“ Only Five Verses”
Original sermon given on March 16, 2025 written and delivered by Rev. Dr. Rich Rudowske, Executive Director of Lutheran Bible Translators at First Saint Paul’s Lutheran Church.
Watch the sermon live.
Luke 13.31-35
“Only Five Verses”
Luke 13.31-35
In the name of the Living God and the Crucified Christ. Amen.
Opening Scripture (NRSV)
At that very hour some Pharisees came and said to him, "Get away from here, for Herod wants to kill you." He said to them, "Go and tell that fox for me, 'Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.' Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you. And I tell you, you will not see me until the time comes when you say, 'Blessed is the one who comes in the name of the Lord.'" (Luke 13.31-35)
Introduction
Beloved congregation,
Today we explore a passage that exemplifies the intricate challenges of biblical translation and interpretation. In these five verses from Luke's Gospel, Jesus receives a warning, delivers a metaphor-laden response, and expresses profound lament over Jerusalem. As we examine this text, we'll discover how multiple layers of meaning, cultural context, and linguistic nuances create a tapestry that requires careful unfolding.
The Journey from Ancient Text to Modern Translation
The NRSV translation we just heard represents one scholarly attempt to bridge a vast cultural and linguistic divide. The original Greek text of Luke has journeyed through centuries of manuscripts, translations, and interpretations before reaching us today.
Consider verse 32, where Jesus calls Herod "that fox." This seemingly straightforward animal metaphor carries significant complexity. In our modern context, we might associate foxes with cleverness or cunning. However, in first-century Jewish context, foxes were considered destructive, worthless animals, even unclean. Jesus isn't merely calling Herod clever — he's delivering a pointed insult, suggesting Herod is destructive yet ultimately ineffective.
Note that in some cultures, the fox metaphor lacks these connotations entirely. Translators must decide whether to maintain the literal "fox" reference or substitute a culturally equivalent metaphor that conveys the intended meaning of destructiveness and ineffectiveness.
An early version of Swati in southern Africa used “that snake” because the interpreters understood the fox metaphor to be more “sly” and “cunning”, but this is likely not what Jesus means to communicate — rather that Herod doesn’t have the power he thinks he has — an updated translation uses “that jackal” which is used similarly for paramount chiefs who aren’t as powerful as they think (normally called “lions”).
Likewise, he says he is casting out demons (Gk. δαιμόνια). In English we just sort of take an anglicized version of that word and use it, but in many cultures, there will be questions about what kind of spirits we are talking about here. There are all sorts of God, gods, lesser gods, ancestor spirits, etc. For example, in the Yala language of Nigeria, this is translated yapri̍ija ɔdwɔ̄bi̍ or “bad Yaprija.” Yaprijas are traditional spirits that have a range presumed activities including giving or withholding gifts, giving and protecting children, causing death and disease and rewarding good behavior. On the other hand, in Setswana of Botswana, the original translation read “badimo” for demons. But “badimo” are believed to be the spirits of ancestors recently departed, who may or may not still be active. I would say that some activity attributed to “badimo” could be the activity of evil spirits but simply calling them “badimo” was confusing. It has been changed to “moyo o o maswe” (spirits which are not clean) to be more clear.
Competing Metaphors and Emotional Depth
Verse 34 presents another translation challenge with Jesus's poignant metaphor: "How often have I desired to gather your children together as a hen gathers her brood under her wings." This tender maternal image stands in stark contrast to the fox metaphor used moments earlier.
The translation website highlights how this maternal bird imagery carries profound theological implications. First, it portrays God's care in feminine terms — a nurturing mother hen rather than conquering king. Second, it depicts vulnerability — the hen protects her chicks by covering them with her own body, risking herself for their safety.
For cultures unfamiliar with chickens or where different birds symbolize protection, translators must make difficult choices about preserving the original image or finding cultural equivalents that maintain the emotional and theological significance. (I say that, but upon reviewing dozens of translations, I found that the same image was used — it appears that chickens and their behavior are prolific and well known. I did find one language that had to make it explicit that this was a figure or speech, not a literal action Jesus wanted to do.)
Time References and Prophetic Language
In verses 32-33, Jesus uses time markers that have perplexed interpreters for centuries: "Today and tomorrow, and on the third day" followed by "today, tomorrow, and the next day." Are these literal time periods? Symbolic references? A Hebrew idiom for a short complete period?
Translation experts note that these time references likely carry symbolic meaning rather than literal chronology. The "third day" particularly resonates with resurrection themes. Yet translators must decide how explicitly to signal these connections or whether to maintain the ambiguity of the original text.
The phrase "I finish my work" (or "I reach my goal") in verse 32 uses the Greek word τελειοῦμαι (teleioumai), which can mean completion, perfection, or fulfillment. This word appears at Jesus's crucifixion when he declares "It is finished." The translation challenges here involve capturing both the immediate meaning and these deeper resonances.
Cultural Expectations and Historical Context
Understanding this passage requires recognizing the political and religious tensions of Jesus's time. When the Pharisees warn Jesus about Herod in v.31, are they genuinely concerned or attempting to manipulate him? In many languages, the pronoun used is important — is it the formal pronoun of respect or the informal pronoun of familiarity and collegiality? Translators must carefully render the tone of this exchange without imposing interpretive judgments.
As tips.translation.bible explains, the reference to Jerusalem as "the city that kills the prophets" connects to a complex historical narrative and religious identity. For readers unfamiliar with Israel's prophetic tradition, this accusation loses significant meaning without additional context that translations rarely provide.
The Final Quotation and Its Significance
Jesus concludes with words that most hearers would recognize as from Psalm 118.26: "Blessed is the one who comes in the name of the Lord." This psalm was recited during Jewish festivals, particularly at Passover when pilgrims entered Jerusalem.
Translation experts point out that this quotation creates an intertextual connection that modern readers may miss entirely without footnotes or study Bible commentary. The rich layers of meaning — connecting to Jesus's triumphal entry, his ultimate rejection, and eschatological expectations — depend on cultural knowledge that cannot be fully captured in translation alone.
Application: Embracing Complexity in Our Faith Journey
Sisters and brothers, what does this exploration mean for us today?
First, it invites humility. Each time we read scripture, we engage with a text that has crossed vast cultural, linguistic, and historical distances. The apparent simplicity of Jesus's words often masks profound complexity. When we recognize this, we approach the Bible with appropriate reverence and careful study.
Second, it calls us to community interpretation. No single reader or translation can capture all dimensions of meaning. We need scholars, translators, pastors, and fellow believers from diverse backgrounds to illuminate different aspects of the text.
Finally, it reminds us that Jesus himself embraced complexity. He taught through metaphors, cultural references, and scriptural allusions. Though his message of love was simple at its core, he never reduced faith to simplistic formulas. Our Lord modeled how to hold together determination and vulnerability, confrontation and compassion, judgment and mercy.
Conclusion
As we leave today, may we embrace the rich complexity of scripture with gratitude rather than frustration. May we recognize that in the challenges of translation and interpretation, we find not obstacles but invitations — invitations to deeper study, more thoughtful faith, and more nuanced understanding of our Lord's message.
Like Jesus's lament over Jerusalem, may our hearts expand to hold both truth and love together. And may we echo the closing words of our passage, declaring with sincere hearts, "Blessed is the one who comes in the name of the Lord."
Amen.