Yohanes 4:3

4:3 he left Judea and set out once more for Galilee. ¹ 

Yohanes 4:54

4:54 Jesus did this as his second miraculous sign ²  when he returned from Judea to Galilee.

Yohanes 10:39-40

10:39 Then ³  they attempted ⁴  again to seize him, but he escaped their clutches. ⁵ 

10:40 Jesus ⁶  went back across the Jordan River ⁷  again to the place where John ⁸  had been baptizing at an earlier time, ⁹  and he stayed there.

Yohanes 11:54

11:54 Thus Jesus no longer went ¹⁰  around publicly ¹¹  among the Judeans, ¹²  but went away from there to the region near the wilderness, to a town called Ephraim, ¹³  and stayed there with his disciples.

Lukas 13:31-33

Going to Jerusalem

13:31 At that time, ¹⁴  some Pharisees ¹⁵  came up and said to Jesus, ¹⁶  “Get away from here, ¹⁷  because Herod ¹⁸  wants to kill you.” 13:32 But ¹⁹  he said to them, “Go ²⁰  and tell that fox, ²¹  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²²  I will complete my work. ²³  13:33 Nevertheless I must ²⁴  go on my way today and tomorrow and the next day, because it is impossible ²⁵  that a prophet should be killed ²⁶  outside Jerusalem.’ ²⁷ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²⁸  that ²⁹  God anointed him with the Holy Spirit and with power. He ³⁰  went around doing good and healing all who were oppressed by the devil, ³¹  because God was with him. ³² 

[4:3]  ¹ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[4:54]  ² tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.

[10:39]  ³ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ⁴ tn Grk “they were seeking.”

[10:39]  ⁵ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[10:40]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ⁷ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ⁸ sn John refers to John the Baptist.

[10:40]  ⁹ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[11:54]  ¹⁰ tn Grk “walked.”

[11:54]  ¹¹ tn Or “openly.”

[11:54]  ¹² tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ¹³ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[13:31]  ¹⁴ tn Grk “At that very hour.”

[13:31]  ¹⁵ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁷ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁸ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²¹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²² sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²³ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ²⁴ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁵ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁶ tn Or “should perish away from.”

[13:33]  ²⁷ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:38]  ²⁸ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²⁹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³⁰ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ³¹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ³² sn See Acts 7:9.