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 7:33

7:33 For John the Baptist has come ⁴  eating no bread and drinking no wine, ⁵  and you say, ‘He has a demon!’ ⁶ 

Luke 9:1

The Sending of the Twelve Apostles

9:1 After ⁷  Jesus ⁸  called ⁹  the twelve ¹⁰  together, he gave them power and authority over all demons and to cure ¹¹  diseases,

Luke 11:20

11:20 But if I cast out demons by the finger ¹²  of God, then the kingdom of God ¹³  has already overtaken ¹⁴  you.

[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.”

[7:33]  ⁴ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁵ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁶ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[9:1]  ⁷ tn Here δέ (de) has not been translated.

[9:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ¹⁰ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹¹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[11:20]  ¹⁰ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ¹¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ¹² tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”