Exegetical and Hermeneutical Commentary of Luke 4:44
And he preached in the synagogues of Galilee.
44. he preached ] Rather, He was preaching, implying a continued ministry.
of Galilee ] Here , B, C, L and other uncials have the important various reading “of Judaea.” If this reading be correct, it is another of the many indications that the Synoptists assume and imply that Judaean ministry which St John alone narrates.
Fuente: The Cambridge Bible for Schools and Colleges
And he preached in the synagogues of Galilee. In the several synagogues that were in different cities and towns throughout all Galilee.
Fuente: John Gill’s Exposition of the Entire Bible
Was preaching ( ). Periphrastic imperfect active, describing his first tour of Galilee in accord with the purpose just stated. One must fill in details, though Mr 1:39 and Mt 8:23-25 tell of the mass of work done on this campaign.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And he preached,” (kai en kerusson) “And he was continually or repeatedly preaching,” heralding or proclaiming the good tidings (Gospel), Luk 4:43; Mark 14, 15; as the express image and mystery of godliness, 1Ti 3:16; Heb 1:3.
2) “In the synagogue of Galilee.” (eis tas sunagogas tes loudaias) “In the synagogue of Judaea,” as well as those in Galilee, in His extended ministry from Galilee into Judaea, Mat 12:9; Luk 4:16; Joh 6:59; Joh 18:20.
Fuente: Garner-Howes Baptist Commentary
(44) He preached.Literally, was preaching.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And he was preaching in the synagogues of Judaea (some authorities say ‘Galilee’).’
The passage that we have been looking at now ends with a general comment about His activity as a Spirit-inspired Prophet. He was continually preaching in the synagogues of ‘Judaea’. This might at first appear strange, for surely He was ministering in Galilee? But in fact that is what Luke is saying. On a number of occasions He uses ‘Judaea’ to signify to his Gentile readers ‘the land of the Jews’, the place where Jews are (Luk 1:5; Luk 4:44; Luk 6:17; Luk 7:17; Luk 23:5; Act 10:37; compare Act 1:8 where it is clearly inclusive of Galilee which is not mentioned; and Act 2:9 where it again covers all Palestine).
Fuente: Commentary Series on the Bible by Peter Pett
44. ] See Mat 4:23-25 and notes.
. is a formal close to this section of the narrative, and chronologically separates it from what follows.
The reading must, on any intelligible critical principles, be adopted; and Tregelles can hardly be acquitted of inconsistency with his own usual practice, in rejecting it. It is utterly inconceivable that it should have been a correction, seeing that stands firm, with no various reading, in [40] Mark, from which the re [41] . reading here has come. (See however Mar 1:28 , where [42] has for : and Isa 9:1 , where is added to the Hebrew, by [43] [44] and one other uncial MS.) This view is confirmed by the fact that two evangelistaria here read ; one, , both being attempts to escape from the difficulty of ; while one adopts , part of the sentence in [45] Mark. So far, however, being plain, I confess that all attempts to explain the fact seem to me futile. The three Evangelists relate no ministry in Juda, with this single exception. And our narrative is thus brought into the most startling discrepancy with that of St. Mark, in which unquestionably the same portion of the sacred history is related. Still, these are considerations which must not weigh in the least degree with the critic. It is his province simply to track out what is the sacred text, not what, in his own feeble and partial judgment, it ought to have been .
[40] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
[41] The Textus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
[42] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
[43] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Luk 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .
[44] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .
[45] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
Fuente: Henry Alford’s Greek Testament
NASB (UPDATED) TEXT: Luk 4:44
44So He kept on preaching in the synagogues of Judea.
Luk 4:44 “Judea” This geographical location is very unusual because of Luk 4:14; Luk 4:31; Luk 4:37. Jesus is supposed to be in Galilee (cf. Mat 4:23).
Because of the confusion caused by “Judea” (found in MSS P75, , B, C, L) several early Greek manuscripts have “Galilee” (cf. MSS A and D and the Vulgate and Peshitta), which follows Mar 1:39 and Mat 4:23.
The editorial committee of the UBS4 gives “Judea” a B rating (almost certain). This may be (1) the use of Judea referring to all of Israel (i.e., the Prophets) or (2) the Gospels are not western histories, but eastern gospel tracts.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
preached = was proclaiming, as in verses: Luk 4:18, Luk 4:19. Not the same word as in Luk 4:43.
Galilee. See App-169. A Trm WH Rm. read Judaea.
Fuente: Companion Bible Notes, Appendices and Graphics
44.] See Mat 4:23-25 and notes.
. is a formal close to this section of the narrative, and chronologically separates it from what follows.
The reading must, on any intelligible critical principles, be adopted; and Tregelles can hardly be acquitted of inconsistency with his own usual practice, in rejecting it. It is utterly inconceivable that it should have been a correction, seeing that stands firm, with no various reading, in [40] Mark, from which the re[41]. reading here has come. (See however Mar 1:28, where [42] has for : and Isa 9:1, where is added to the Hebrew, by [43] [44] and one other uncial MS.) This view is confirmed by the fact that two evangelistaria here read ; one, , both being attempts to escape from the difficulty of ; while one adopts , part of the sentence in [45] Mark. So far, however, being plain, I confess that all attempts to explain the fact seem to me futile. The three Evangelists relate no ministry in Juda, with this single exception. And our narrative is thus brought into the most startling discrepancy with that of St. Mark, in which unquestionably the same portion of the sacred history is related. Still, these are considerations which must not weigh in the least degree with the critic. It is his province simply to track out what is the sacred text, not what, in his own feeble and partial judgment, it ought to have been.
[40] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
[41] TheTextus Receptus or received text of the Greek Testament. Used in this Edition when elz and Steph agree
[42] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.
[43] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Luk 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.
[44] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.
[45] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
Fuente: The Greek Testament
Luk 4:44. , the synagogues) all of them.
Fuente: Gnomon of the New Testament
he: Luk 4:15, Mat 4:23, Mar 1:39
Galilee: Many of the Jewish traditions, in accordance with Isa 9:1, Isa 9:2, assert that Galilee was the place where the Messiah should first appear. Thus also Isa 2:19, “When he shall arise to smite terribly the earth,” is expounded in the book Zohar, as referring to the Messiah: “When he shall arise; , and shall be revealed in the land of Galilee.
Reciprocal: 2Ch 17:7 – to teach Mat 9:35 – General Mar 1:14 – preaching Mar 6:6 – And he went Luk 8:1 – that Luk 13:10 – General Luk 13:22 – through
Fuente: The Treasury of Scripture Knowledge
4
With such an explanation, Jesus left this eager crowd and preached in the same general territory, but in the synagogues where other people would be assembled.