4:23 Jesus 1 went throughout all of Galilee, teaching in their synagogues, 2 preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People 3 brought to him all who suffered with various illnesses and afflictions, those who had seizures, 4 paralytics, and those possessed by demons, 5 and he healed them.
11:1 When 6 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
1:35 Then 13 Jesus 14 got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. 15 1:36 Simon and his companions searched for him. 1:37 When they found him, they said, “Everyone is looking for you.” 1:38 He replied, 16 “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” 17 1:39 So 18 he went into all of Galilee preaching in their synagogues 19 and casting out demons.
13:22 Then 30 Jesus 31 traveled throughout 32 towns 33 and villages, teaching and making his way toward 34 Jerusalem. 35
2:22 “Men of Israel, 36 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 37 wonders, and miraculous signs 38 that God performed among you through him, just as you yourselves know –
1 tn Grk “And he.”
2 sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT 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).
3 tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).
4 tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
5 tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.
6 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
7 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Two other conjunctions are omitted in this series.
8 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
9 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
10 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
11 sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
12 tc The
13 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
15 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
16 tn Grk “And he said to them.”
17 tn Grk “Because for this purpose I have come forth.”
18 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
19 sn See the note on synagogue in 1:21.
20 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
21 tn Grk “asked that they might touch.”
22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
23 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
24 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
25 tn Or “cities.”
26 sn Jesus was sent by God for this purpose. This is the language of divine commission.
27 tn Grk “because for this purpose I was sent.”
28 tn Here καί (kai) has been translated as “so” to indicate the summarization.
29 tc Most
30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
32 tn This is a distributive use of κατά (kata); see L&N 83:12.
33 tn Or “cities.”
34 tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.
35 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
36 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
37 tn Or “miraculous deeds.”
38 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
39 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
40 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
41 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
42 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
43 sn See Acts 7:9.