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 4:38

4:38 After Jesus left ⁸  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁹  to help her. ¹⁰ 

Luke 6:4

6:4 how he entered the house of God, took ¹¹  and ate the sacred bread, ¹²  which is not lawful ¹³  for any to eat but the priests alone, and ¹⁴  gave it to his companions?” ¹⁵ 

Luke 6:6

Healing a Withered Hand

6:6 On ¹⁶  another Sabbath, Jesus ¹⁷  entered the synagogue ¹⁸  and was teaching. Now ¹⁹  a man was there whose right hand was withered. ²⁰ 

Luke 8:41

8:41 Then ²¹  a man named Jairus, who was a ruler ²²  of the synagogue, ²³  came up. Falling ²⁴  at Jesus’ feet, he pleaded ²⁵  with him to come to his house,

Luke 8:51

8:51 Now when he came to the house, Jesus ²⁶  did not let anyone go in with him except Peter, John, ²⁷  and James, and the child’s father and mother.

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ²⁸  the last state of that person ²⁹  is worse than the first.” ³⁰ 

Luke 22:10

22:10 He said to them, “Listen, ³¹  when you have entered the city, a man carrying a jar of water ³²  will meet you. ³³  Follow him into the house that he enters,

[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.

[4:38]  ⁸ 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]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁰ 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.

[6:4]  ¹⁵ tn Grk “and took.”

[6:4]  ¹⁶ tn Grk “the bread of presentation.”

[6:4]  ¹⁷ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹⁸ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹⁹ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:6]  ²² 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]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²⁴ sn See the note on synagogues in 4:15.

[6:6]  ²⁵ 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]  ²⁶ tn Grk “a man was there and his right hand was withered.”

[8:41]  ²⁹ 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]  ³⁰ 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]  ³¹ sn See the note on synagogues in 4:15.

[8:41]  ³² 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]  ³³ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:51]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ³⁷ tn Grk “and John,” 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.

[11:26]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁴⁴ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁴⁵ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[22:10]  ⁵⁰ tn Grk “behold.”

[22:10]  ⁵¹ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁵² sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.