Luk 4:31-44 | NETfull | STEP | So he went down to Capernaum, a town in Galilee, and on the Sabbath he began to teach the people.

Luke 4:31-44

Ministry in Capernaum

31 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.} he went down to Capernaum, ^{▼▼ Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.} ^{▼▼ For location see Map1-D2; Map2-C3; Map3-B2.} a town ^{▼▼ Or “city.”} in Galilee, and on the Sabbath he began to teach the people. ^{▼▼ Grk “them”; the referent (the people) has been specified in the translation for clarity.} 32 They ^{▼▼ Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.} were amazed ^{▼▼ They were amazed. The astonishment shown here is like that in Luke 2:48.} at his teaching, because he spoke ^{▼▼ Grk “because his word was.”} with authority. ^{▼▼ Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.}

33 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).} in the synagogue ^{▼▼ See the note on synagogues in 4:15.} there was a man who had the spirit of an unclean ^{▼▼ Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”} demon, and he cried out with a loud voice, 34 “Ha! Leave us alone, ^{▼▼ Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.} Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ^{▼▼ The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.} of God.” 35 But ^{▼▼ Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.} Jesus rebuked him: ^{▼▼ Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.} “Silence! Come out of him!” ^{▼▼ The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.} Then, after the demon threw the man ^{▼▼ Grk “him”; the referent (the man) has been specified in the translation for clarity.} down in their midst, he came out of him without hurting him. ^{▼▼ The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.} 36 They ^{▼▼ Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.} were all amazed and began to say ^{▼▼ This imperfect verb has been translated as an ingressive imperfect.} to one another, “What’s happening here? ^{▼▼ Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”} For with authority and power ^{▼▼ The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.} he commands the unclean spirits, and they come out!” 37 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate resultative nature of the action.} the news ^{▼▼ That is, “information concerning a person or an event - ‘report, news, word, information’” (L&N 33.211).} about him spread into all areas of the region. ^{▼▼ Given Luke 4:31, the phrase the region is a reference to Galilee.}

38 After Jesus left ^{▼▼ 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. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ^{▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} to help her. ^{▼▼ 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.} 39 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.} he stood over her, commanded ^{▼▼ 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 language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.} the fever, and it left her. Immediately ^{▼▼ 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.} ^{▼▼ The note that this happened immediately shows the speed and totality of the recovery.} she got up and began to serve ^{▼▼ The imperfect verb has been translated ingressively.} them.

40 As the sun was setting, all those who had any relatives ^{▼▼ Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “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. ^{▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} He placed ^{▼▼ 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. 41 Demons also came out ^{▼▼ Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.} of many, crying out, ^{▼▼ 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!” ^{▼▼ Most mss (A Q Θ Ψ 0102 f^{1, 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 ^{▼▼ 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, ^{▼▼ 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. ^{▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”} ^{▼▼ Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.}

42 The next morning ^{▼▼ Grk “When it became day.”} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} departed and went to a deserted place. Yet ^{▼▼ 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. 43 But Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} said to them, “I must ^{▼▼ Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).} proclaim the good news of the kingdom ^{▼▼ 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 ^{▼▼ Or “cities.”} too, for that is what I was sent ^{▼▼ Jesus was sent by God for this purpose. This is the language of divine commission.} to do.” ^{▼▼ Grk “because for this purpose I was sent.”} 44 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the summarization.} he continued to preach in the synagogues of Judea. ^{▼▼ Most mss (A D Θ Ψ f¹³ 33 Maj. latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ƥ⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L f¹ 1241) is probably the original 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.}