⁴ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

³ sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

¹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

¹ sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

² tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

¹ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

¹ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

¹ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

³ tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”

¹ tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nimʾas, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.

⁵ tn The verb נָאַץ (naʾats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (naʾats) in the LXX (παροξύνω, paroxunō) also conveys emotion beyond a decision to reject.

¹ sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.

³ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

² sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

⁴ sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

³ tn The double mention of rejection in this clause—ἀθετῶν ἀθετεῖ (athetōn athetei) in the Greek text—keeps up the emphasis of the section.

² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

² sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

¹ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.