5:14 Now 4 the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.
4:33 Now 6 in the synagogue 7 there was a man who had the spirit of an unclean 8 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 9 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 10 of God.” 4:35 But 11 Jesus rebuked him: 12 “Silence! Come out of him!” 13 Then, after the demon threw the man 14 down in their midst, he came out of him without hurting him. 15 4:36 They 16 were all amazed and began to say 17 to one another, “What’s happening here? 18 For with authority and power 19 he commands the unclean spirits, and they come out!”
2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
2 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
3 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
4 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 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).
7 sn See the note on synagogues in 4:15.
8 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.”
9 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 Jhmin 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.
10 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.
11 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
12 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
13 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.
14 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
15 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
16 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
17 tn This imperfect verb has been translated as an ingressive imperfect.
18 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?!”
19 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.
20 tn Here δέ (de) has not been translated.
21 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
22 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
23 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
25 sn This is a reference to an evil spirit. See Luke 4:33.
26 tn Or “partook of” (this is a different word than the one in v. 14a).
27 tn Grk “the same.”
28 tn Or “break the power of,” “reduce to nothing.”