Luke 4:38-44
38 After Jesus left ▼▼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.
the synagogue, he entered Simon’s house. ▼▼sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum — Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
to help her. ▼▼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.
39So ▼▼tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
he stood over her, commanded ▼▼tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
▼ the fever, and it left her. Immediately ▼▼tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
▼▼sn The note that this happened immediately shows the speed and totality of the recovery.
she got up and began to serve ▼▼tn The imperfect verb has been translated ingressively.
them. 40 As the sun was setting, all those who had any relatives ▼▼tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
sick with various diseases brought them to Jesus. ▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
He placed ▼▼tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
his hands on every one of them and healed them. 41Demons also came out ▼▼sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
of many, crying out, ▼▼tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
“You are the Son of God!” ▼▼tc Most mss (A Q Θ Ψ 0102 ƒ1,13 Maj) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
But he rebuked ▼▼tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
them and would not allow them to speak ▼▼sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
because they knew that he was the Christ. ▼▼tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ 42 The next morning ▼▼tn Grk “When it became day.”
Jesus ▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
departed and went to a deserted place. Yet ▼▼tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
the crowds were seeking him, and they came to him and tried to keep him from leaving them. 43But Jesus ▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
said to them, “I must ▼ proclaim the good news of the kingdom ▼▼sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
of God to the other towns ▼▼tn Or “cities.”
too, for that is what I was sent ▼▼sn Jesus was sent by God for this purpose. This is the language of divine commission.
to do.” ▼▼tn Grk “because for this purpose I was sent.”
44So ▼▼tn Here καί (kai) has been translated as “so” to indicate the summarization.
he continued to preach in the synagogues of Judea. ▼▼tc Most mss (A D Θ Ψ ƒ13 33 Maj latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P75 א B Q 579 892 sa, and [with minor variation] C L ƒ1 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.
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