^4:35But¹¹⁵ Jesus rebuked him:¹¹⁶ “Silence! Come out of him!”¹¹⁷ Then, after the demon threw the man¹¹⁸ down in their midst, he came out of him without hurting him.¹¹⁹^4:36They¹²⁰ were all amazed and began to say¹²¹ to one another, “What’s happening here?¹²² For with authority and power¹²³ he commands the unclean spirits, and they come out!” ^4:37So¹²⁴ the news¹²⁵ about him spread into all areas of the region.¹²⁶

^4:38After Jesus left¹²⁷ the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus¹²⁸ to help her.¹²⁹^4:39So¹³⁰ he stood over her, commanded¹³¹ the fever, and it left her. Immediately¹³² she got up and began to serve¹³³ them.

^4:40As the sun was setting, all those who had any relatives¹³⁴ sick with various diseases brought them to Jesus.¹³⁵ He placed¹³⁶ his hands on every one of them and healed them. ^4:41Demons also came out¹³⁷ of many, crying out,¹³⁸ “You are the Son of God!”¹³⁹ But he rebuked¹⁴⁰ them, and would not allow them to speak,¹⁴¹ because they knew that he was the Christ.¹⁴²

^4:42The next morning¹⁴³ Jesus¹⁴⁴ departed and went to a deserted place. Yet¹⁴⁵ the crowds were seeking him, and they came to him and tried to keep him from leaving them. ^4:43But Jesus¹⁴⁶ said to them, “I must¹⁴⁷ proclaim the good news of the kingdom¹⁴⁸ of God to the other towns¹⁴⁹ too, for that is what I was sent¹⁵⁰ to do.”¹⁵¹^4:44So¹⁵² he continued to preach in the synagogues of Judea.¹⁵³

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Footnotes

115 Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
116 Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
117 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.
118 Grk “him”; the referent (the man) has been specified in the translation for clarity.
119 The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
120 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
121 This imperfect verb has been translated as an ingressive imperfect.
122 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?!”
123 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.
124 Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
125 That is, “information concerning a person or an event—‘report, news, word, information’ ” (L&N 33.211).
126 Given Luke 4:31, the phrase the region is a reference to Galilee.
127 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.
128 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
129 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.
130 Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
131 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.
132 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.
133 The imperfect verb has been translated ingressively.
134 Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
135 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
136 Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
137 Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
138 Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
139 Most (A Q Θ Ψ 0102 f1, 13 𝔐) read “the Christ, the Son of God.” But the earliest and best , 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.
140 Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
141 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).
142 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 .
143 Grk “When it became day.”
144 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
145 Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
146 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
147 Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
148 The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
149 Or “cities.”
150 Jesus was sent by God for this purpose. This is the language of divine commission.
151 Grk “because for this purpose I was sent.”
152 Here καί (kai) has been translated as “so” to indicate the summarization.
153 Most (A D Θ Ψ f13 33 𝔐 latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by 𝔓75 א B Q 579 892 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.