Lukas 4:38-41

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 

Markus 1:29-34

Healings at Simon’s House

1:29 Now ¹⁷  as soon as they left the synagogue, ¹⁸  they entered Simon and Andrew’s house, with James and John. 1:30 Simon’s mother-in-law was lying down, sick with a fever, so ¹⁹  they spoke to Jesus ²⁰  at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ²¹  them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So ²²  he healed many who were sick with various diseases and drove out many demons. ²³  But ²⁴  he would not permit the demons to speak, ²⁵  because they knew him. ²⁶ 

Matius 8:14-17

Healings at Peter’s House

8:14 Now ²⁷  when Jesus entered Peter’s house, he saw his mother-in-law lying down, ²⁸  sick with a fever. 8:15 He touched her hand, and the fever left her. Then ²⁹  she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ³⁰  8:17 In this way what was spoken by Isaiah the prophet was fulfilled: ³¹ 

“He took our weaknesses and carried our diseases.” ³² 

[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]  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.

[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]  sn The note that this happened immediately shows the speed and totality of the recovery.

[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.”

[4:41]  sn 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 2:11.

[1:29]  ¹⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ¹⁸ sn See the note on synagogue in 1:21.

[1:30]  ¹⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:31]  ²¹ tn The imperfect verb is taken ingressively here.

[1:34]  ²² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ²³ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ²⁵ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ²⁶ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[8:14]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:14]  ²⁸ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

[8:15]  ²⁹ tn Here καί (kai) has been translated as “then.”

[8:16]  ³⁰ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[8:17]  ³¹ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

[8:17]  ³² sn A quotation from Isa 53:4.