Discovery BoxLuke 11:1
Context11:1 Now 1 Jesus 2 was praying in a certain place. When 3 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 4 taught 5 his disciples.”
Luke 4:1-44
Context4:1 Then 6 Jesus, full of the Holy Spirit, returned from the Jordan River 7 and was led by the Spirit 8 in 9 the wilderness, 10 4:2 where for forty days he endured temptations 11 from the devil. He 12 ate nothing 13 during those days, and when they were completed, 14 he was famished. 4:3 The devil said to him, “If 15 you are the Son of God, command this stone to become bread.” 16 4:4 Jesus answered him, “It is written, ‘Man 17 does not live by bread alone.’” 18
4:5 Then 19 the devil 20 led him up 21 to a high place 22 and showed him in a flash all the kingdoms of the world. 4:6 And he 23 said to him, “To you 24 I will grant this whole realm 25 – and the glory that goes along with it, 26 for it has been relinquished 27 to me, and I can give it to anyone I wish. 4:7 So then, if 28 you will worship 29 me, all this will be 30 yours.” 4:8 Jesus 31 answered him, 32 “It is written, ‘You are to worship 33 the Lord 34 your God and serve only him.’” 35
4:9 Then 36 the devil 37 brought him to Jerusalem, 38 had him stand 39 on the highest point of the temple, 40 and said to him, “If 41 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 42 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 43 4:12 Jesus 44 answered him, 45 “It is said, ‘You are not to put the Lord your God to the test.’” 46 4:13 So 47 when the devil 48 had completed every temptation, he departed from him until a more opportune time. 49
4:14 Then 50 Jesus, in the power of the Spirit, 51 returned to Galilee, and news about him spread 52 throughout the surrounding countryside. 53 4:15 He 54 began to teach 55 in their synagogues 56 and was praised 57 by all.
4:16 Now 58 Jesus 59 came to Nazareth, 60 where he had been brought up, and went into the synagogue 61 on the Sabbath day, as was his custom. 62 He 63 stood up to read, 64 4:17 and the scroll of the prophet Isaiah was given to him. He 65 unrolled 66 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 67 me to proclaim good news 68 to the poor. 69
He has sent me 70 to proclaim release 71 to the captives
and the regaining of sight 72 to the blind,
to set free 73 those who are oppressed, 74
4:19 to proclaim the year 75 of the Lord’s favor.” 76
4:20 Then 77 he rolled up 78 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 79 him. 4:21 Then 80 he began to tell them, “Today 81 this scripture has been fulfilled even as you heard it being read.” 82 4:22 All 83 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 84 said, “Isn’t this 85 Joseph’s son?” 4:23 Jesus 86 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 87 and say, ‘What we have heard that you did in Capernaum, 88 do here in your hometown too.’” 4:24 And he added, 89 “I tell you the truth, 90 no prophet is acceptable 91 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 92 when the sky 93 was shut up three and a half years, and 94 there was a great famine over all the land. 4:26 Yet 95 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 96 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 97 yet 98 none of them was cleansed except Naaman the Syrian.” 99 4:28 When they heard this, all the people 100 in the synagogue were filled with rage. 4:29 They got up, forced 101 him out of the town, 102 and brought him to the brow of the hill on which their town was built, so that 103 they could throw him down the cliff. 104 4:30 But he passed through the crowd 105 and went on his way. 106
4:31 So 107 he went down to Capernaum, 108 a town 109 in Galilee, and on the Sabbath he began to teach the people. 110 4:32 They 111 were amazed 112 at his teaching, because he spoke 113 with authority. 114
4:33 Now 115 in the synagogue 116 there was a man who had the spirit of an unclean 117 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 118 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 119 of God.” 4:35 But 120 Jesus rebuked him: 121 “Silence! Come out of him!” 122 Then, after the demon threw the man 123 down in their midst, he came out of him without hurting him. 124 4:36 They 125 were all amazed and began to say 126 to one another, “What’s happening here? 127 For with authority and power 128 he commands the unclean spirits, and they come out!” 4:37 So 129 the news 130 about him spread into all areas of the region. 131
4:38 After Jesus left 132 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 133 to help her. 134 4:39 So 135 he stood over her, commanded 136 the fever, and it left her. Immediately 137 she got up and began to serve 138 them.
4:40 As the sun was setting, all those who had any relatives 139 sick with various diseases brought them to Jesus. 140 He placed 141 his hands on every one of them and healed them. 4:41 Demons also came out 142 of many, crying out, 143 “You are the Son of God!” 144 But he rebuked 145 them, and would not allow them to speak, 146 because they knew that he was the Christ. 147
4:42 The next morning 148 Jesus 149 departed and went to a deserted place. Yet 150 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 151 said to them, “I must 152 proclaim the good news of the kingdom 153 of God to the other towns 154 too, for that is what I was sent 155 to do.” 156 4:44 So 157 he continued to preach in the synagogues of Judea. 158
[11:1] 1 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 3 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 4 sn John refers to John the Baptist.
[11:1] 5 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[4:1] 6 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 7 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 8 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 9 tc Most
[4:2] 11 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
[4:2] 12 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 13 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
[4:2] 14 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:3] 16 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 17 tn Grk “say to this stone that it should become bread.”
[4:4] 21 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 22 tc Most
[4:5] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] 28 tc Most
[4:5] 29 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 31 tn Grk “And the devil.”
[4:6] 32 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
[4:6] 33 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
[4:6] 34 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
[4:6] 35 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
[4:7] 36 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 37 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:7] 38 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
[4:8] 41 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 42 tc Most
[4:8] 43 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:8] 44 tc Most later
[4:8] 45 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:9] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 47 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 48 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 49 tn Grk “and stood him.”
[4:9] 50 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:9] 51 tn This is another first class condition, as in v. 3.
[4:10] 51 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:11] 56 sn A quotation from Ps 91:12.
[4:12] 61 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 62 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 63 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
[4:13] 66 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 67 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 68 tn Grk “until a favorable time.”
[4:14] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 72 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
[4:14] 74 tn Grk “all the surrounding region.”
[4:15] 76 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 77 tn The imperfect verb has been translated ingressively.
[4:15] 78 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:15] 79 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
[4:16] 81 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 82 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 83 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] 84 sn See the note on synagogues in 4:15.
[4:16] 85 tn Grk “according to his custom.”
[4:16] 86 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 87 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
[4:17] 86 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
[4:17] 87 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
[4:18] 91 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 92 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 93 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 94 tc The majority of
[4:18] 95 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 96 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 97 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 98 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[4:19] 96 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
[4:19] 97 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
[4:20] 101 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 102 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
[4:20] 103 tn Or “gazing at,” “staring at.”
[4:21] 106 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 107 sn See the note on today in 2:11.
[4:21] 108 tn Grk “in your hearing.”
[4:22] 111 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 112 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 113 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
[4:23] 116 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[4:23] 117 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
[4:23] 118 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
[4:24] 121 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 122 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 123 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
[4:25] 126 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
[4:25] 127 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
[4:25] 128 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 131 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 132 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
[4:27] 136 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 137 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 138 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
[4:28] 141 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 148 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 149 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
[4:30] 151 tn Grk “their midst.”
[4:30] 152 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
[4:31] 156 tn 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.
[4:31] 157 sn 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.
[4:31] 159 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 161 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 162 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 163 tn Grk “because his word was.”
[4:32] 164 sn 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.
[4:33] 166 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
[4:33] 167 sn See the note on synagogues in 4:15.
[4:33] 168 tn 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.”
[4:34] 171 tn 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 Jhmin 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.
[4:34] 172 sn 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.
[4:35] 176 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 177 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 178 sn 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.
[4:35] 179 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 180 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 181 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 182 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 183 tn 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?!”
[4:36] 184 sn 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.
[4:37] 186 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 187 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 188 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 191 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.
[4:38] 192 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 193 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.
[4:39] 196 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 197 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).
[4:39] 198 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.
[4:39] 199 tn The imperfect verb has been translated ingressively.
[4:40] 201 tn 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.
[4:40] 202 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 203 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 206 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 207 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 208 tc Most
[4:41] 209 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 210 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).
[4:41] 211 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:42] 211 tn Grk “When it became day.”
[4:42] 212 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 213 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 216 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 217 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 218 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
[4:43] 220 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 221 tn Grk “because for this purpose I was sent.”
[4:44] 221 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 222 tc Most
