1
Ἰησοῦς δὲ ⸂πλήρης πνεύματος ἁγίου⸃ ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ⸂ἐν τῇ ἐρήμῳ⸃
And Jesus, full of the Holy Spirit, returned from the Jordan and was led in the Spirit in the wilderness
Led in the Spirit — Mark 1:12 says the Spirit drove him out. This edition keeps the difference.
first here Jesus Ἰησοῦς Iēsous
first here Jordan Ἰορδάνης Iordanēs
2
ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν ⸀αὐτῶν ἐπείνασεν.
for forty days, being tested by the slanderer. And he ate nothing in those days; and when they were completed he was hungry.
Slanderer renders διάβολος (diabolos), one who throws accusations across; this edition does not use “devil”. Tested (πειράζω, peirazō) is also “tempted”.
pronoun he = Jesus — both times
pronoun they = the forty days
3
⸂εἶπεν δὲ⸃ αὐτῷ ὁ διάβολος· Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος.
And the slanderer said to him, “If you are the Son of God, tell this stone to become bread.”
This stone — singular here; Matthew 4:3 has stones and loaves in the plural.
pronoun him = Jesus
pronoun you = Jesus
4
καὶ ἀπεκρίθη ⸂πρὸς αὐτὸν ὁ Ἰησοῦς⸃· Γέγραπται ὅτι Οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ⸀ὁ ⸀ἄνθρωπος.
And Jesus answered him, “It is written that man shall not live on bread alone.”
This book stops the quotation here; Matthew 4:4 carries it on to “but on every word”.
pronoun him = the slanderer
5
Καὶ ἀναγαγὼν ⸀αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου·
And leading him up he showed him all the kingdoms of the inhabited world in a point of time.
In a point of time renders “in a moment of time” — the Greek word is the one behind “atom”.
pronoun him = Jesus — both times
Why this rendering
Luke.4.5 Observation
Syntactic observation
The order of the temptations differs from Matthew's. Matthew: the stones (4:3), the pinnacle of the temple (4:5), the kingdoms from a high mountain (4:8). Luke: the stones (4:3), the kingdoms (4:5), the pinnacle (4:9). The first is shared and the second and third are exchanged. So Matthew ends on a mountain and Luke ends in Jerusalem — and Luke names the place Ἰερουσαλήμ at v.9, where Matthew 4:5 says τὴν ἁγίαν πόλιν, the holy city. πτερύγιον occurs at these two places only (Matt 4:5, Luke 4:9) and in no other book. The showing of the kingdoms differs too: Matthew from ὄρος ὑψηλὸν λίαν, a very high mountain; Luke names no mountain and says ἐν στιγμῇ χρόνου, in a point of time. στιγμή is unique in the four Gospels. And only Luke adds at v.6 that it has been handed over to me, ἐμοὶ παραδέδοται — Matthew has nothing of the kind. Verse 13 is Luke's alone as well: the devil departed ἄχρι καιροῦ, until an opportune time — not an ending but a postponement.
Rendering options · 2
Adopted Render in the base text's order — stones, kingdoms, pinnacle
Basis The difference of order is what shows when the books are set side by side; it is not rearranged to Matthew's.
Rearrange to Matthew's order
Basis One event, so the reading is evened out.
Rejected Rearranging erases what each author put last — a mountain for Matthew, Jerusalem for Luke, and in Luke Jerusalem is where the whole book is going.
6
καὶ εἶπεν αὐτῷ ὁ διάβολος· Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ⸀ἂν θέλω δίδωμι αὐτήν·
And the slanderer said to him, “To you I will give all this authority and their glory, because it has been handed over to me, and I give it to whomever I want.
It has been handed over to me — the claim is made, and the text neither grants nor denies it.
pronoun him = Jesus
pronoun you = Jesus
pronoun I = the slanderer — both times
pronoun their = the kingdoms
pronoun it = this authority — both times
pronoun me = the slanderer
7
σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα.
So if you bow before me, it will all be yours.”
Bow renders προσκυνέω (proskyneō), which is bowing down as much as worshipping.
pronoun you = Jesus
pronoun me = the slanderer
pronoun it = all this authority and glory
pronoun yours = Jesus
8
καὶ ἀποκριθεὶς ⸂ὁ Ἰησοῦς εἶπεν αὐτῷ⸃· Γέγραπται· ⸂Κύριον τὸν θεόν σου προσκυνήσεις⸃ καὶ αὐτῷ μόνῳ λατρεύσεις.
And answering, Jesus said to him, “It is written: ‘You shall bow to the Lord your God, and him only shall you serve.'”
This book puts the temple last and the kingdoms second; Matthew 4 has the order the other way round.
pronoun him = the slanderer — “him only shall you serve” is the Lord
pronoun You = the hearer of the commandment
pronoun your = the same
9
⸂Ἤγαγεν δὲ⸃ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ⸀ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ· Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω·
And he led him to Jerusalem and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down from here;
Pinnacle renders πτερύγιον (pterygion), a “little wing” — what part of the temple is meant is not known.
first here Jerusalem Ἰερουσαλήμ Ierousalēm
pronoun he = the slanderer
pronoun him = Jesus — every “him” here is Jesus
pronoun you = Jesus
pronoun yourself = Jesus
10
γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε,
for it is written that he will command his angels concerning you, to guard you,
To guard you — this book keeps the half of the quotation that Matthew 4:6 drops.
pronoun he = the Lord
pronoun his = the Lord
pronoun you = Jesus — both times
11
καὶ ⸀ὅτι Ἐπὶ χειρῶν ἀροῦσίν σε μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
and that on their hands they will bear you up, lest you strike your foot against a stone.”
Bear you up — the quotation is Psalm 91:11–12.
pronoun their = the angels
pronoun they = the angels
pronoun you = Jesus — both times
pronoun your = Jesus
12
καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται· Οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.
And answering, Jesus said to him, “It is said: ‘You shall not put the Lord your God to the test.'”
It is said — this book says “it is said”, where Matthew 4:7 says “it is written”.
pronoun him = the slanderer
pronoun You = the hearer of the commandment
pronoun your = the same
13
καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπ’ αὐτοῦ ἄχρι καιροῦ.
And when the slanderer had completed every testing, he departed from him until an opportune time.
Until an opportune time — only this book leaves the testing open, and 22:3 takes it up again.
pronoun he = the slanderer
pronoun him = Jesus
14
Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθ’ ὅλης τῆς περιχώρου περὶ αὐτοῦ.
And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through the whole surrounding region.
In the power of the Spirit — the Spirit runs through the chapter's opening.
first here Galileans Γαλιλαία Galilaia
pronoun him = Jesus
15
καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων.
And he was teaching in their synagogues, glorified by all.
Glorified by all — the writer sets the welcome before the rejection.
pronoun he = Jesus
pronoun their = the people of Galilee
16
Καὶ ἦλθεν ⸀εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
And he came to Nazareth, where he had been brought up, and according to his custom he went into the synagogue on the sabbath day and stood up to read.
Nazara — the base text spells the name this way here, and this edition follows it. This scene stands only in this book, and it opens the whole ministry.
first here Nazareth Ναζαρά Nazareth
pronoun he = Jesus — both times
pronoun his = Jesus
17
καὶ ἐπεδόθη αὐτῷ βιβλίον ⸂τοῦ προφήτου Ἠσαΐου⸃ καὶ ⸀ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον·
And the scroll of the prophet Isaiah was handed to him; and unrolling the scroll he found the place where it was written:
Scroll (βιβλίον, biblion) is a rolled book — the writer says he unrolled it and rolled it up again.
first here Isaiah Ἠσαΐας Ēsaias
pronoun him = Jesus
pronoun he = Jesus
pronoun it = the place in the scroll
18
Πνεῦμα κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν ⸀με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
“The Spirit of the Lord is upon me, because he anointed me to bring good news to the poor; he has sent me to proclaim release to captives and recovery of sight to the blind, to send the crushed away in release,
Release (ἄφεσις, aphesis) is the forgiveness-word of 1:77, and here it stands twice in one verse. Anointed shares its root with Christ.
pronoun me = Jesus — every “me” here is Jesus
pronoun he = the Lord — both times
Why this rendering
Luke.4.18 Observation
Syntactic observation
ἄφεσις stands twice in this one verse — αἰχμαλώτοις ἄφεσιν, release to captives, and ἐν ἀφέσει, in release. The word occurs eight times in the four Gospels and five of them are Luke's (1:77, 3:3, 4:18 twice, 24:47). Matthew has one, at 26:28, the forgiveness of sins at the supper; Mark has 1:4 and 3:29. So the word Matthew uses once at the supper Luke uses five times, two of them inside this quotation from Isaiah. And of Luke's five, three (1:77, 3:3, 24:47) stand joined to ἁμαρτιῶν, of sins, while only the two here do not — these attach to captives and to the crushed. One word attaches both to sins and to people. The other words of the verse are Luke's alone as well: αἰχμάλωτος, captive; θραύω, to crush; ἀνάβλεψις, recovery of sight; χρίω, to anoint — all four unique in the four Gospels. εὐαγγελίζω, to bring good news, occurs ten times in Luke, once in Matthew (11:5), never in Mark or John.
Rendering options · 2
Adopted “release” at both — one word within the verse
Basis The same word twice in one verse needs one rendering for the repetition to show; that it looks different attached to sins and to people is the datum. The edition-wide tie, however, was not held. Six of the eight places for ἄφεσις stand joined to ἁμαρτιῶν, of sins, and no locale has a word that attaches both to sins and to captives. So the six read forgiveness (죄 사함, 赦, remissão) and the two here read release (사면, 赦免, libertação). In Greek it is one word; this division is the translation's own, and it is recorded here.
Vary — “release” and then “liberty”
Basis The two contexts differ and the reading is smoother.
Rejected Varying would erase even the repetition inside the verse. The edition-wide tie is already lost (see above), so at least within the verse it is kept.
19
κηρύξαι ἐνιαυτὸν κυρίου δεκτόν.
to proclaim the acceptable year of the Lord.”
The acceptable year — the quotation stops before Isaiah 61:2 speaks of vengeance, and the text is left where it stops.
20
καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων ⸂οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ⸃ ἦσαν ἀτενίζοντες αὐτῷ.
And rolling up the scroll and giving it back to the officer he sat down; and the eyes of all in the synagogue were fixed on him.
Attendant (ὑπηρέτης, hypēretēs) is the under-rower word of 1:2. He sat down — the posture of a teacher.
pronoun it = the scroll
pronoun he = Jesus
pronoun him = Jesus
21
ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
And he began to say to them, “Today this scripture has been fulfilled in your ears.”
In your ears keeps a Semitic turn.
pronoun he = Jesus
pronoun them = those in the synagogue
pronoun this = the scripture just read
pronoun your = those in the synagogue
Why this rendering
Luke.4.21 Observation
Syntactic observation
This passage (vv.16-30) is Luke's in this form. Matthew 13:53-58 and Mark 6:1-6 also have a rejection at home, but neither has the unrolling of a scroll, nor the Isaiah quotation, nor Elijah and Elisha, nor the cliff. The verb at v.21 is striking: πεπλήρωται is perfect. Today this scripture stands fulfilled in your ears — not something happening now but a state already reached. σήμερον, today, occurs eleven times in Luke against eight in Matthew and one in Mark. And v.22 answers at once: they marvel at τοῖς λόγοις τῆς χάριτος, the words of grace, and say οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος, is this not Joseph's son? What Luke had already written at 3:23 as ὡς ἐνομίζετο, as was supposed, comes here out of the people's own mouths. πτύσσω, to roll up, and ἀναπτύσσω, to unroll, stand as a pair at vv.17 and 20, and both are unique in the four Gospels — the unrolling and rolling of a scroll happens once in all four Gospels, here.
Rendering options · 2
Adopted “Today this scripture has been fulfilled in your ears” — the perfect kept
Basis It is perfect and is rendered as a state already reached, left standing beside today with the tension intact.
Render as a present — “is being fulfilled today”
Basis Evens the reading against today.
Rejected The Greek chose the perfect; the clash of today with a perfect is the sentence's build, and a present smooths it away.
22
καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον· ⸂Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος⸃;
And all were bearing witness about him and marvelling at the words of grace coming out of his mouth, and they said, “Is this not Joseph's son?”
Words of grace may be read as gracious words or as words about grace — Greek does not settle it.
first here Joseph Ἰωσήφ Iōsēph
pronoun him = Jesus
pronoun his = Jesus
pronoun they = those in the synagogue
pronoun this = Jesus
23
καὶ εἶπεν πρὸς αὐτούς· Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην· Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα ⸂εἰς τὴν Καφαρναοὺμ⸃ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου.
And he said to them, “Surely you will say to me this parable: ‘Physician, heal yourself. What we heard happened in Capernaum, do here in your own hometown as well.'”
Physician, heal yourself — a proverb, and this book alone has it.
first here Capernaum Καφαρναούμ Kapharnaoum
pronoun he = Jesus
pronoun them = those in the synagogue
pronoun you = those in the synagogue
pronoun me = Jesus
pronoun this = the parable that follows
pronoun yourself = the physician
pronoun we = those in the synagogue
pronoun your own = Jesus
24
εἶπεν δέ· Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ.
And he said, “Amen I say to you that no prophet is acceptable in his own hometown.
Acceptable — the same word as at verse 19, now turned round on the hearers.
pronoun he = Jesus
pronoun I = Jesus
pronoun you = those in the synagogue
pronoun his own = a prophet
Why this rendering
Luke.4.24 Observation
Syntactic observation
δεκτός, acceptable, stands at vv.19 and 24 and binds the two sentences — v.19 ἐνιαυτὸν κυρίου δεκτόν, the acceptable year of the Lord; v.24 οὐδεὶς προφήτης δεκτός, no prophet is acceptable in his own country. A word from the quotation is used at once of his own case. δεκτός occurs at these two places only in the four Gospels. And vv.25-27 do something rare here: Jesus names two people from outside Israel — the widow of Zarephath in Sidon, and Naaman the Syrian. Σάρεπτα, Σιδώνιος and Σύρος are all unique in the four Gospels. Neither Matthew's nor Mark's account of the rejection at home has these two examples. That v.24 opens with Amen is worth noting — in the four Gospels ἀμήν is transliterated. And Matthew 13:57 and Mark 6:4 say the same thing with a different word: οὐκ ἔστιν προφήτης ἄτιμος εἰ μή…, a prophet is not without honour except…, using ἄτιμος and not δεκτός.
Rendering options · 2
Adopted “acceptable” — one word with v.19
Basis One word at both places needs one rendering for the link between quotation and case to show; it is kept apart from the ἄτιμος of Matthew and Mark.
Render v.24 as “is not welcome”, more naturally
Basis An acceptable year and an acceptable prophet read oddly together.
Rejected The oddity is in the Greek: using one word in two registers is the build of the passage, and varying it cuts the thread from v.19 to v.24.
25
ἐπ’ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλίου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ⸀ἐπὶ ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν,
But in truth I say to you, there were many widows in Israel in the days of Elijah, when the heaven was shut three years and six months and a great famine came over all the land;
Three years and six months — this book gives the number; 1 Kings does not.
first here Elijah Ἠλίας Ēlias
first here Israel Ἰσραήλ Israēl
pronoun I = Jesus
pronoun you = those in the synagogue
26
καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας εἰ μὴ εἰς Σάρεπτα τῆς ⸀Σιδωνίας πρὸς γυναῖκα χήραν.
and to none of them was Elijah sent, but only to Zarephath in Sidon, to a woman who was a widow.
But only to Zarephath in Sidon — a foreign widow, and the point of the saying.
first here Sidon Σιδώνιος Sidōnios
pronoun them = the widows in Israel
27
καὶ πολλοὶ λεπροὶ ἦσαν ⸂ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου⸃, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μὴ Ναιμὰν ὁ Σύρος.
And there were many lepers in Israel in the time of Elisha the prophet, and none of them was cleansed, but only Naaman the Syrian.”
Naaman the Syrian — the second foreigner, and it is what makes them rise in verse 28.
first here Elisha Ἐλισαῖος Elisaios
first here Naaman Ναιμάν Naiman
first here Syrian Σύρος Syros
pronoun them = the lepers in Israel
28
καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα,
And all in the synagogue were filled with rage as they heard these things.
Filled with rage (θυμός, thymos) — the welcome of verse 22 turns over in one verse.
pronoun these things = what he said
29
καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφ’ οὗ ἡ πόλις ⸂ᾠκοδόμητο αὐτῶν, ὥστε⸃ κατακρημνίσαι αὐτόν·
And they rose and drove him out of the city, and led him to the brow of the hill on which their city was built, to throw him down the cliff.
The brow of the hill — only this book records the attempt.
pronoun they = those in the synagogue
pronoun him = Jesus — both times
pronoun their = those in the synagogue
pronoun which = the hill
Why this rendering
Luke.4.29 Observation
Syntactic observation
ὀφρῦς properly means an eyebrow and here names the brow of a hill — unique in the four Gospels. κατακρημνίζω, to throw down a cliff, is unique too, and its root κρημνός, a cliff, stands at Matthew 8:32, Mark 5:13 and Luke 8:33 — all three of the pigs rushing down a cliff. So one root serves once for throwing a man down and three times for pigs running down. This scene is absent from Matthew's and Mark's account of the rejection, which end with he did not do many works of power there. Verse 30 is short and unexplained: αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο, but he, passing through the midst of them, went away. How he passed through the text does not say. διέρχομαι occurs ten times in Luke against one in Matthew, two in Mark, two in John — in Luke Jesus often passes through.
Rendering options · 2
Adopted “to the brow of the hill” and “to throw him down the cliff” — nothing explained
Basis Verse 30 does not say how, and neither does the translation; the words are rendered and the event is not explained.
Render as slipping through, hinting at how
Basis Lets the reader picture the scene.
Rejected διέρχομαι is to pass through, not to slip away; filling the gap the text leaves erases that Luke supplies no explanation at all.
30
αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο.
But he, passing through the midst of them, went away.
Passing through the midst of them — the text says only that, and gives no explanation.
pronoun he = Jesus
pronoun them = the crowd
31
Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας. καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν·
And he came down to Capernaum, a city of Galilee, and was teaching them on the sabbath.
Came down to Capernaum — the Greek says down, and the geography is right.
pronoun he = Jesus
pronoun them = the people of Capernaum
32
καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ.
And they were astounded at his teaching, because his word was with authority.
With authority — the crowd's word, as at Mark 1:22.
pronoun they = the people
pronoun his = Jesus — both times
33
καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ·
And in the synagogue there was a man having a spirit of an unclean demon, and he cried out with a loud voice,
A spirit of an unclean demon — only this book piles the two words together.
pronoun he = the man
34
⸀Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.
“Ah! What have we to do with you, Jesus the Nazarene? Have you come to destroy us? I know who you are — the Holy One of God.”
What have we to do with you renders a Semitic turn kept word for word.
first here Nazarene Ναζαρηνός Nazarēnos
pronoun we = the unclean demon
pronoun you = Jesus — both times
pronoun us = the unclean demon
pronoun I = the unclean demon
35
καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ⸀ἀπ’ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς ⸀τὸ μέσον ἐξῆλθεν ἀπ’ αὐτοῦ μηδὲν βλάψαν αὐτόν.
And Jesus rebuked him, saying, “Be muzzled, and come out of him.” And the demon flung him down in the midst and came out of him, doing him no harm.
Doing him no harm — only this book adds it, and the writer was held by tradition to be a physician.
pronoun him = the demon — the later “him” is the man
36
καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες· Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, καὶ ἐξέρχονται;
And amazement came upon all, and they were speaking to one another, saying, “What is this word? For with authority and power he commands the unclean spirits, and they come out.”
What is this word — the crowd asks about a word, not about a deed.
pronoun this = what he said
pronoun they = all present — the second “they” is the unclean spirits
pronoun he = Jesus
37
καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου.
And a sound about him went out into every place of the surrounding region.
A sound renders ἦχος (ēchos) — the word behind “echo”.
pronoun him = Jesus
38
Ἀναστὰς δὲ ⸀ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς.
And rising from the synagogue he went into Simon's house. And Simon's mother-in-law was held by a great fever, and they asked him about her.
A great fever — only this book grades it, which fits a writer held to be a physician.
first here Simon Σίμων Simōn
pronoun he = Jesus
pronoun they = those in the house
pronoun him = Jesus
pronoun her = Simon's mother-in-law
39
καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς.
And standing over her he rebuked the fever, and it left her; and at once she rose and served them.
Rebuked the fever — the verb used of demons at verse 35.
pronoun her = Simon's mother-in-law — both times
pronoun he = Jesus
pronoun it = the fever
pronoun she = Simon's mother-in-law
pronoun them = those in the house
40
Δύνοντος δὲ τοῦ ἡλίου ⸀ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ⸂ἐπιτιθεὶς ἐθεράπευεν⸃ αὐτούς.
And at the setting of the sun, all who had any sick with various diseases brought them to him; and laying his hands on each one of them he healed them.
Laying his hands on each one — only this book says each.
pronoun them = the sick — both times
pronoun him = Jesus
pronoun his = Jesus
41
ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν ⸀κραυγάζοντα καὶ λέγοντα ὅτι Σὺ ⸀εἶ ὁ υἱὸς τοῦ θεοῦ. καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι.
And demons also came out of many, crying out and saying, “You are the Son of God.” And rebuking them he did not allow them to speak, because they knew he was the Christ.
Because they knew — the silencing is grounded on the knowing, as at Mark 1:34.
first here Christ Χριστός Christos
pronoun You = Jesus
pronoun them = the demons — both times
pronoun he = Jesus
pronoun they = the demons
42
Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον· καὶ οἱ ὄχλοι ἐπεζήτουν αὐτόν, καὶ ἦλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπ’ αὐτῶν.
And when day came he went out and made his way to a deserted place; and the crowds were searching for him and came to him, and held him back from going away from them.
Held him back (κατέχω, katechō) is to hold down or keep.
pronoun he = Jesus
pronoun him = Jesus — both times
pronoun them = the crowds
43
ὁ δὲ εἶπεν πρὸς αὐτοὺς ὅτι Καὶ ταῖς ἑτέραις πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ, ὅτι ⸀ἐπὶ τοῦτο ⸀ἀπεστάλην.
But he said to them, “I must bring the good news of the kingdom of God to the other cities also, because for this I was sent.”
For this I was sent — the passive does not name the sender.
pronoun he = Jesus
pronoun them = the crowds
pronoun I = Jesus — both times
pronoun this = bringing the good news
44
καὶ ἦν κηρύσσων ⸂εἰς τὰς συναγωγὰς⸃ τῆς ⸀Ἰουδαίας.
And he was proclaiming in the synagogues of Judea.
Of Judea — the manuscripts differ, and some read “of Galilee”. This edition follows its base text.
first here Judea Ἰουδαία Ioudaia
pronoun he = Jesus