Lukas 4:29
Konteks4:29 They got up, forced 1 him out of the town, 2 and brought him to the brow of the hill on which their town was built, so that 3 they could throw him down the cliff. 4
Lukas 7:3
Konteks7:3 When the centurion 5 heard 6 about Jesus, he sent some Jewish elders 7 to him, asking him to come 8 and heal his slave.
Lukas 14:8
Konteks14:8 “When you are invited by someone to a wedding feast, 9 do not take 10 the place of honor, because a person more distinguished than you may have been invited by your host. 11
[4:29] 3 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 4 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
[7:3] 5 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 6 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 7 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
[7:3] 8 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
[14:8] 9 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 10 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:8] 11 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.