Luke 4:31-5:11

New English Translation

Footnotes

1. Luke 4:31 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
2. Luke 4:31 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
3. Luke 4:31 tn Or “city.”
4. Luke 4:31 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
5. Luke 4:32 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
6. Luke 4:32 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
7. Luke 4:32 tn Grk “because his word was.”
8. Luke 4:32 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
9. Luke 4:33 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
10. Luke 4:33 sn See the note on synagogues in 4:15.
11. Luke 4:33 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
12. Luke 4:34 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
13. Luke 4:34 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
14. Luke 4:35 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
15. Luke 4:35 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
16. Luke 4:35 sn 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.
17. Luke 4:35 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
18. Luke 4:35 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
19. Luke 4:36 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
20. Luke 4:36 tn This imperfect verb has been translated as an ingressive imperfect.
21. Luke 4:36 tn 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?!”
22. Luke 4:36 sn 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.
23. Luke 4:37 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
24. Luke 4:37 tn That is, “information concerning a person or an event—‘report, news, word, information’” (L&N 33.211).
25. Luke 4:37 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
26. Luke 4:38 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.
27. Luke 4:38 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
28. Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
29. Luke 4:38 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.
30. Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
31. Luke 4:39 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.
32. Luke 4:39 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.
33. Luke 4:39 tn The imperfect verb has been translated ingressively.
34. Luke 4:40 tn 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.
35. Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
36. Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
37. Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
38. Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
39. Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ^1,13 M) 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.
40. Luke 4:41 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
41. Luke 4:41 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).
42. Luke 4:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”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.
43. Luke 4:42 tn Grk “When it became day.”
44. Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
45. Luke 4:42 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
46. Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
47. Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
48. Luke 4:43 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
49. Luke 4:43 tn Or “cities.”
50. Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
51. Luke 4:43 tn Grk “because for this purpose I was sent.”
52. Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
53. Luke 4:44 tc Most mss (A D Θ Ψ ƒ¹³ 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 ƒ¹ 1241) is probably the earlier 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.
54. Luke 5:1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
55. Luke 5:1 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
56. Luke 5:1 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
57. Luke 5:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
58. Luke 5:3 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
59. Luke 5:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
60. Luke 5:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
61. Luke 5:3 tn Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
62. Luke 5:3 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
63. Luke 5:4 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
64. Luke 5:5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
65. Luke 5:5 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
66. Luke 5:5 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
67. Luke 5:5 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
68. Luke 5:5 tn Or “let down.”
69. Luke 5:6 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
70. Luke 5:6 tn In context, this imperfect verb is best taken as an ingressive imperfect.
71. Luke 5:7 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
72. Luke 5:7 tn That is, “they signaled by making gestures” (L&N 33.485).
73. Luke 5:7 tn This infinitive conveys the idea that the boats were at the point of sinking (BDF §338.1).
74. Luke 5:8 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
75. Luke 5:8 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
76. Luke 5:9 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
77. Luke 5:9 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
78. Luke 5:9 sn In the Greek text, this term is in an emphatic position.
79. Luke 5:10 tn Or “business associates.”
80. Luke 5:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
81. Luke 5:10 sn From now on is a common Lukan expression, see Luke 1:48.
82. Luke 5:10 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”sn The kind of fishing envisioned was net—not line—fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
83. Luke 5:11 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
84. Luke 5:11 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.