Luke 10:18

10:18 So ¹  he said to them, “I saw ²  Satan fall ³  like lightning ⁴  from heaven.

Luke 22:3

22:3 Then ⁵  Satan ⁶  entered Judas, the one called Iscariot, who was one of the twelve. ⁷ 

Luke 22:31

22:31 “Simon, ⁸  Simon, pay attention! ⁹  Satan has demanded to have you all, ¹⁰  to sift you like wheat, ¹¹ 

Luke 11:18

11:18 So ¹²  if ¹³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹⁴  you claim that I cast out demons by Beelzebul.

Luke 13:16

13:16 Then ¹⁵  shouldn’t ¹⁶  this woman, a daughter of Abraham whom Satan ¹⁷  bound for eighteen long ¹⁸  years, be released from this imprisonment ¹⁹  on the Sabbath day?”

Luke 4:8

4:8 Jesus ²⁰  answered him, ²¹  “It is written, ‘You are to worship ²²  the Lord ²³  your God and serve only him.’” ²⁴ 

Luke 11:15

11:15 But some of them said, “By the power of Beelzebul, ²⁵  the ruler ²⁶  of demons, he casts out demons.”

Luke 11:21

11:21 When a strong man, ²⁷  fully armed, guards his own palace, ²⁸  his possessions are safe. ²⁹ 

[10:18]  ¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ² tn This is an imperfect tense verb.

[10:18]  ³ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ⁴ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[22:3]  ⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁶ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁷ tn Grk “Iscariot, being of the number of the twelve.”

[22:31]  ⁹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹⁰ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹¹ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹² sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[11:18]  ¹³ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹⁴ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹⁵ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[13:16]  ¹⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²¹ tn Or “bondage”; Grk “bond.”

[4:8]  ²¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ²² tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ²³ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ²⁴ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ²⁵ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[11:15]  ²⁵ tn Grk “By Beelzebul.”

[11:15]  ²⁶ tn Or “prince.”

[11:21]  ²⁹ tn The referent of the expression “a strong man” is Satan.

[11:21]  ³⁰ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ³¹ tn Grk “his goods are in peace.”