Luke 13:31-35

This passage is found in the Revised Common Lectionary Year C during Lent (Most recently March 13, 2022)

Summary:  This passage portrays Jesus as a healer and even a hen.  This might tempt one to present a softer image of Jesus.  While Jesus does have great compassion and does show tremendous care, Jesus is not "soft."  He is casting out demons, condemning the people's heritage, standing up to power and predicting his own death.  The healing Jesus brings represents far more than a band-aid; rather it destroys evil and the restores our relationship with the world.

ιασεις ("iasies" meaning "to heal"; 13:32)  This word comes into English in the "iatry" family (psychiatry; podiatry), meaning to heal.  Perhaps this word can help us connect today's healing (all of the -iatries) with the work of Jesus, both then and still today.

αποτελω ("apoteloo" meaning "to complete"; 13:32).  I offer this word because it connects with the τελειομαι, the last word of the sentence.  Jesus is talking about "completing" a healing today.  We must wonder again, what kind of healing does Jesus have in mind?  What does it mean for Jesus to complete a healing?  I think about how long healing really takes for people after severe physical or emotional trauma.  Healing is often a longer process.

τελειομαι (passive perfect form of τελειοω meaning "complete"; 13:32)  Jesus here literally says, "I  have been completed on the third day."  There are many directions to unpack what Jesus means.  I would offer for this passage that Jesus' death and resurrection could be seen, in light of this passage, as a work of healing.  This healing includes purging evil from the world.  I would add further that healing often requires removal of "demons" from our lives.  This is not simply touchy-feely stuff, as Jesus discussion of coming death (33) reminds us. 

Aside:  This is the same verb that Jesus will utter from the cross (in John's Gospel) as he says, "It is finished."  Which brings up how to translate that passage -- perhaps better than "it is finished" is "it is perfected" or "it is fulfilled" or "it is completed."

ηθελησα/ηθελησατε (from θελω meaning "wish or will"; 13.34)  It is fascinating to see how Jesus admits that humans resist God's will.  Jesus wanted to gather the people in; but it will require Jesus death and resurrection for this to happen.

τεκνα ("tekna" meaning "child"; 13:34)  In this passage, the word for "chick" is simply "child."  Often we think of God's relationship with humanity in parental terms.  We can sentimentalize this relationship, ignoring the pain that parents experience over their children, both in real life and in the Bible.  If God is our parent, than God assumes the emotional train wreck that comes from parenting!!
It also suggests that God desires for us to be like children who receive his protection.
"He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler."  (NRS Psalm 91:)
I think it is possible to use this verse and passage to understand Jesus' work on the third day as a restoration of our status as God's children. 

Some odds and ends: 

ορνις (hen; 13:34)  This is a quality feminine metaphor for God.  It is also fascinating how Jesus speaks in the first person singular for God!

πορευου ("go!", used three times in the passage).  I also need to ponder more the way the word "go" shows up in this passage.  Jesus is told to go (πορευου); then he tells them to go (same word) and that he must keep going (same word).  Can't decide if Jesus is just being clever with words or something deeper is going on.  Also the verb tenses here switch carefully between present and aorist, a mini little case study on what those tenses signify.  (For example: "Herod wants to kill you", want is present; kill is aorist).  But strangely, the command to leave (εξελθε) is in the aorist, but the following (πορευου) is in the present.  Something like "Move now and then keep going"...

Greek grammar tid bit: Solving for a missing word:
In both 13:32 and 33 Jesus skips a word
32: "today and tomorrow and τη τριτη ____ "
33:  "today and tomorrow and τη εχομενη _____."
Greek will often skip a word where the context is entirely clear.  In this case, they drop the word "day."  The context of the sentence should make this clear.  Another hint is that in both cases, the word "the" is in the feminine (dative), telling you a feminine noun has been dropped.  As it turns out ημερα, the word for day, is a feminine noun.  Case closed.