Luke 4:15

4:15 He ¹  began to teach ²  in their synagogues ³  and was praised ⁴  by all.

Luke 4:28

4:28 When they heard this, all the people ⁵  in the synagogue were filled with rage.

Luke 4:44

4:44 So ⁶  he continued to preach in the synagogues of Judea. ⁷ 

Luke 7:5

7:5 because he loves our nation, ⁸  and even ⁹  built our synagogue.” ¹⁰ 

Luke 13:10

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹¹  on the Sabbath,

Luke 4:33

4:33 Now ¹²  in the synagogue ¹³  there was a man who had the spirit of an unclean ¹⁴  demon, and he cried out with a loud voice,

Luke 11:43

11:43 Woe to you Pharisees! You love the best seats ¹⁵  in the synagogues ¹⁶  and elaborate greetings ¹⁷  in the marketplaces!

Luke 4:20

4:20 Then ¹⁸  he rolled up ¹⁹  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ²⁰  him.

Luke 12:11

12:11 But when they bring you before the synagogues, ²¹  the ²²  rulers, and the authorities, do not worry about how you should make your defense ²³  or what you should say,

Luke 4:16

Rejection at Nazareth

4:16 Now ²⁴  Jesus ²⁵  came to Nazareth, ²⁶  where he had been brought up, and went into the synagogue ²⁷  on the Sabbath day, as was his custom. ²⁸  He ²⁹  stood up to read, ³⁰ 

Luke 4:38

4:38 After Jesus left ³¹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ³²  to help her. ³³ 

Luke 6:6

Healing a Withered Hand

6:6 On ³⁴  another Sabbath, Jesus ³⁵  entered the synagogue ³⁶  and was teaching. Now ³⁷  a man was there whose right hand was withered. ³⁸ 

Luke 8:41

8:41 Then ³⁹  a man named Jairus, who was a ruler ⁴⁰  of the synagogue, ⁴¹  came up. Falling ⁴²  at Jesus’ feet, he pleaded ⁴³  with him to come to his house,

Luke 20:46

20:46 “Beware ⁴⁴  of the experts in the law. ⁴⁵  They ⁴⁶  like walking around in long robes, and they love elaborate greetings ⁴⁷  in the marketplaces and the best seats ⁴⁸  in the synagogues ⁴⁹  and the places of honor at banquets.

Luke 21:12

21:12 But before all this, ⁵⁰  they will seize ⁵¹  you and persecute you, handing you over to the synagogues ⁵²  and prisons. You ⁵³  will be brought before kings and governors because of my name.

[4:15]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ² tn The imperfect verb has been translated ingressively.

[4:15]  ³ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. 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).

[4:15]  ⁴ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:28]  ⁵ tn The words “the people” are not in the Greek text but have been supplied.

[4:44]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ¹⁰ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[7:5]  ¹³ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁴ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹⁵ sn See the note on synagogues in 4:15.

[13:10]  ¹⁷ sn See the note on synagogues in 4:15.

[4:33]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ²² sn See the note on synagogues in 4:15.

[4:33]  ²³ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[11:43]  ²⁵ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²⁶ sn See the note on synagogues in 4:15.

[11:43]  ²⁷ tn Grk “and the greetings.”

[4:20]  ²⁹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ³⁰ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ³¹ tn Or “gazing at,” “staring at.”

[12:11]  ³³ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ³⁴ 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.

[12:11]  ³⁵ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[4:16]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

[4:16]  ³⁹ 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]  ⁴⁰ sn See the note on synagogues in 4:15.

[4:16]  ⁴¹ tn Grk “according to his custom.”

[4:16]  ⁴² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁴³ 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.

[4:38]  ⁴¹ 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]  ⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁴³ 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.

[6:6]  ⁴⁵ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁴⁷ sn See the note on synagogues in 4:15.

[6:6]  ⁴⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ⁴⁹ tn Grk “a man was there and his right hand was withered.”

[8:41]  ⁴⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ⁵⁰ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁵¹ sn See the note on synagogues in 4:15.

[8:41]  ⁵² tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ⁵³ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[20:46]  ⁵³ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁵⁴ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁵⁵ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁵⁶ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ⁵⁷ sn See Luke 14:1-14.

[20:46]  ⁵⁸ sn See the note on synagogues in 4:15.

[21:12]  ⁵⁷ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ⁵⁸ tn Grk “will lay their hands on you.”

[21:12]  ⁵⁹ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ⁶⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.