Luke 4:41

4:41 Demons also came out ¹  of many, crying out, ²  “You are the Son of God!” ³  But he rebuked ⁴  them, and would not allow them to speak, ⁵  because they knew that he was the Christ. ⁶ 

Luke 8:39

8:39 “Return to your home, ⁷  and declare ⁸  what God has done for you.” ⁹  So ¹⁰  he went away, proclaiming throughout the whole town ¹¹  what Jesus ¹²  had done for him.

Luke 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹³  replied, ‘A hundred measures ¹⁴  of wheat.’ The manager ¹⁵  said to him, ‘Take your bill, and write eighty.’ ¹⁶ 

[4:41]  ¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:39]  ⁷ tn Grk “your house.”

[8:39]  ⁸ tn Or “describe.”

[8:39]  ⁹ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹¹ tn Or “city.”

[8:39]  ¹² sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[16:7]  ¹³ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁴ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁵ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁶ sn The percentage of reduction may not be as great because of the change in material.