included a room in which Jesus lived. Luke 5:12. "Leprosy" referred to a number of skin diseases, including what we call leprosy today. In every case, however, a person so afflicted was prohibited from any social interaction. Compare the man’s use of the word "if" to the way it is used in the previous chapter ("If thou be the Son of God..."). Consider other translations of the man’s request and Jesus’ response: KJV: "If thou wilt..." "I will." NET: "If you are willing..." "I am willing." NLT: "If you want to..." "I want to." BBE: "If it is your pleasure..." "It is my pleasure." NRSV: "If you choose..." "I do choose." Luke 5:20: Their. Notice the plural pronoun "their." Luke 5:33-34: The bridegroom. Regarding the symbolism of Christ as the bridegroom, see the discussion of the bride and bridegroom and the marriage supper of the Lamb in connection with Matt 25:1-13 (Parable of the Ten Virgins). Luke 6:12-16. MATTHEW 10:2-4 MARK 3:16-19 LUKE 6:14-16 ACTS 1:13 Simon (Peter) Simon Peter Simon (Peter) Peter Andrew Andrew Andrew (Peter’s brother) James James (of Zebedee) James (of Zebedee) James John John (brother of James) John (brother of James) John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Thomas Matthew Bartholomew Matthew Matthew Thomas Matthew James (of Alpheus) James (of Alpheus) James (of Alphaeus) James (of Alphaeus) Lebbaeus Thaddaeus Thaddaeus Simon (Zelotes) Simon Zelotes Simon (the Canaanite) Simon (the Canaanite) Judas (brother of James) Judas (brother of James) Judas Iscariot Judas Iscariot Judas Iscariot — Notice that these occur in three groups of four, for example, in Matthew’s list (Peter, Andrew, James, and John), (Philip, Bartholomew, Thomas, Matthew), (James, Thaddeus, Simon, and Judas). Though the order of the persons in each group of four varies from list to list, each person always appears in the same group. Here is how the differences between the names on these lists are traditionally resolved: Peter = Simon Peter = Simon, Bar Jonas (son of Jonas) = Cephas James = son of Zebedee = Boanerges = son of Thunder John = son of Zebedee = Boanerges = son of Thunder = John the Beloved = the disciple Jesus loved Andrew = the brother of Peter Matthew = Levi Philip Nathanael = Bartholomew Thomas = Didymus (meaning “twin”) = Doubting Thomas James = the son of Alphaeus = James the Less = James the Younger Thaddeus = Lebbaeus Thaddeus = Judas, brother of James Simon the Zealot = Simon the Canaanite (”Canaanite” doesn’t refer to the Canaanite people of the Old Testament; it is a transliteration of an Aramaic word meaning “zealot.” Judas Iscariot We cannot be sure, but a popular explanation of Judas’s name, an explanation with scholarly backing, is that “Iscariot” means “man of Kerioth,” a town south of Judah; hence Judas may be the only non-Galilean among the twelve. Other less popular explanations of the name, also with scholarly backing: “Iscariot” means that he is a member of the Sicarii, a group of Zealots who assassinated using daggers (sica in Latin); “Iscariot” is derived from a Hebrew word meaning “betrayer”; the name is derived from a Greek word meaning “to hand over”—he handed Jesus over to the temple priests; the name refers to his occupation, either a red dyer or a fruit grower; “Iscariot” is an Aramaic word meaning “the man from the city,” in other words, “the man from Jerusalem”; like the first and the last explanation, the final proposal assumes that the name refers to his hometown, but instead of Kerioth or Jerusalem, it argues that the name refers to Askaroth or Askar, near Shechem. Look at the number of relatives among the first Twelve: Peter and Andrew are brothers; James and John are brothers; James, son of Alphaeus, and Thaddeus seem to be brothers. In addition, some have argued that some of the Twelve were Jesus’s cousins. As for the nature of the apostolic calling in Luke, one might notice that for Luke "apostle" is a title, and the apostles are mentioned several times (9:10, 17:5, 22:14, and 24:10). This might be compared with Matthew, where the Twelve are called "apostles" only in 10:2-4 and it is not clear that the word is a title. Moreover, in Matthew, Peter is said to be "first" and the list is prefaced with mention of the power given them and is followed by a charge to them. Also, in Matthew, we are told that James and John are brothers. These details might provide clues for reading the difference between Matthew's purposes and Luke's purposes in writing about the life of Jesus. One should note, however, that in both Matthew and Luke, the Twelve are arranged in pairs, perhaps reflecting the missionary arrangement we see in Mark 6:7. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Luke 4:32. Does the people’s reaction in Capernaum differ from that in Nazareth? Why? Luke 5:1-11. What does Jesus teach Peter, James, and John with this miracle? Luke 5:1-11. Why does Peter respond this way? Why does Luke tell us about Peter’s response? Luke 5:1-11. Jesus calls his disciples away just when they have made what was likely the largest haul of their lives. How is that particularly appropriate (cf. Luke 4:1-13? Luke 5:12-15. What is particularly shocking about Jesus’ treatment of the man he heals? Luke 5:27-32. The Levi mentioned here is often thought to be Matthew, the Gospel writer. Levi leaving his post is similar in some ways to the fishermen leaving their nets. But is there another aspect that we learn from this story? Luke 5:33-35. What are the connections of this story with Luke 4:26, as well as John 2:1-10 and 4:10-14? Luke 5:36-39. Here are three parables: mending an old garment with a new, new wine in old skins, and new wine after old. While each plays on the theme of new versus old, they make distinct points. What are they? Luke 5:36-39. The first two seem to be saying very similar things to me: if you patch the new and the old together you risk losing both. The last seems to be a rejection of the new. Yet if Christ is not new, what is he? Is he saying he is not new, but a fulfillment? He is the one who has been treasured and anticipated since the first prophets. Is he the old wine in the old bottles? Luke 5:36-39. How are these parables an answer to the question about fasting? Are they an extension of his bridegroom analogy? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:16-30                      Next page: Verses 6:17-49

Luke 6:16-20

Home > The New Testament > Luke > Chapters 4b-9a > Luke 6:17-49 Previous page: Verses 4:31-6:16                      Next page: Verses 7:1-35 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the "edit" link to edit or add content to this section. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. → Story. Luke 6:17-49 is Luke's account of the teachings in the Sermon on the Mount. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. → Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. → Luke 6:38. H. David Burton, "Tender Hearts and Helping Hands," Ensign, May 2006, pp. 8–11. Bishop Burton speaks of the charitable outpouring of assistance provided by church members in response to natural disasters and civil unrest. "This modern-day humanitarian effort is a wonderful manifestation of the charity that burns within the souls of those whose hearts are tender and whose hands are ready to help. This selfless service truly demonstrates the pure love of Christ." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Verses 4:31-6:16                      Next page: Verses 7:1-35

Matt 10:1-5

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:6-10

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:11-15

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:16-20

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:21-25

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:26-30

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:31-35

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

Matt 10:36-42

Home > The New Testament > Matthew > Chapter 10 Previous page: Chapters 8-9                      Next page: Chapters 11-12 This page would ideally always be under construction. You are invited to contribute. Summary This section should be very brief. Click the link above and to the right to edit or add content to this heading. → Discussion This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. → Matt 10: Proselyting. This chapter explains how to grow the church by missionary work. Chapter 18 is parallel explains how to manage or administer the church. Matt 10: Apostolate. See the discussion at Luke 6:13 of the different accounts of the apostolate. Unanswered questions This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. → Prompts for life application This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. → Prompts for further study This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. → Matt 10:7: Kingdom. Basileia, translated "kingdom," can be translated "kingdom," "reign," "rule," and "dominion." What does Jesus mean by this? Matt 10:16. How does one follow Jesus’ injunction in verse 16? How should one define "wise" and "harmless"? Matt 10:21-25. When Jesus says, "Son of man," he refers to himself. What does he mean by "...till the Son of man be come"? Matt 10:31-35. In some languages, "advocate" and "lawyer" are the same word. How does this apply to these verses? Matt 10:35. How should verse 35 (and 36) be read in light of Micah 7:6 and Mal 4:6? Matt 10:40-42. How is Jesus' system of rewards in verses 40-42 different from what people would have been used to? Resources This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. → Matt 10:26-30: Hell. See the Bible Dictionary for an understanding of what is meant here by "hell." Notes Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes. Previous page: Chapters 8-9                      Next page: Chapters 11-12

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