12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus 1 healed him so that he could speak and see. 2
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 13 the unclean spirit, 14 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”
1 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
2 tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”
3 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
4 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
5 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.
6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
7 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
8 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
9 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.
10 tc The
11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
12 sn This is a parenthetical explanation by the author.
13 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
14 sn Unclean spirit refers to an evil spirit.
15 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
16 tn Grk “to name the name.”
17 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
18 sn The expression I sternly warn you means “I charge you as under oath.”
19 tn Grk “a certain Sceva.”
20 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
21 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
22 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
23 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
24 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
25 tn Grk “in whom the evil spirit was.”
26 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
27 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
28 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”