Luke 4:33

4:33 Now ¹  in the synagogue ²  there was a man who had the spirit of an unclean ³  demon, and he cried out with a loud voice,

Luke 11:14

Jesus and Beelzebul

11:14 Now ⁴  he was casting out a demon that was mute. ⁵  When ⁶  the demon had gone out, the man who had been mute began to speak, ⁷  and the crowds were amazed.

Luke 8:29

8:29 For Jesus ⁸  had started commanding ⁹  the evil ¹⁰  spirit to come out of the man. (For it had seized him many times, so ¹¹  he would be bound with chains and shackles ¹²  and kept under guard. But ¹³  he would break the restraints and be driven by the demon into deserted ¹⁴  places.) ¹⁵ 

[4:33]  ¹ 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).

[4:33]  ² sn See the note on synagogues in 4:15.

[4:33]  ³ 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.”

[11:14]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ⁵ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ⁶ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

[11:14]  ⁷ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[8:29]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁸ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁹ tn Grk “unclean.”

[8:29]  ¹⁰ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹¹ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹³ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁴ sn This is a parenthetical, explanatory comment by the author.