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 6:6

Healing a Withered Hand

6:6 On ¹¹  another Sabbath, Jesus ¹²  entered the synagogue ¹³  and was teaching. Now ¹⁴  a man was there whose right hand was withered. ¹⁵ 

Luke 8:41

8:41 Then ¹⁶  a man named Jairus, who was a ruler ¹⁷  of the synagogue, ¹⁸  came up. Falling ¹⁹  at Jesus’ feet, he pleaded ²⁰  with him to come to his house,

Luke 20:46

20:46 “Beware ²¹  of the experts in the law. ²²  They ²³  like walking around in long robes, and they love elaborate greetings ²⁴  in the marketplaces and the best seats ²⁵  in the synagogues ²⁶  and the places of honor at banquets.

Luke 21:12

21:12 But before all this, ²⁷  they will seize ²⁸  you and persecute you, handing you over to the synagogues ²⁹  and prisons. You ³⁰  will be brought before kings and governors because of my name.

[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.

[6:6]  ¹⁵ 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]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁷ sn See the note on synagogues in 4:15.

[6:6]  ¹⁸ 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]  ¹⁹ tn Grk “a man was there and his right hand was withered.”

[8:41]  ²² 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]  ²³ 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]  ²⁴ sn See the note on synagogues in 4:15.

[8:41]  ²⁵ 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]  ²⁶ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[20:46]  ²⁹ 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]  ³⁰ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ³¹ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ³² 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]  ³³ sn See Luke 14:1-14.

[20:46]  ³⁴ sn See the note on synagogues in 4:15.

[21:12]  ³⁶ 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]  ³⁷ tn Grk “will lay their hands on you.”

[21:12]  ³⁸ 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]  ³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.