Luke 4:15

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

Luke 5:16

5:16 Yet Jesus himself ⁵  frequently withdrew ⁶  to the wilderness ⁷  and prayed.

Luke 7:5

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

Luke 8:54

8:54 But Jesus ¹¹  gently took her by the hand and said, ¹²  “Child, get up.”

Luke 23:9

23:9 So ¹³  Herod ¹⁴  questioned him at considerable length; Jesus ¹⁵  gave him no answer.

Luke 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹⁶ 

[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.

[5:16]  ⁵ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁶ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁷ tn Or “desert.”

[7:5]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn See the note on synagogues in 4:15.

[8:54]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹⁴ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[23:9]  ¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ¹⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:28]  ²¹ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.