Luke 4:38-44

4:38 After Jesus left ¹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ²  to help her. ³  4:39 So ⁴  he stood over her, commanded ⁵  the fever, and it left her. Immediately ⁶  she got up and began to serve ⁷  them.

4:40 As the sun was setting, all those who had any relatives ⁸  sick with various diseases brought them to Jesus. ⁹  He placed ¹⁰  his hands on every one of them and healed them. 4:41 Demons also came out ¹¹  of many, crying out, ¹²  “You are the Son of God!” ¹³  But he rebuked ¹⁴  them, and would not allow them to speak, ¹⁵  because they knew that he was the Christ. ¹⁶ 

4:42 The next morning ¹⁷  Jesus ¹⁸  departed and went to a deserted place. Yet ¹⁹  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus ²⁰  said to them, “I must ²¹  proclaim the good news of the kingdom ²²  of God to the other towns ²³  too, for that is what I was sent ²⁴  to do.” ²⁵  4:44 So ²⁶  he continued to preach in the synagogues of Judea. ²⁷ 

[4:38]  ¹ 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]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³ 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]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁵ 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]  ⁶ 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]  ⁷ tn The imperfect verb has been translated ingressively.

[4:40]  ⁸ 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]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹⁰ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ¹¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹³ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) 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.

[4:41]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  ¹⁷ tn Grk “When it became day.”

[4:42]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹⁹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ²¹ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ²² 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]  ²³ tn Or “cities.”

[4:43]  ²⁴ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²⁵ tn Grk “because for this purpose I was sent.”

[4:44]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ²⁷ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 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.