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
6:17 Then 28 he came down with them and stood on a level place. 29 And a large number 30 of his disciples had gathered 31 along with 32 a vast multitude from all over Judea, from 33 Jerusalem, 34 and from the seacoast of Tyre 35 and Sidon. 36 They came to hear him and to be healed 37 of their diseases, 6:18 and those who suffered from 38 unclean 39 spirits were cured. 6:19 The 40 whole crowd was trying to touch him, because power 41 was coming out from him and healing them all.
7:22 So 42 he answered them, 43 “Go tell 44 John what you have seen and heard: 45 The blind see, the lame walk, lepers are cleansed, the 46 deaf hear, the dead are raised, the poor have good news proclaimed to them.
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.
2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
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 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
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).
sn 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.
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.
sn The note that this happened immediately shows the speed and totality of the recovery.
7 tn The imperfect verb has been translated ingressively.
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.
9 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
10 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
11 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
12 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
13 tc Most
14 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
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).
16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
17 tn Grk “When it became day.”
18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
19 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
22 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
23 tn Or “cities.”
24 sn Jesus was sent by God for this purpose. This is the language of divine commission.
25 tn Grk “because for this purpose I was sent.”
26 tn Here καί (kai) has been translated as “so” to indicate the summarization.
27 tc Most
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
30 tn Grk “large crowd.”
31 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
32 tn Grk “and.”
33 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
36 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
37 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
38 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
40 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
41 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
42 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
43 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
45 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
46 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.