KJV: And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
YLT: And he came to Nazareth, where he hath been brought up, and he went in, according to his custom, on the sabbath-day, to the synagogue, and stood up to read;
Darby: And he came to Nazareth, where he was brought up; and he entered, according to his custom, into the synagogue on the sabbath day, and stood up to read.
ASV: And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
| ἦλθεν | He came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| Ναζαρά | Nazareth |
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Parse: Noun, Accusative Feminine Singular Root: Ναζαρά Sense: the ordinary residence and home town of Christ. |
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| οὗ | where |
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Parse: Adverb Root: οὗ Sense: where. |
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| ἦν | He had been |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τεθραμμένος | brought up |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: τρέφω Sense: to nourish, support. |
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| εἰσῆλθεν | He entered |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| εἰωθὸς | custom |
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Parse: Verb, Perfect Participle Active, Accusative Neuter Singular Root: ἔθω Sense: to be accustomed, used, wont. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἡμέρᾳ | day |
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Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| σαββάτων | Sabbaths |
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Parse: Noun, Genitive Neuter Plural Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| συναγωγήν | synagogue |
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Parse: Noun, Accusative Feminine Singular Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| ἀνέστη | stood up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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| ἀναγνῶναι | to read |
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Parse: Verb, Aorist Infinitive Active Root: ἀναγινώσκω Sense: to distinguish between, to recognise, to know accurately, to acknowledge. |
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Greek Commentary for Luke 4:16
Past perfect passive periphrastic indicative, a state of completion in past time, from τρεπω trephō a common Greek verb. This visit is before that recorded in Mark 6:1-6; Matthew 13:54-58 which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke 4:15). Luke may have in mind Luke 2:51, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. [source]
Second perfect active neuter singular participle of an old ετω ethō (Homer), to be accustomed. Literally according to what was customary to him This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.Stood up (ανεστη anestē). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.To read Second aorist active infinitive of αναγινωσκω anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. [source]
Second aorist active infinitive of αναγινωσκω anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand). [source]
With the article; that Nazareth where he had been brought up. [source]
Not as a sign that he wished to expound, but being summoned by the superintendent of the synagogue. [source]
Usually in New Testament of public reading. After the liturgical services which introduced the worship of the synagogue, the “minister” took a roll of the law from the ark, removed its case and wrappings, and then called upon some one to read. On the Sabbaths, at least seven persons were called on successively to read portions of the law, none of them consisting of less than three verses. After the law followed a section from the prophets, which was succeeded immediately by a discourse. It was this section which Jesus read and expounded. See Acts 13:15; Nehemiah 8:5, Nehemiah 8:8. For a detailed account of the synagogue-worship, see Edersheim, “Life and Times of Jesus,” i., 4:30 sq. [source]
Reverse Greek Commentary Search for Luke 4:16
He went first to Nazareth, his old home, but was rejected there (Luke 4:16-31). In Capernaum (probably the modern Τελλ μ Tell Hūm) Jesus was in a large town, one of the centres of Galilean political and commercial life, a fishing mart, where many Gentiles came. Here the message of the kingdom would have a better chance than in Jerusalem with its ecclesiastical prejudices or in Nazareth with its local jealousies. So Jesus “made his home” (κατωικησεν katōikēsen) here. [source]
Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in Luke 4:16-31 and Matthew 4:13-16. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In Luke 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle (τωι υπηρετηι tōi hupēretēi) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke 4:14). [source]
Once before the people of Nazareth had driven Jesus out of the city (Luke 4:16-31). Soon they will do it again on his return there (Mark 6:1-6; Matthew 13:54-58). Here in Decapolis pagan influence was strong and the owners of the hogs cared more for the loss of their property than for the healing of the wild demoniac. In the clash between business and spiritual welfare business came first with them as often today. All three Gospels tell of the request for Jesus to leave. They feared the power of Jesus and wanted no further interference with their business affairs. [source]
Matthew 13:55 calls him “the carpenter‘s son” He was both. Evidently since Joseph‘s death he had carried on the business and was “the carpenter” of Nazareth. The word τεκτων tektōn comes from τεκειν τικτω tekein τεχνη tiktō to beget, create, like τεκτων technē (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter “throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ” (Farrar). That is an exaggeration for we have Luke 2:41-50 and “as his custom was” (Luke 4:16), to go no further. But we are grateful for Mark‘s realistic use of και εσκανδαλιζοντο εν αυτωι tektōn here. [source]
Rev., day. The word is often used in the plural form for the single day, as in Luke 4:16; probably after the analogy of plural names of festivals, as τὰ ἄζυμα ,the feast of unleavened bread; τὰ γενέσια ,the birth-day; or perhaps following the Aramaic plural. [source]
See on Luke 4:16. [source]
Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah 61:1, Isaiah 61:2 with one clause omitted and some words from Isaiah 58:6). It is a free quotation from the Septuagint.Where it was written (ου ην γεγραμμενον hou ēn gegrammenon). Periphrastic pluperfect passive again as in Luke 4:16. [source]
Literally, “a roll of the prophet Isaiah.” Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll.Opened (ανοιχας anoixas). Really it was unrolled (αναπτυχας anaptuxas) as Aleph D have it. But the more general term ανοιχας anoixas (from ανοιγω anoigō common verb) is probably genuine. Αναπτυσσω Anaptussō does not occur in the N.T. outside of this passage if genuine.Found the place Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah 61:1, Isaiah 61:2 with one clause omitted and some words from Isaiah 58:6). It is a free quotation from the Septuagint.Where it was written (ου ην γεγραμμενον hou ēn gegrammenon). Periphrastic pluperfect passive again as in Luke 4:16. [source]
Periphrastic pluperfect passive again as in Luke 4:16. [source]
Mark 3:31-35; Matthew 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark‘s order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in John 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mark 3:31 and Matthew 12:46. [source]
Literally, “For not even were his brothers believing on him.” Imperfect tense of πιστευω pisteuō with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke 4:16-31; Mark 6:1-6; Matthew 13:54-58), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark 3:31-35; Matthew 12:46-50; Luke 8:19-21). The brothers here are sarcastic. [source]
The law was first read in the synagogues till b.c. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek Koiné{[28928]}š for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke 4:16.). For the service in the synagogue see Schuerer, History of the Jewish People, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue Any rabbi or distinguished stranger could be called on to speak. [source]
The same construction in Luke 4:16 about Jesus in Nazareth (κατα το ειωτος αυτωι kata to eiōthos autōi) with the second perfect active participle neuter singular from ετω ethō Paul‘s habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. [source]
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). [source]
Three times in N.T. See Acts 13:15; 2 Corinthians 3:14. The verb ἀναγινώσκειν usually of public reading. See on Luke 4:16. So in lxx. In post-classical Greek, sometimes of reading aloud with comments. See Epictetus, Diss. 3,23, 20. Dr. Hatch says: “It is probable that this practice of reading with comments … may account for the coordination of 'reading' with 'exhortation' and 'teaching' in 1 Timothy 4:13.” [source]
See on Luke 4:16. The Reader in the Church. See 2 Corinthians 3:14. They that hear, the congregation. The words imply a public, official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70. [source]
Present active singular articular participle of αναγινωσκω anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω akouō (the audience).And keep Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]