sandals: Referring, it seems, to an extra pair because Jesus told them not to carry sandals. It was common to take along extra sandals on a long journey, as the soles on one pair might wear out or the laces might break. When giving similar instructions on an earlier occasion, Jesus directed his disciples “to put [or, “bind”] on” the sandals they already owned. (Mr 6:8, 9) And as recorded at Mt 10:9, 10, he instructed them not to “acquire” sandals, that is, not to get some in addition to the ones they already had on.

Carry nothing for the trip: When sending out his apostles on a preaching tour to proclaim “the Kingdom of God” (Lu 9:2), Jesus gave instructions on how to carry out this all-important work. His instructions are recorded in all three synoptic Gospels. (Mt 10:8-10; Mr 6:8, 9; Lu 9:3) Although there are some differences in wording, the instructions all convey the message that the apostles should not be distracted by acquiring extra provisions, since Jehovah would provide for them. All three accounts state that the apostles were not to “acquire [or “wear” or “have”] two garments,” that is, “an extra garment” (ftn.) in addition to what they were wearing. Carrying a traveler’s staff seems to have been the custom of the Hebrews (Ge 32:10), and Mr 6:8 says: “Carry nothing for the trip except a staff.” Therefore, the instruction here at Lu 9:3 (“carry nothing . . . , neither staff”) could be understood to mean that rather than go without a staff, they should not acquire or carry a staff in addition to the one they had. So Jesus was telling his disciples to travel light and to avoid carrying extra items as luggage that would burden them, since Jehovah would provide for them on their journey.​—See study note on Lu 10:4, where Jesus gives similar instructions to the 70 disciples sent out on another occasion.

money: Lit., “silver,” that is, silver used as money.

stay there until you leave that place: Jesus was instructing his disciples that when they reached a town, they should stay in the home where hospitality was extended to them and not be “transferring from house to house.” (Lu 10:1-7) By not seeking a place where the householder could provide them with more comfort, entertainment, or material things, they would show that these things were of secondary importance when compared to their commission to preach.

stay there: See study note on Mr 6:10.

shake the dust off your feet: Pious Jews who had traveled through Gentile country would shake what was perceived to be unclean dust off their sandals before reentering Jewish territory. However, Jesus evidently had a different meaning in mind when giving these instructions to his disciples. This gesture would signify that the disciples disclaimed responsibility for the consequences that would come from God. A similar expression occurs at Mt 10:14 and Mr 6:11. Mark adds the expression “for a witness to them,” whereas Luke adds for a witness against them. Paul and Barnabas applied this instruction in Pisidian Antioch. (Ac 13:51) When Paul did something similar in Corinth by shaking out his garments, he added the explanatory words: “Let your blood be on your own heads. I am clean.”​—Ac 18:6.

Herod: That is, Herod Antipas, son of Herod the Great.​—See Glossary.

district ruler: Lit., “tetrarch” (meaning “ruler over one fourth” of a province), a term applied to a minor district ruler or territorial prince ruling only with the approval of the Roman authorities. The tetrarchy of Herod Antipas consisted of Galilee and Perea.​—Compare study note on Mr 6:14.

Herod: See study note on Mt 14:1.

district ruler: See study note on Mt 14:1.

You give them something to eat: This is the only miracle of Jesus that is recorded in all four Gospels.​—Mt 14:15-21; Mr 6:35-44; Lu 9:10-17; Joh 6:1-13.

he broke them up: Bread was often made in flat loaves that were baked hard and thin. Therefore, people had the custom of breaking the loaves before eating them.​—Mt 14:19; 15:36; 26:26; Mr 6:41; 8:6.

baskets: These may have been small wicker baskets with a cord handle that a traveler could use for carrying them. It is thought that they had a volume of approximately 7.5 L (2 gal).​—See study notes on Mt 16:9, 10.

baskets: See study note on Mt 14:20.

As he was praying: In his Gospel, Luke gives the matter of prayer special attention. Only Luke mentions a number of Jesus’ prayers. For example, here Luke adds the detail that Jesus was praying at the time of his baptism. Some of the significant words that he used in his prayer on that occasion were apparently later recorded by Paul. (Heb 10:5-9) Other instances in which Luke alone mentions Jesus’ praying are Lu 5:16; 6:12; 9:18, 28; 11:1; 23:46.

he was praying alone: This occurred near Caesarea Philippi. (Mt 16:13; Mr 8:27) Only Luke reports that Jesus was praying alone.​—See study note on Lu 3:21.

John: The English equivalent of the Hebrew name Jehohanan or Johanan, meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious.”

the Baptist: Or “the Immerser; the Dipper”; referred to as “the Baptizer” at Mr 1:4; 6:14, 24. Evidently used as a sort of surname, indicating that baptizing by immersing in water was distinctive of John. The Jewish historian Flavius Josephus wrote of “John, surnamed the Baptist.”

Elijah: From the Hebrew name meaning “My God Is Jehovah.”

John the Baptist: See study note on Mt 3:1.

Elijah: See study note on Mt 11:14.

Christ: This title is derived from the Greek word Khri·stosʹ and is equivalent to the title “Messiah” (from Hebrew ma·shiʹach), both meaning “Anointed One.” In Bible times, rulers were ceremonially anointed with oil.

the Christ: Here the title “Christ” is preceded by the definite article in Greek, evidently as a way of emphasizing Jesus’ office as the Messiah.

The Christ of God: Peter identifies Jesus as “the Christ of God” (Greek, ho khri·stosʹ tou The·ouʹ). “The Christ” is equivalent to “the Messiah” (from Hebrew ma·shiʹach), both titles meaning “Anointed One.” Here “Christ” is preceded by the definite article in Greek, evidently as a way of emphasizing Jesus’ appointment, or office, as the Messiah.​—See study notes on Mt 1:1; 2:4.

chief priests: The Greek term is rendered “high priest” when it is singular and refers to the chief representative of the people before God. Here the plural refers to principal men of the priesthood, including former high priests and, possibly, the heads of the 24 priestly divisions.

scribes: This term originally referred to copyists of the Scriptures, but during Jesus’ time, it referred to those who were experts in the Law and teachers of it.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25; Ac 2:17), it is not limited to those who are elderly. Here it refers to the leaders of the Jewish nation, who are often mentioned together with chief priests and scribes. The Sanhedrin was made up of men from these three groups.​—Lu 20:1; 22:52, 66; see Glossary, “Elder; Older man.”

chief priests: See study note on Mt 2:4 and Glossary, “Chief priest.”

scribes: See study note on Mt 2:4 and Glossary, “Scribe.”

let him disown himself: Or “let him give up all right to himself.” This indicates a person’s willingness to deny himself utterly or to relinquish ownership of himself to God. The Greek phrase can be rendered “he must say no to himself,” which is fitting because it may involve saying no to personal desires, ambitions, or convenience. (2Co 5:14, 15) The same Greek verb is used by Matthew when describing Peter’s denial that he knew Jesus.​—Mt 26:34, 35, 75.

torture stake: Or “execution stake.” In classical Greek, the word stau·rosʹ primarily referred to an upright stake or pole. Used figuratively, this term sometimes stands for the suffering, shame, torture, and even death that a person experienced because of being a follower of Jesus.​—See Glossary.

let him disown himself: Or “let him give up all right to himself.” This indicates a person’s willingness to deny himself utterly or to relinquish ownership of himself to God. The Greek phrase can be rendered “he must say no to himself,” which is fitting because it may involve saying no to personal desires, ambitions, or convenience. (2Co 5:14, 15) The same Greek verb and a related one are used by Luke when describing Peter’s denial that he knew Jesus.​—Lu 22:34, 57, 61; see study note on Mt 16:24.

torture stake: See study note on Mt 16:24.

life: Or “soul.”​—See Glossary, “Soul.”

world: The Greek word koʹsmos here refers to the world of mankind. In this context, the expression come into the world seems to refer primarily to Jesus’ going out among mankind at the time of his baptism rather than to his birth as a human. After his baptism, he carried out his assigned ministry, acting as a light bearer to the world of mankind.​—Compare Joh 3:17, 19; 6:14; 9:39; 10:36; 11:27; 12:46; 1Jo 4:9.

the world came into existence through him: Here the Greek word koʹsmos (“world”) refers to the world of mankind, which is evident later in the verse where it says that the world did not know him. The Greek term was sometimes used in secular writings to refer to the universe and creation in general, and the apostle Paul may have used it in that sense when he was addressing a Greek audience. (Ac 17:24) However, in the Christian Greek Scriptures, the term generally refers to the world of mankind or a part of it. It is true that Jesus did share in the production of all things, including the heavens and the earth and all things in it. But the focus of this verse is his role in bringing humankind into existence.​—Ge 1:26; Joh 1:3; Col 1:15-17.

the world: The Greek word koʹsmos is closely linked with mankind in secular Greek literature and particularly so in the Bible. (See study note on Joh 1:10.) In this context, koʹsmos refers to the entire world of redeemable mankind who at Joh 1:29 are described as being guilty of “sin,” that is, sin inherited from Adam.

born into the world: Here Jesus used the birth of a human as an illustration to show how tribulation and grief can be “turned into joy.” (Joh 16:20) A woman giving birth experiences the pain of childbirth, but the joy of bringing a new life into the world will overshadow the pain and make her forget it. In this context, the term “world” (Greek, koʹsmos) refers to the organized, human society, or sphere of human life and circumstances, into which the child is born. In the Bible, the term “world” sometimes has this meaning.​—1Co 14:10; 1Ti 6:7; see study note on Lu 9:25.

the whole world: The basic meaning of the Greek term koʹsmos, most often rendered “world,” is “order” or “arrangement.” In secular Greek literature, it may refer to the world of mankind, and it is often used in this sense in the Christian Greek Scriptures. (See study notes on Joh 1:9, 10; 3:16.) However, the term koʹsmos is not just a synonym for mankind. In the Bible, it retains its original sense of “order” or “arrangement,” since the world of mankind reflects a certain structure, being composed of various cultures, tribes, nations, and economic systems. (1Jo 3:17; Re 7:9; 14:6) That is the meaning of the term “world” in this and some other contexts. Over the centuries, the framework of things that surround and affect human life has grown in size and complexity as mankind has grown in population.​—See study note on Joh 16:21.

about eight days after saying these words: The accounts of Matthew and Mark say “six days later.” (Mt 17:1; Mr 9:2) Luke reports the number of days from a different perspective than that of Matthew and Mark, apparently including the day when Jesus made the promise (Lu 9:27) and the day when the transfiguration took place. Matthew and Mark count six whole days as the intervening time. It is noteworthy that Luke gives the period in an approximate number​—“about eight days.”

to pray: Only Luke adds this detail about prayer in connection with Jesus’ transfiguration. The next verse also mentions that Jesus “was praying.” (Lu 9:29) Other instances in which Luke alone mentions Jesus’ praying are Lu 3:21; 5:16; 6:12; 9:18; 11:1; 23:46.

his departure: The Greek word eʹxo·dos used here also occurs at 2Pe 1:15 (departure) and at Heb 11:22 (exodus). Jesus’ departure, or exodus, evidently involved both his death and his subsequent resurrection to spirit life.

a voice came out of heaven: The first of three instances in the Gospel accounts where Jehovah is reported as speaking audibly to humans.​—See study notes on Lu 9:35; Joh 12:28.

a voice: The third of three instances in the Gospel accounts where Jehovah is reported as speaking directly to humans. The first instance occurred at Jesus’ baptism in 29 C.E. and is recorded at Mt 3:16, 17; Mr 1:11; and Lu 3:22. The second instance was in connection with Jesus’ transfiguration in 32 C.E. and is recorded at Mt 17:5; Mr 9:7; and Lu 9:35. The third instance, mentioned only in the Gospel of John, happened in 33 C.E., shortly before Jesus’ last Passover. Jehovah responded to Jesus’ request that his Father glorify His own name.

a voice came out of the cloud: The second of three instances in the Gospel accounts when Jehovah is reported as speaking directly to humans.​—See study notes on Lu 3:22; Joh 12:28.

an only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally translated “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” The Bible uses the term in describing the relation of sons and daughters to their parents. (See study notes on Lu 7:12; 8:42; 9:38.) In the apostle John’s writings, this term is used exclusively of Jesus (Joh 3:16, 18; 1Jo 4:9) but never about Jesus’ human birth or existence as a man. Instead, John uses the term to describe Jesus in his prehuman existence as the Logos, or the Word, the one who “was in the beginning with God,” even “before the world was.” (Joh 1:1, 2; 17:5, 24) Jesus is the “only-begotten son” because he was Jehovah’s Firstborn and the only one created directly by God. While other spirit creatures are likewise called “sons of the true God” or “sons of God” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7), all those sons were created by Jehovah through that firstborn Son (Col 1:15, 16). In summary, the term mo·no·ge·nesʹ refers both to Jesus’ being “one of a kind; unique; incomparable” and to his being the only son produced directly and solely by God.​—1Jo 5:18; see study note on Heb 11:17.

only-begotten Son: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” In the apostle John’s writings, this term is exclusively used of Jesus. (Joh 1:14; 3:18; 1Jo 4:9; see study note on Joh 1:14.) Although the other spirit creatures produced by God were called sons, Jesus alone is called the “only-begotten Son.” (Ge 6:2, 4; Job 1:6; 2:1; 38:4-7) Jesus, the firstborn Son, was the sole direct creation of his Father, so he was unique, different from all other sons of God. They were created, or begotten, by Jehovah through that firstborn Son. The Greek word mo·no·ge·nesʹ is used in a similar way when Paul says that Isaac was Abraham’s “only-begotten son.” (Heb 11:17) Though Abraham fathered Ishmael by Hagar and several sons by Keturah (Ge 16:15; 25:1, 2; 1Ch 1:28, 32), Isaac was “only-begotten” in a special sense. He was Abraham’s only son by God’s promise as well as the only son of Sarah.​—Ge 17:16-19.

only: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; the only one or member of a class or kind; unique.” The term is used when describing the relation of sons and daughters to their parents. In this context, it is used in the sense of an only child. The same Greek word is also used of the “only” son of a widow in Nain and of Jairus’ “only” daughter. (Lu 7:12; 8:41, 42) The Greek Septuagint uses mo·no·ge·nesʹ when speaking of Jephthah’s daughter, concerning whom it is written: “Now she was his one and only child. Besides her, he had neither son nor daughter.” (Jg 11:34) In the apostle John’s writings, mo·no·ge·nesʹ is used five times with reference to Jesus.​—For the meaning of the term when used about Jesus, see study notes on Joh 1:14; 3:16.

majestic power of God: Or “greatness (majesty) of God.” When curing people, Jesus did not direct attention to himself as the healer. Instead, he attributed these miracles to God’s power.

for him to be taken up: The Greek term a·naʹlem·psis occurs only here in the Christian Greek Scriptures. It is usually understood to refer to Jesus’ ascension to heaven. The related verb is used at Ac 1:2, 11, 22, where it is rendered “was taken up.”

he was determined to go to: Lit., “his face was going to [or “set toward”].” (Compare Lu 9:51.) Similar expressions can be found in the Hebrew Scriptures with the sense of looking toward some goal, purpose, or desire (1Ki 2:15, ftn.; 2Ki 12:17, ftn.) and carrying the thought of strong intention and determination.​—2Ch 20:3, ftn.; Da 11:17, ftn.

nowhere to lay down his head: That is, no residence that he could call his own.

nowhere to lay down his head: See study note on Mt 8:20.

Lord: Some manuscripts do not include this word, but it has support in a number of early authoritative manuscripts.

bury my father: The wording likely does not mean that the man had just lost his father in death and was asking only to make funeral arrangements. Had this been the case, it is unlikely that he would have been there talking to Jesus. In the ancient Middle East, a death in the family would be followed very quickly by a funeral, generally on the same day. So the man’s father may have been ailing or elderly, not dead. And Jesus would not have told the man to abandon a sick and needy parent, so there must have been other family members who could care for such vital needs. (Mr 7:9-13) The man was saying, in effect, ‘I will follow you, but not as long as my father still lives. Wait until my father dies and I have buried him.’ In Jesus’ view, however, the man was missing an opportunity to put the interests of the Kingdom of God first in his life.​—Lu 9:60, 62.

bury my father: The wording likely does not mean that the man had just lost his father in death and was asking only to make funeral arrangements. Had this been the case, it is unlikely that he would have been there talking to Jesus. In the ancient Middle East, a death in the family would be followed very quickly by a funeral, generally on the same day. So the man’s father may have been ailing or elderly, not dead. And Jesus would not have told the man to abandon a sick and needy parent, so there must have been other family members who could care for such vital needs. (Mr 7:9-13) The man was saying, in effect, ‘I will follow you, but not as long as my father still lives. Wait until my father dies and I have buried him.’ In Jesus’ view, however, the man was missing an opportunity to put the interests of the Kingdom of God first in his life.​—Lu 9:60, 62.

Let the dead bury their dead: As shown in the study note on Lu 9:59, the father of the man to whom Jesus is talking was likely ailing or elderly, not dead. Therefore, Jesus is evidently saying: ‘Let those who are spiritually dead bury their dead,’ that is, the man should not wait to make his decision to follow Jesus, since other relatives could apparently care for the father until his death. By following Jesus, the man put himself on the way to eternal life, not among those who were spiritually dead before God. In his reply, Jesus shows that putting the Kingdom of God first in one’s life and declaring it far and wide are essential to remaining spiritually alive.

who has put his hand to a plow and looks at the things behind: To emphasize the importance of wholehearted discipleship, Jesus here refers to the work of plowing. He describes a man who expresses his desire to be a disciple but stipulates the condition of being permitted first to say goodbye to his household. (Lu 9:61) If a plowman allowed himself to be distracted from the work at hand, he would make crooked furrows, or if he stopped plowing in order to look back, the work in the field would fall behind. Similarly, the person who is invited to Christian discipleship but who permits himself to be distracted from carrying out the responsibilities would become unfit for God’s Kingdom.