Amsal 11:12

11:12 The one who denounces ¹  his neighbor lacks wisdom, ² 

but the one who has discernment ³  keeps silent. ⁴ 

Yesaya 53:3

53:3 He was despised and rejected by people, ⁵ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ⁶ 

he was despised, and we considered him insignificant. ⁷ 

Lukas 10:16

10:16 “The one who listens ⁸  to you listens to me, ⁹  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁰  the one who sent me.” ¹¹ 

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ¹²  also told this parable to some who were confident that they were righteous and looked down ¹³  on everyone else.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹⁴  Jesus ¹⁵  told them a parable to show them they should always ¹⁶  pray and not lose heart. ¹⁷ 

Lukas 4:8

4:8 Jesus ¹⁸  answered him, ¹⁹  “It is written, ‘You are to worship ²⁰  the Lord ²¹  your God and serve only him.’” ²² 

[11:12]  ¹ tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

[11:12]  sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.

[11:12]  ² tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).

[11:12]  ³ tn Heb “a man of discernment.”

[11:12]  ⁴ sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.

[53:3]  ⁵ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ⁶ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ⁷ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[10:16]  ⁸ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ⁹ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁰ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹¹ sn The one who sent me refers to God.

[18:9]  ¹² tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹³ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:1]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁶ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁷ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[4:8]  ¹⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ¹⁹ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ²⁰ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ²¹ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ²² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.