Luke 13:32

13:32 But ¹  he said to them, “Go ²  and tell that fox, ³  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ⁴  I will complete my work. ⁵ 

Luke 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁶  of no crime deserving death. ⁷  I will therefore flog ⁸  him and release him.”

Luke 24:7

24:7 that ⁹  the Son of Man must be delivered ¹⁰  into the hands of sinful men, ¹¹  and be crucified, ¹²  and on the third day rise again.” ¹³ 

[13:32]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ³ 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]  ⁴ 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]  ⁵ 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.

[23:22]  ⁶ tn Grk “no cause of death I found in him.”

[23:22]  ⁷ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁸ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[24:7]  ¹¹ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ¹² tn See Luke 9:22, 44; 13:33.

[24:7]  ¹³ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ¹⁴ sn See the note on crucify in 23:21.

[24:7]  ¹⁵ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.