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 6:7

6:7 The experts in the law ⁸  and the Pharisees ⁹  watched ¹⁰  Jesus ¹¹  closely to see if ¹²  he would heal on the Sabbath, ¹³  so that they could find a reason to accuse him.

Luke 6:29

6:29 To the person who strikes you on the cheek, ¹⁴  offer the other as well, ¹⁵  and from the person who takes away your coat, ¹⁶  do not withhold your tunic ¹⁷  either. ¹⁸ 

Luke 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ¹⁹  came down on the lake, ²⁰  and the boat ²¹  started filling up with water, and they were in danger.

Luke 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ²²  and the demonic spirits ²³  begged Jesus ²⁴  to let them go into them. He gave them permission. ²⁵ 

Luke 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ²⁶  or under a basket, ²⁷  but on a lampstand, so that those who come in can see the light.

Luke 13:16

13:16 Then ²⁸  shouldn’t ²⁹  this woman, a daughter of Abraham whom Satan ³⁰  bound for eighteen long ³¹  years, be released from this imprisonment ³²  on the Sabbath day?”

Luke 18:39

18:39 And those who were in front ³³  scolded ³⁴  him to get him to be quiet, but he shouted ³⁵  even more, “Son of David, have mercy on me!”

Luke 19:43

19:43 For the days will come upon you when your enemies will build ³⁶  an embankment ³⁷  against you and surround you and close in on you from every side.

[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.

[6:7]  ⁸ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁹ sn See the note on Pharisees in 5:17.

[6:7]  ¹⁰ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹² tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹³ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:29]  ¹⁵ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹⁶ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹⁷ tn Or “cloak.”

[6:29]  ¹⁸ tn See the note on the word “tunics” in 3:11.

[6:29]  ¹⁹ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[8:23]  ²² tn Or “a squall.”

[8:23]  ²³ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ²⁴ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:32]  ²⁹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ³⁰ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ³² sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[11:33]  ³⁶ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ³⁷ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[13:16]  ⁴³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁴⁴ 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]  ⁴⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁴⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁴⁷ tn Or “bondage”; Grk “bond.”

[18:39]  ⁵⁰ sn That is, those who were at the front of the procession.

[18:39]  ⁵¹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ⁵² sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[19:43]  ⁵⁷ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁵⁸ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.