Lukas 4:39

4:39 So ¹  he stood over her, commanded ²  the fever, and it left her. Immediately ³  she got up and began to serve ⁴  them.

Lukas 12:5

12:5 But I will warn ⁵  you whom you should fear: Fear the one who, after the killing, ⁶  has authority to throw you ⁷  into hell. ⁸  Yes, I tell you, fear him!

[4:39]  ¹ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ² 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]  ³ 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]  ⁴ tn The imperfect verb has been translated ingressively.

[12:5]  ⁵ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁶ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ⁷ tn The direct object (“you”) is understood.

[12:5]  ⁸ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).