Lukas 4:16

Rejection at Nazareth

4:16 Now ¹  Jesus ²  came to Nazareth, ³  where he had been brought up, and went into the synagogue ⁴  on the Sabbath day, as was his custom. ⁵  He ⁶  stood up to read, ⁷ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁸  your reward is great in heaven. For their ancestors ⁹  did the same things to the prophets. ¹⁰ 

Lukas 9:22

9:22 saying, “The Son of Man must suffer ¹¹  many things and be rejected by the elders, ¹²  chief priests, and experts in the law, ¹³  and be killed, and on the third day be raised.” ¹⁴ 

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ¹⁵  and assign him a place with the unfaithful. ¹⁶ 

Lukas 13:16

13:16 Then ¹⁷  shouldn’t ¹⁸  this woman, a daughter of Abraham whom Satan ¹⁹  bound for eighteen long ²⁰  years, be released from this imprisonment ²¹  on the Sabbath day?”

Lukas 17:31

17:31 On that day, anyone who is on the roof, ²²  with his goods in the house, must not come down ²³  to take them away, and likewise the person in the field must not turn back.

[4:16]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ³ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ⁴ sn See the note on synagogues in 4:15.

[4:16]  ⁵ tn Grk “according to his custom.”

[4:16]  ⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁷ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[6:23]  ⁸ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁹ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁰ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[9:22]  ¹¹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ¹² sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁴ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[12:46]  ¹⁵ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ¹⁶ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[13:16]  ¹⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²¹ tn Or “bondage”; Grk “bond.”

[17:31]  ²² sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ²³ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.