Lukas 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 

Kisah Para Rasul 13:14-16

13:14 Moving on from ⁸  Perga, ⁹  they arrived at Pisidian Antioch, ¹⁰  and on the Sabbath day they went into ¹¹  the synagogue ¹²  and sat down. 13:15 After the reading from the law and the prophets, ¹³  the leaders of the synagogue ¹⁴  sent them a message, ¹⁵  saying, “Brothers, ¹⁶  if you have any message ¹⁷  of exhortation ¹⁸  for the people, speak it.” ¹⁹  13:16 So Paul stood up, ²⁰  gestured ²¹  with his hand and said,

“Men of Israel, ²²  and you Gentiles who fear God, ²³  listen:

Kolose 4:16

4:16 And after ²⁴  you have read this letter, have it read ²⁵  to the church of Laodicea. In turn, read the letter from Laodicea ²⁶  as well.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

1 Tesalonika 5:27

5:27 I call on you solemnly in the Lord ²⁷  to have this letter read to all the brothers and sisters. ²⁸ 

[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]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[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.

[13:14]  ⁸ tn Or “Passing by.”

[13:14]  ⁹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹⁰ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ¹¹ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹² sn See the note on synagogue in 6:9.

[13:15]  ¹³ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁴ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁵ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁷ tn Or “word.”

[13:15]  ¹⁸ tn Or “encouragement.”

[13:15]  ¹⁹ tn Or “give it.”

[13:16]  ²⁰ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²¹ tn Or “motioned.”

[13:16]  ²² 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²³ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[4:16]  ²⁴ tn Grk “when.”

[4:16]  ²⁵ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ²⁶ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[5:27]  ²⁷ tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”

[5:27]  ²⁸ tc Most witnesses, including some important ones (א² A Ψ [33] 1739 1881 Ï ar vg sy bo), read “holy” before “brothers [and sisters]” (ἁγίοις ἀδελφοῖς, Jagioi" adelfoi"). It is possible that ἁγίοις dropped out by way of homoioteleuton (in uncial script the words would be written agioisadelfois), but it is equally possible that the adjective was added because of the influence of ἁγίῳ (Jagiw) in v. 26. Another internal consideration is that the expression ἅγιοι ἀδελφοί ({agioi adelfoi, “holy brothers”) is not found elsewhere in the corpus Paulinum, though Col 1:2 comes close. But this fact could be argued either way: It may suggest that such an expression is not Pauline; on the other hand, the unusualness of the expression could have resulted in an alteration by some scribes. At the same time, since 1 Thessalonians is one of the earliest of Paul’s letters, and written well before he addresses Christians as saints (ἅγιοι) in 1 Corinthians for the first time, one might argue that Paul’s own forms of expression were going through something of a metamorphosis. Scribes insensitive to this fact could well impute later Pauline collocations onto his earlier letters. The internal evidence seems to support, albeit slightly, the omission of ἁγίοις here. Externally, most of the better witnesses of the Alexandrian and Western texts (א* B D F G 0278 it sa) combine in having the shorter reading. Although the rating of “A” in UBS⁴ for the omission seems too generous, this reading is still to be preferred.

[5:27]  tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.