Rejection at Nazareth
Luke 4:14-30
Luke.4.14 - Details
Original Text
Morphology
- Και: CONJ
- υπεστρεψεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- δυναμει: NOUN,dat,sg,f
- του: ART,gen,sg,n
- πνευματος: NOUN,gen,sg,n
- εις: PREP
- την: ART,acc,sg,f
- Γαλιλαιαν: NOUN,acc,sg,f
- και: CONJ
- φημη: NOUN,nom,sg,f
- εξηλθεν: VERB,aor,act,ind,3,sg
- καθ᾽ολης: PREP
- της: ART,gen,sg,f
- περιχωρου: NOUN,gen,sg,f
- περι: PREP
- αυτου: PRON,gen,sg,m
Parallels
- Mark 1:14-15 (structural): Marks the beginning of Jesus’ Galilean ministry and proclamation of the kingdom—parallel movement and mission opening to Luke 4:14’s return to Galilee and widespread report about him.
- Matthew 4:12-17 (structural): Matthew similarly situates the start of Jesus’ Galilean ministry and his preaching (‘Repent, for the kingdom is at hand’); both passages frame the geographic and programmatic launch of Jesus’ public work.
- Acts 10:38 (verbal): Speaks of Jesus being ‘anointed with the Holy Spirit and power’—language closely echoes Luke 4:14’s ‘in the power of the Spirit,’ linking Spirit-empowerment to Jesus’ ministry activity.
- Luke 4:1 (thematic): Earlier in Luke Jesus is described as ‘full of the Holy Spirit’ and led by the Spirit into the wilderness; thematically connects Spirit-filling and guidance with the empowered return to Galilee in 4:14.
Alternative generated candidates
- And Jesus returned in the power of the Spirit to Galilee, and news about him spread through the whole region.
- Jesus returned to Galilee in the power of the Spirit, and a report about him spread through all the surrounding region.
Luke.4.15 - Details
Original Text
Morphology
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- εδιδασκεν: VERB,impf,act,ind,3,sg
- εν: PREP
- ταις: ART,dat,pl,f
- συναγωγαις: NOUN,dat,pl,f
- αυτων: PRON,gen,pl,m
- δοξαζομενος: PART,pres,mp,nom,sg,m
- υπο: PREP
- παντων: ADJ,gen,pl,m
Parallels
- Luke 4:16 (structural): Immediate context: Jesus in the synagogue at Nazareth — verse 16 describes him entering the synagogue and standing to read/teach, framing 4:15's summary of teaching activity.
- Matthew 4:23 (verbal): Parallel wording and summary of ministry: Jesus went throughout Galilee teaching in synagogues, preaching the gospel, and healing — closely mirrors Luke's statement about teaching in synagogues and being well regarded.
- Mark 1:21-22 (verbal): Mark narrates Jesus teaching in the synagogue with authority on the Sabbath; the passage links synagogue teaching with immediate impact and growing fame, similar to Luke 4:15.
- John 7:15-16 (thematic): People remark on Jesus' instruction in the synagogue and question his training — thematically connected as synagogue-based teaching that provokes popular notice and wonder.
- Luke 8:1 (thematic): Summarizes Jesus' itinerant ministry of teaching and preaching through towns and villages, echoing Luke 4:15's note that he taught widely in synagogues and was celebrated by the people.
Alternative generated candidates
- He taught in their synagogues and was praised by all.
- He taught in their synagogues and was glorified by all.
Luke.4.16 - Details
Original Text
Morphology
- Και: CONJ
- ηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- Ναζαρα: NOUN,acc,sg,f
- ου: PART,neg
- ην: VERB,impf,act,ind,3,sg
- τεθραμμενος: VERB,ppl,perf,pass,nom,m,sg
- και: CONJ
- εισηλθεν: VERB,aor,act,ind,3,sg
- κατα: PREP
- το: ART,acc,sg,n
- ειωθος: ADJ,acc,sg,n
- αυτω: PRON,dat,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
- των: ART,gen,pl,m
- σαββατων: NOUN,gen,pl,n
- εις: PREP
- την: ART,acc,sg,f
- συναγωγην: NOUN,acc,sg,f
- και: CONJ
- ανεστη: VERB,aor,act,ind,3,sg
- αναγνωναι: VERB,inf,aor,act
Parallels
- Mark 6:1-3 (structural): Parallel hometown scene: Jesus returns to his hometown, enters the synagogue and teaches; the crowd’s familiarity and skeptical reaction echo Luke’s Nazareth narrative.
- Matthew 13:53-58 (structural): Synoptic parallel recounting Jesus’ visit to Nazareth and teaching in the synagogue, including the townspeople’s offense and the limited works there.
- Acts 13:14-15 (verbal): Paul and Barnabas enter the synagogue on the Sabbath and Paul stands up to read — parallels Luke 4:16’s detail of synagogue attendance on the Sabbath and Jesus standing to read.
- Luke 2:39 (allusion): Earlier Lucan note that the family returned to Nazareth and Jesus was brought up there — explains Luke 4:16’s phrase ‘where he had been brought up.’
Alternative generated candidates
- He came to Nazareth, where he had been brought up; and as was his custom, on the Sabbath he entered the synagogue and stood up to read.
- He came to Nazareth, where he had been brought up; and as was his custom he went into the synagogue on the Sabbath day, and he stood up to read.
Luke.4.17 - Details
Original Text
Morphology
- και: CONJ
- επεδοθη: VERB,aor,pass,ind,3,sg
- αυτω: PRON,dat,sg,m
- βιβλιον: NOUN,acc,sg,n
- του: ART,gen,sg,n
- προφητου: NOUN,gen,sg,m
- Ησαιου: NOUN,gen,sg,m
- και: CONJ
- αναπτυξας: VERB,aor,act,ptc,nom,sg,m
- το: ART,acc,sg,n
- βιβλιον: NOUN,acc,sg,n
- ευρεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- τοπον: NOUN,acc,sg,m
- ου: PART,neg
- ην: VERB,impf,act,ind,3,sg
- γεγραμμενον·: VERB,perf,pass,ptc,acc,sg,n
Parallels
- Luke 4:16 (structural): Immediate context: Jesus attends the Nazareth synagogue and takes his place to read, setting the scene for verse 4:17 (the handing of the scroll).
- Luke 4:18-19 (verbal): The words Jesus reads aloud immediately after opening the scroll; Luke records the exact passage he announces to the congregation.
- Isaiah 61:1-2 (quotation): The original prophetic text that Jesus reads (and partially pronounces fulfilled); Luke 4:17–19 is a direct citation of this Isaiah passage.
- Acts 13:15 (structural): Example of synagogue practice in Acts — 'after the reading of the law and the prophets' — paralleling the communal reading/handing of a prophetic book in Luke 4:17.
- Luke 24:27 (thematic): Post‑resurrection Jesus’ exposition 'beginning at Moses and all the Prophets' echoes Luke’s theme of Jesus fulfilling and interpreting Scripture, as initiated when he opens the scroll in 4:17.
Alternative generated candidates
- A scroll of the prophet Isaiah was handed to him. He unrolled the scroll and found the place where it was written,
- The scroll of the prophet Isaiah was handed to him; he unrolled the scroll and found the place where it was written,
Luke.4.18 - Details
Original Text
Morphology
- Πνευμα: NOUN,nom,sg,n
- κυριου: NOUN,gen,sg,m
- επ᾽εμε: PREP,acc
- ου: PART,neg
- εινεκεν: PREP,gen
- εχρισεν: VERB,aor,act,ind,3,sg
- με: PRON,acc,sg,1
- ευαγγελισασθαι: VERB,aor,mid,inf
- πτωχοις: ADJ,dat,pl,m
- απεσταλκεν: VERB,perf,pass,ind,3,sg
- με: PRON,acc,sg,1
- κηρυξαι: VERB,aor,act,inf
- αιχμαλωτοις: NOUN,dat,pl,m
- αφεσιν: NOUN,acc,sg,f
- και: CONJ
- τυφλοις: NOUN,dat,pl,m
- αναβλεψιν: NOUN,acc,sg,f
- αποστειλαι: VERB,aor,act,inf
- τεθραυσμενους: PART,perf,pass,acc,pl,m
- εν: PREP
- αφεσει: NOUN,dat,sg,f
Parallels
- Isaiah 61:1 (quotation): Luke 4:18 directly quotes and echoes Isaiah 61:1 ('The Spirit of the Lord GOD is upon me; because the LORD has anointed me...') as the scriptural source for Jesus' proclamation about anointing and mission.
- Isaiah 42:6-7 (verbal): Isaiah 42:6-7 speaks of being a light to the nations and 'to open the eyes that are blind'—language echoed in Luke 4:18's mention of giving sight to the blind and serves as a close verbal/thematic parallel.
- Isaiah 58:6 (allusion): Isaiah 58:6 describes loosening the bonds of wickedness and setting the oppressed free, themes that Luke 4:18 invokes in its proclamation of release for the oppressed; Luke fuses motifs from multiple Isaianic texts.
- Matthew 11:5 (thematic): In response to John the Baptist, Jesus cites signs of his messianic ministry—'the blind receive their sight, the lame walk, lepers are cleansed...'—paralleling Luke 4:18's catalogue of restorative acts as evidence of his mission.
- Acts 10:38 (allusion): Peter describes Jesus as 'anointed by God... who went about doing good and healing all who were oppressed by the devil,' echoing Luke 4:18's emphasis on anointing, healing, and liberating work.
Alternative generated candidates
- “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; he has sent me to proclaim release to the captives and recovery of sight to the blind, to set free the oppressed,
- 'The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed,'
Luke.4.19 - Details
Original Text
Morphology
- κηρυξαι: VERB,aor,act,inf
- ενιαυτον: NOUN,acc,sg,m
- κυριου: NOUN,gen,sg,m
- δεκτον: ADJ,acc,sg,m
Parallels
- Isaiah 61:2 (quotation): Luke 4:19 directly echoes Isaiah 61:2 ('to proclaim the acceptable year of the LORD'), which Jesus reads in the Nazareth synagogue as the source text for his mission statement.
- Isaiah 61:1 (quotation): The broader citation in Luke 4 (vv.18–19) draws on Isaiah 61:1–2 ('to proclaim good news to the poor, to bind up the brokenhearted'), providing the fuller prophetic context for 'the year of the Lord’s favor.'
- Leviticus 25:8–10 (allusion): The phrase 'year of the Lord’s favor' alludes to the Jubilee legislation (Leviticus 25), where a proclaimed year brought liberty, land restoration, and release—background for Jesus’ proclamation of social and religious restoration.
- Isaiah 58:6–7 (thematic): Isaiah 58’s emphasis on loosening bonds, freeing the oppressed, and restoring justice parallels the social-justice dimensions implicit in proclaiming the Lord’s favorable year.
- Luke 4:18 (verbal): Verse 19 completes the sentence begun in Luke 4:18 ('The Spirit of the Lord is upon me...')—together they form the verbal quotation Jesus reads and applies to himself in the synagogue scene.
Alternative generated candidates
- to proclaim the year of the Lord’s favor.”
- 'to proclaim the year of the Lord's favor.'
Luke.4.20 - Details
Original Text
Morphology
- και: CONJ
- πτυξας: VERB,aor,act,part,nom,sg,m
- το: ART,acc,sg,n
- βιβλιον: NOUN,acc,sg,n
- αποδους: VERB,aor,act,part,nom,sg,m
- τω: ART,dat,sg,m
- υπηρετη: NOUN,dat,sg,m
- εκαθισεν·και: VERB,aor,act,ind,3,sg
- παντων: ADJ,gen,pl,m
- οι: ART,nom,pl,m
- οφθαλμοι: NOUN,nom,pl,m
- εν: PREP
- τη: ART,dat,sg,f
- συναγωγη: NOUN,dat,sg,f
- ησαν: VERB,impf,act,ind,3,pl
- ατενιζοντες: VERB,pres,act,part,nom,pl,m
- αυτω: PRON,dat,sg,m
Parallels
- Isaiah 61:1-2 (quotation): Luke 4:18-19 quotes Isaiah 61:1-2; verse 20 (rolling up the scroll and sitting) follows that public reading of Isaiah's text and signals the prophetic claim embodied in the quotation.
- Nehemiah 8:3 (structural): In the public reading of the Law Ezra stood, opened the book, read aloud, and 'all the people were attentive'—a closely parallel synagogue/assembly reading situation and communal attentiveness like Luke 4:20.
- Mark 1:21-22 (thematic): Jesus' teaching in the synagogue elicits amazement at his authority (people astonished at his teaching), paralleling the focused attention and expectant reaction of the synagogue in Luke 4:20.
- Matthew 5:1-2 (structural): Jesus 'sat down' to teach (the customary rabbinic teaching posture); Luke 4:20's note that he 'sat down' echoes this structural marker of formal instruction and public address.
Alternative generated candidates
- And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him.
- He rolled up the scroll, gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him.
Luke.4.21 - Details
Original Text
Morphology
- ηρξατο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- λεγειν: VERB,pres,act,inf
- προς: PREP
- αυτους: PRON,acc,pl,m
- οτι: CONJ
- Σημερον: ADV
- πεπληρωται: VERB,perf,mid/pass,ind,3,sg
- η: ART,nom,sg,f
- γραφη: NOUN,nom,sg,f
- αυτη: PRON,dat,sg,f
- εν: PREP
- τοις: ART,dat,pl,n
- ωσιν: VERB,pres,act,subj,3,pl
- υμων: PRON,gen,pl,2
Parallels
- Isaiah 61:1-2 (quotation): The passage Jesus has just read (the prophetic commission about good news to the poor) and declares fulfilled; Luke 4:21 explicitly claims the Isaiah text is completed in him.
- Luke 4:18 (quotation): Immediate parallel within the same pericope—the verse records the very words Jesus read from the scroll (Isaiah 61) immediately before declaring their fulfillment in Luke 4:21.
- Luke 7:22 (thematic): Jesus points to his works (healing, preaching to the poor) as evidence that prophetic promises about the Messiah are being fulfilled—similar function to the claim in Luke 4:21.
- Matthew 11:4-5 (verbal): Parallel to Luke 7:22: Jesus replies to John’s inquiry by listing messianic signs (blind see, lame walk, etc.), using those deeds as fulfillment of prophetic expectation, echoing Luke 4:21’s fulfillment motif.
- Luke 24:44-47 (structural): After the resurrection Jesus explains that everything written about him in the Law, Prophets and Psalms had to be fulfilled—a broader structural claim about Scripture’s fulfillment closely related to the claim made in Luke 4:21.
Alternative generated candidates
- Then he began to say to them, “Today this Scripture has been fulfilled in your hearing.”
- And he began to say to them, 'Today this Scripture has been fulfilled in your hearing.'
Luke.4.22 - Details
Original Text
Morphology
- και: CONJ
- παντες: ADJ,nom,pl,m
- εμαρτυρουν: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- και: CONJ
- εθαυμαζον: VERB,impf,act,ind,3,pl
- επι: PREP
- τοις: ART,dat,pl,n
- λογοις: NOUN,dat,pl,m
- της: ART,gen,sg,f
- χαριτος: NOUN,gen,sg,f
- τοις: ART,dat,pl,n
- εκπορευομενοις: PART,pres,mp,dat,pl,m
- εκ: PREP
- του: ART,gen,sg,n
- στοματος: NOUN,gen,sg,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- ελεγον·Ουχι: VERB,impf,act,ind,3,pl
- υιος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- Ιωσηφ: NOUN,dat,sg,m
- ουτος: PRON,nom,sg,m
Parallels
- Matthew 13:54-55 (verbal): Crowd in Nazareth marvels and asks about Jesus' family—'Is not this the carpenter's son?' directly parallels Luke's 'Is not this Joseph's son?' and the wonder at his words.
- Mark 6:2-3 (verbal): A nearly identical reaction in Nazareth: people are astonished at Jesus' teaching and ask, 'Is not this the carpenter, the son of Mary?'—paralleling Luke's amazement and questioning of his origin.
- John 6:42 (verbal): Hearers say, 'Is not this Jesus, the son of Joseph?'—the same identification of Jesus by ordinary family origins and the implicit challenge to his authority found in Luke 4:22.
- John 7:15 (thematic): People marvel at Jesus' teaching despite his lack of formal rabbinic training—echoes the theme of astonishment at the gracious words that proceed from his mouth in Luke 4:22.
- Luke 4:16-30 (structural): Immediate pericope: Jesus' synagogue reading and subsequent teaching set up the crowd's initial admiration (v.22) and lead to the escalation to offense and rejection—provides the narrative context for the verse.
Alternative generated candidates
- All bore witness to him and were amazed at the gracious words that came from his mouth. They said, “Is not this Joseph’s son?”
- All bore witness to him and marveled at the gracious words that came from his mouth; and they said, 'Is not this Joseph's son?'
Luke.4.23 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Παντως: PRON,acc,pl,m
- ερειτε: VERB,fut,act,ind,2,pl
- μοι: PRON,dat,sg,1
- την: ART,acc,sg,f
- παραβολην: NOUN,acc,sg,f
- ταυτην·Ιατρε: DEM,acc,sg,f
- θεραπευσον: VERB,aor,act,imp,2,sg
- σεαυτον·οσα: PRON,acc,sg,m
- ηκουσαμεν: VERB,aor,act,ind,1,pl
- γενομενα: PTCP,perf,pass,nom/acc,pl,n
- εις: PREP
- την: ART,acc,sg,f
- Καφαρναουμ: NOUN,acc,sg,n
- ποιησον: VERB,aor,act,imp,2,sg
- και: CONJ
- ωδε: ADV
- εν: PREP
- τη: ART,dat,sg,f
- πατριδι: NOUN,dat,sg,f
- σου: PRON,gen,sg,2
Parallels
- Luke 4:24 (structural): Immediate continuation of the pericope: Jesus replies to the proverb with the saying 'No prophet is accepted in his own country,' directly following the 'Physician, heal thyself' remark.
- Mark 6:4 (verbal): Parallel wording and context—Mark records the identical saying about a prophet lacking honor in his own country in the Nazareth/rejection tradition.
- Matthew 13:57 (structural): Matthew's account preserves the same theme of a prophet being without honor in his own town, paralleling the response to the crowd's proverb in Luke 4:23–24.
- Luke 5:31 (cf. Mark 2:17; Matthew 9:12) (thematic): Uses physician imagery—Jesus identifies himself with the role of a healer, which connects thematically to the crowd's challenge 'Physician, heal thyself.'
- John 4:44 (allusion): John echoes the saying about a prophet's lack of honor in his own country, reflecting the same tradition of rejection found in Luke 4's context.
Alternative generated candidates
- And he said to them, “Doubtless you will quote to me this proverb: ‘Physician, heal yourself. Whatever we heard you did at Capernaum, do here in your hometown.’”
- And he said to them, 'Surely you will tell me this proverb: "Physician, heal yourself—whatever we heard you did at Capernaum, do here in your hometown."'
Luke.4.24 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε·Αμην: CONJ+PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- ουδεις: PRON,nom,sg,m
- προφητης: NOUN,nom,sg,m
- δεκτος: ADJ,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- πατριδι: NOUN,dat,sg,f
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 13:57 (verbal): Same saying about a prophet not being honored in his hometown—parallel Synoptic wording linking Jesus’ reception in Nazareth to general proverb-like observation.
- Mark 6:4 (verbal): Synoptic parallel with nearly identical wording: Jesus cites the lack of honor accorded a prophet in his own country as explanation for the Nazareth rejection.
- John 4:44 (allusion): John explicitly notes that Jesus testified a prophet has no honor in his own country, echoing Luke’s observation and using it to explain local rejection.
- Luke 4:28-30 (structural): Immediate narrative context: the crowd’s violent reaction and attempt to throw Jesus off a cliff illustrate the proverb’s realization in Nazareth.
- Acts 13:46 (thematic): Paul’s declaration that the message must turn to the Gentiles after Jewish rejection reflects the theological pattern—prophetic messengers often rejected by their own people.
Alternative generated candidates
- And he said, “Truly I tell you, no prophet is acceptable in his own hometown.
- And he said, 'Truly I tell you, no prophet is acceptable in his hometown.
Luke.4.25 - Details
Original Text
Morphology
- επ᾽αληθειας: ADV
- δε: CONJ
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- πολλαι: ADJ,nom,pl,f
- χηραι: NOUN,nom,pl,f
- ησαν: VERB,impf,act,ind,3,pl
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- Ηλιου: NOUN,gen,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- Ισραηλ: NOUN,voc,sg,m
- οτε: CONJ
- εκλεισθη: VERB,aor,pass,ind,3,sg
- ο: ART,nom,sg,m
- ουρανος: NOUN,nom,pl,m
- επι: PREP
- ετη: NOUN,acc,pl,n
- τρια: NUM,acc,pl,n
- και: CONJ
- μηνας: NOUN,acc,pl,m
- εξ: PREP
- ως: ADV
- εγενετο: VERB,aor,mid,ind,3,sg
- λιμος: NOUN,nom,sg,m
- μεγας: ADJ,nom,sg,m
- επι: PREP
- πασαν: ADJ,acc,sg,f
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
Parallels
- 1 Kings 17:1 (thematic): Elijah announces a period without rain (a drought), providing the backdrop for Jesus’ reference to the heavens being shut and the ensuing famine.
- 1 Kings 17:8-16 (allusion): Narrative of Elijah being sent to the widow of Zarephath (outside Israel) and her sustained provision during the famine—this is the primary episode Jesus evokes to contrast Israel’s many widows with a prophet ministering elsewhere.
- 1 Kings 17:17-24 (allusion): Elijah’s miracle of raising the widow’s son in Zarephath further develops the episode Jesus alludes to, showing prophetic activity focused on a non‑Israelite widow during the drought.
- James 5:17 (verbal): James explicitly cites Elijah’s prayer and the duration 'three years and six months' of no rain—the same time frame given in Luke, a close verbal parallel to the period Jesus names.
- Luke 4:26 (structural): Immediate parallel within Jesus’ Nazareth speech: Luke 4:25–27 pairs the Elijah/widow example with Elisha and the leper Naaman to make the same argument that prophets often acted on behalf of outsiders rather than many in Israel.
Alternative generated candidates
- But I tell you truly, there were many widows in Israel in the days of Elijah, when the heavens were shut for three years and six months, and a great famine came over all the land;
- But in truth I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up for three years and six months, and a severe famine came over all the land;
Luke.4.26 - Details
Original Text
Morphology
- και: CONJ
- προς: PREP
- ουδεμιαν: ADJ,f,acc,sg
- αυτων: PRON,gen,pl,m
- επεμφθη: VERB,aor,pass,ind,3,sg
- Ηλιας: NOUN,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- εις: PREP
- Σαρεπτα: NOUN,acc,sg,f
- της: ART,gen,sg,f
- Σιδωνιας: NOUN,gen,sg,f
- προς: PREP
- γυναικα: NOUN,acc,sg,f
- χηραν: NOUN,acc,sg,f
Parallels
- 1 Kings 17:8-16 (allusion): Narrative account of Elijah being sent to a widow at Zarephath (Sidon) and her provision—direct OT story Luke alludes to in saying Elijah was sent to a widow there.
- 2 Kings 5:1-14 (thematic): Elisha heals Naaman the Syrian—another example of an Israelite prophet ministering to a non‑Israelite, used by Luke to illustrate prophets' activity beyond Israel.
- Luke 4:25 (structural): Immediate context in the same pericope: Jesus contrasts God's care for a few in Israel with his sending Elijah to a foreign widow, framing the point developed in 4:26.
- Matthew 15:21-28 (thematic): Jesus' encounter with the Canaanite (Tyrian/Sidon) woman highlights Gentile faith and God’s mercy to outsiders—parallels Luke's theme of prophets reaching Gentiles.
- Acts 11:1-18 (thematic): Peter's report about Cornelius and the Gentile mission shows the early church's recognition that God extends mercy to Gentiles, echoing the same theological point behind Luke's citation of Elijah.
Alternative generated candidates
- yet Elijah was sent to none of them except to a widow at Zarephath in the region of Sidon.
- and Elijah was sent to none of them but only to a widow at Zarephath in the land of Sidon.
Luke.4.27 - Details
Original Text
Morphology
- και: CONJ
- πολλοι: ADJ,nom,pl,m
- λεπροι: NOUN,nom,pl,m
- ησαν: VERB,impf,act,ind,3,pl
- εν: PREP
- τω: ART,dat,sg,m
- Ισραηλ: NOUN,voc,sg,m
- επι: PREP
- Ελισαιου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- προφητου: NOUN,gen,sg,m
- και: CONJ
- ουδεις: PRON,nom,sg,m
- αυτων: PRON,gen,pl,m
- εκαθαρισθη: VERB,aor,pass,ind,3,sg
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- Ναιμαν: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- Συρος: ADJ,nom,sg,m
Parallels
- 2 Kings 5:1-14 (allusion): Narrative of Naaman the Syrian healed by Elisha — the direct OT episode Luke invokes (a Syrian cleansed while many Israelites remained leprous).
- Luke 4:25 (structural): Immediately preceding verse mentions Elijah and the widow of Zarephath; together with 4:27 Luke pairs Elijah and Elisha to show prophets aiding Gentiles rather than many in Israel.
- 1 Kings 17:8-16 (allusion): Account of Elijah sent to the Sidonian widow at Zarephath — the OT precedent Luke alludes to when contrasting Israel’s many widows with the one Gentile helped.
- Luke 7:1-10 (thematic): Centurion episode where Jesus praises a Gentile’s faith and grants healing — echoes Luke’s theme that God’s mercy and prophetic action reach outsiders rather than being limited to Israel.
Alternative generated candidates
- And in Israel there were many lepers in the time of the prophet Elisha; and none of them was cleansed, except Naaman the Syrian.”
- And there were many lepers in Israel in the time of Elisha the prophet; yet none of them was cleansed except Naaman the Syrian.
Luke.4.28 - Details
Original Text
Morphology
- και: CONJ
- επλησθησαν: VERB,aor,pass,ind,3,pl
- παντες: ADJ,nom,pl,m
- θυμου: NOUN,gen,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- συναγωγη: NOUN,dat,sg,f
- ακουοντες: VERB,pres,act,part,nom,pl,m
- ταυτα: PRON,acc,pl,n
Parallels
- Luke 4:29 (structural): Immediate narrative continuation: the crowd's fury leads them to rise up, drive Jesus out, and attempt to throw him off a cliff (direct sequence and consequence).
- Mark 6:1-6 (structural): Parallel account of Jesus' rejection at Nazareth—similar storyline of hometown unbelief and lack of honor, showing a comparable hostile reaction to his words and identity.
- Matthew 13:54-58 (verbal): Jesus is likewise rejected in his hometown; the people take offense at him (cf. 'they were offended'), a verbal and thematic parallel to the furious reception in Luke's account.
- John 8:59 (thematic): Crowd seeks to kill Jesus by stoning after his provocative teaching—another Gospel instance of violent popular anger in response to Jesus' words.
- Acts 7:54 (thematic): After Stephen's speech, the assembly is filled with rage and moves toward violent action; parallels Luke's theme of audiences becoming enraged at prophetic/authoritative speech and reacting violently.
Alternative generated candidates
- When they heard these things, all in the synagogue were filled with rage.
- When they heard these things, all in the synagogue were filled with wrath.
Luke.4.29 - Details
Original Text
Morphology
- και: CONJ
- ανασταντες: VERB,part,aor,act,nom,pl,masc
- εξεβαλον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- εξω: ADV
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- και: CONJ
- ηγαγον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- εως: CONJ
- οφρυος: NOUN,gen,sg,f
- του: ART,gen,sg,n
- ορους: NOUN,gen,sg,neut
- εφ᾽ου: PREP+RELPRON,gen,sg,n
- η: ART,nom,sg,f
- πολις: NOUN,nom,sg,f
- ωκοδομητο: VERB,aor,pass,ind,3,sg
- αυτων: PRON,gen,pl,m
- ωστε: CONJ
- κατακρημνισαι: VERB,aor,act,inf
- αυτον·: PRON,acc,sg,m
Parallels
- 1 Kings 21:13 (verbal): Naboth is carried out of the city and stoned—language and the motif of removing someone from the town to be killed closely parallel the attempt to cast Jesus down the cliff.
- Acts 7:58 (verbal): On Stephen’s martyrdom the mob 'dragged him out of the city and began to stone him'—a near-identical description of extrajudicial violence against a prophetic witness.
- Jeremiah 26:8–9 (thematic): When Jeremiah proclaims judgment in the temple the crowd cries for his death and seeks to seize him—parallel in motivation and the threat against a prophet who pronounces unwelcome divine word.
- John 8:59 (verbal): After Jesus’ claim to be from the Father the crowd picks up stones to throw at him—similar action (attempted stoning) in response to Jesus’ teaching and identity claims.
Alternative generated candidates
- They rose up, drove him out of the town, and led him to the brow of the hill on which their town was built, in order to throw him down the cliff.
- They rose up, drove him out of the town, and led him to the brow of the hill on which their town was built, that they might throw him down the cliff.
Luke.4.30 - Details
Original Text
Morphology
- αυτος: PRON,nom,sg,3,m
- δε: CONJ
- διελθων: PART,aor,act,nom,sg,m
- δια: PREP
- μεσου: NOUN,gen,sg,m
- αυτων: PRON,gen,pl,m
- επορευετο: VERB,impf,mid,ind,3,sg
Parallels
- John 8:59 (verbal): Uses nearly identical language: Jesus 'went out of the temple, going through the midst of them, and so passed by'—both verses portray Jesus passing through a hostile crowd and escaping unharmed.
- Luke 4:28 (structural): Immediate narrative context: v.28–29 describe the crowd's attempt to throw Jesus off a cliff; v.30 reports his passage through them and departure, completing the episode.
- Mark 6:1-6 (thematic): The Nazareth rejection pericope: Jesus is rejected by his townspeople and his ministry there is limited; thematically parallels the hostility and Jesus' withdrawal in Luke 4:30.
- John 7:1 (thematic): States that Jesus 'walked in Galilee' and avoided Judea because 'the Jews sought to kill him'—similar theme of Jesus withdrawing from danger and hostile crowds.
Alternative generated candidates
- But he passed through the midst of them and went on his way.
- But he passed through their midst and went on his way. He went down to Capernaum, a city of Galilee.
Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding region.
He taught in their synagogues and was praised by all.
He came to Nazareth, where he had been brought up; and as was his custom, on the Sabbath he entered the synagogue and stood up to read. And the scroll of the prophet Isaiah was handed to him. He unrolled the scroll and found the place where it was written,
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor; he has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed,
to proclaim the acceptable year of the Lord.”
He closed the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him.
Then he began to say to them, “Today this Scripture has been fulfilled in your hearing.”
All spoke well of him and were amazed at the gracious words that came from his lips. They said, “Is not this Joseph’s son?” And he said to them, “Surely you will tell me this proverb: ‘Physician, heal yourself; whatever we heard was done at Capernaum—do here in your own town as well.’” And he said, “Truly I tell you, no prophet is acceptable in his own country. But I tell you truly, there were many widows in Israel in the days of Elijah, when the heavens were shut for three years and six months, and a severe famine came over all the land;
yet Elijah was not sent to any of them but to a widow at Zarephath in Sidon. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed except Naaman the Syrian.”
When they heard these things, all in the synagogue were filled with fury.
They rose up, drove him out of the town, and led him to the brow of the hill on which their town was built, intending to throw him down the cliff. But he passed through their midst and went on his way.