^10:17Then⁵² the seventy-two⁵³ returned with joy, saying, “Lord, even the demons submit to⁵⁴ us in your name!”⁵⁵^10:18So⁵⁶ he said to them, “I saw⁵⁷ Satan fall⁵⁸ like lightning⁵⁹ from heaven. ^10:19Look, I have given you authority to tread⁶⁰ on snakes and scorpions⁶¹ and on the full force of the enemy,⁶² and nothing will⁶³ hurt you. ^10:20Nevertheless, do not rejoice that⁶⁴ the spirits submit to you, but rejoice⁶⁵ that your names stand written⁶⁶ in heaven.”

^10:21On that same occasion⁶⁷ Jesus⁶⁸ rejoiced⁶⁹ in the Holy Spirit and said, “I praise⁷⁰ you, Father, Lord⁷¹ of heaven and earth, because⁷² you have hidden these things from the wise⁷³ and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.⁷⁴^10:22All things have been given to me by my Father.⁷⁵ No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides⁷⁶ to reveal him.”

^10:23Then⁷⁷ Jesus⁷⁸ turned⁷⁹ to his⁸⁰ disciples and said privately, “Blessed⁸¹ are the eyes that see what you see! ^10:24For I tell you that many prophets and kings longed to see⁸² what you see but did not see it, and to hear what you hear but did not hear it.”

Read in Logos

Luke 10:20: Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven…

Footnotes

52 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
53 See the note on the number “seventy-two” in .
54 Or “the demons obey”; see L&N 36.18.
55 The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
56 Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18–20 follows from the positive report of the messengers in v. 17.
57 This is an imperfect tense verb.
58 In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
59 This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [], 2:).
60 Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
61 Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3–6.
62 Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation. The enemy is a reference to Satan (mentioned in v. 18).
63 This is an emphatic double negative in the Greek text.
64 Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
65 The verb here is a present imperative, so the call is to an attitude of rejoicing.
66 The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
67 Grk “In that same hour” (L&N 67.1).
68 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
69 Jesus rejoiced. The account of the mission in 10:1–24 ends with several remarks about joy.
70 Or “thank.”
71 The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3–6.
72 Or “that.”
74 Grk “for (to do) thus was well pleasing before you,” ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
75 This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
76 Or “wishes”; or “intends”; or “plans” (cf. βούλομαι 2.b). Here it is the Son who has sovereignty.
77 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
78 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
79 Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
80 Grk “the”; in context the article is used as a possessive pronoun ( ).
81 This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
82 This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10–12 or Heb 1:1–2.

Cross references

73 See 1 Cor 1:26–31.