Luke 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 

Luke 4:29

4:29 They got up, forced ⁸  him out of the town, ⁹  and brought him to the brow of the hill on which their town was built, so that ¹⁰  they could throw him down the cliff. ¹¹ 

Luke 4:38

4:38 After Jesus left ¹²  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ¹³  to help her. ¹⁴ 

Luke 6:8

6:8 But ¹⁵  he knew ¹⁶  their thoughts, ¹⁷  and said to the man who had the withered hand, “Get up and stand here.” ¹⁸  So ¹⁹  he rose and stood there.

Luke 11:7-8

11:7 Then ²⁰  he will reply ²¹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ²²  I cannot get up and give you anything.’ ²³  11:8 I tell you, even though the man inside ²⁴  will not get up and give him anything because he is his friend, yet because of the first man’s ²⁵  sheer persistence ²⁶  he will get up and give him whatever he needs.

Luke 11:32

11:32 The people ²⁷  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ²⁸  – and now, ²⁹  something greater than Jonah is here!

Luke 15:20

15:20 So ³⁰  he got up and went to his father. But while he was still a long way from home ³¹  his father saw him, and his heart went out to him; ³²  he ran and hugged ³³  his son ³⁴  and kissed him.

Luke 24:12

24:12 But Peter got up and ran to the tomb. ³⁵  He bent down ³⁶  and saw only the strips of linen cloth; ³⁷  then he went home, ³⁸  wondering ³⁹  what had happened. ⁴⁰ 

[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]  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.

[4:29]  ⁸ tn Grk “cast.”

[4:29]  ⁹ tn Or “city.”

[4:29]  ¹⁰ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹¹ 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.

[4:38]  ¹⁵ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁷ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[6:8]  ²² tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²³ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ²⁴ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ²⁵ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[11:7]  ²⁹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ³⁰ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ³¹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ³² tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ³⁶ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ³⁷ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ³⁸ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:32]  ⁴³ tn See the note on the word “people” in v. 31.

[11:32]  ⁴⁴ tn Grk “at the preaching of Jonah.”

[11:32]  ⁴⁵ tn Grk “behold.”

[15:20]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ⁵¹ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁵² tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ⁵³ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁵⁴ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[24:12]  ⁵⁷ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ⁵⁸ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ⁵⁹ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ⁶⁰ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ⁶¹ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁶² tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.