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
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.”