Luke 8:2

8:2 and also some women ¹  who had been healed of evil spirits and disabilities: ²  Mary ³  (called Magdalene), from whom seven demons had gone out,

Luke 8:30

8:30 Jesus then ⁴  asked him, “What is your name?” He ⁵  said, “Legion,” ⁶  because many demons had entered him.

Luke 8:33

8:33 So ⁷  the demons came out of the man and went into the pigs, and the herd of pigs ⁸  rushed down the steep slope into the lake and drowned.

Luke 8:38

8:38 The man from whom the demons had gone out begged to go ⁹  with him, but Jesus ¹⁰  sent him away, saying,

Luke 9:49

On the Right Side

9:49 John answered, ¹¹  “Master, we saw someone casting out demons in your name, and we tried to stop ¹²  him because he is not a disciple ¹³  along with us.”

Luke 10:17

10:17 Then ¹⁴  the seventy-two ¹⁵  returned with joy, saying, “Lord, even the demons submit to ¹⁶  us in your name!” ¹⁷ 

Luke 11:18-19

11:18 So ¹⁸  if ¹⁹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ²⁰  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ²¹  cast them ²²  out? Therefore they will be your judges.

Luke 13:32

13:32 But ²³  he said to them, “Go ²⁴  and tell that fox, ²⁵  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁶  I will complete my work. ²⁷ 

[8:2]  ¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:30]  ⁴ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁵ tn Here δέ (de) has not been translated.

[8:30]  ⁶ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:33]  ⁷ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁸ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:38]  ¹⁰ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:49]  ¹³ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁴ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁵ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[10:17]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹⁷ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹⁸ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹⁹ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[11:18]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ²² sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ²³ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[13:32]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁶ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²⁷ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁸ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.