Luke 4:35

4:35 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  Then, after the demon threw the man ⁴  down in their midst, he came out of him without hurting him. ⁵ 

Luke 4:41

4:41 Demons also came out ⁶  of many, crying out, ⁷  “You are the Son of God!” ⁸  But he rebuked ⁹  them, and would not allow them to speak, ¹⁰  because they knew that he was the Christ. ¹¹ 

Luke 8:27

8:27 As ¹²  Jesus ¹³  stepped ashore, ¹⁴  a certain man from the town ¹⁵  met him who was possessed by demons. ¹⁶  For a long time this man ¹⁷  had worn no clothes and had not lived in a house, but among ¹⁸  the tombs.

Luke 8:29

8:29 For Jesus ¹⁹  had started commanding ²⁰  the evil ²¹  spirit to come out of the man. (For it had seized him many times, so ²²  he would be bound with chains and shackles ²³  and kept under guard. But ²⁴  he would break the restraints and be driven by the demon into deserted ²⁵  places.) ²⁶ 

Luke 8:35

8:35 So ²⁷  the people went out to see what had happened, and they came to Jesus. They ²⁸  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Luke 9:42

9:42 As ²⁹  the boy ³⁰  was approaching, the demon threw him to the ground ³¹  and shook him with convulsions. ³²  But Jesus rebuked ³³  the unclean ³⁴  spirit, healed the boy, and gave him back to his father.

[4:35]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ³ 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.

[4:35]  ⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:41]  ⁶ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁷ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁸ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁹ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹⁰ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:27]  ¹¹ tn Here δέ (de) has not been translated.

[8:27]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹³ tn Grk “stepped out on land.”

[8:27]  ¹⁴ tn Or “city.”

[8:27]  ¹⁵ tn Grk “who had demons.”

[8:27]  ¹⁶ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹⁷ tn Or “in.”

[8:29]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁷ 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]  ¹⁸ tn Grk “unclean.”

[8:29]  ¹⁹ 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]  ²⁰ tn Or “fetters”; these were chains for the feet.

[8:29]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²² tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²³ sn This is a parenthetical, explanatory comment by the author.

[8:35]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ²² tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:42]  ²⁶ tn Here δέ (de) has not been translated.

[9:42]  ²⁷ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ²⁸ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ²⁹ 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.”

[9:42]  ³⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ³¹ sn This is a reference to an evil spirit. See Luke 4:33.