Luke 9:1

The Sending of the Twelve Apostles

9:1 After ¹  Jesus ²  called ³  the twelve ⁴  together, he gave them power and authority over all demons and to cure ⁵  diseases,

Luke 11:15

11:15 But some of them said, “By the power of Beelzebul, ⁶  the ruler ⁷  of demons, he casts out demons.”

Luke 11:20

11:20 But if I cast out demons by the finger ⁸  of God, then the kingdom of God ⁹  has already overtaken ¹⁰  you.

Luke 8:2

8:2 and also some women ¹¹  who had been healed of evil spirits and disabilities: ¹²  Mary ¹³  (called Magdalene), from whom seven demons had gone out,

Luke 8:30

8:30 Jesus then ¹⁴  asked him, “What is your name?” He ¹⁵  said, “Legion,” ¹⁶  because many demons had entered him.

Luke 8:33

8:33 So ¹⁷  the demons came out of the man and went into the pigs, and the herd of pigs ¹⁸  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 ¹⁹  with him, but Jesus ²⁰  sent him away, saying,

Luke 9:49

On the Right Side

9:49 John answered, ²¹  “Master, we saw someone casting out demons in your name, and we tried to stop ²²  him because he is not a disciple ²³  along with us.”

Luke 10:17

10:17 Then ²⁴  the seventy-two ²⁵  returned with joy, saying, “Lord, even the demons submit to ²⁶  us in your name!” ²⁷ 

Luke 11:18-19

11:18 So ²⁸  if ²⁹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ³⁰  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ³¹  cast them ³²  out? Therefore they will be your judges.

Luke 13:32

13:32 But ³³  he said to them, “Go ³⁴  and tell that fox, ³⁵  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ³⁶  I will complete my work. ³⁷ 

Luke 4:41

4:41 Demons also came out ³⁸  of many, crying out, ³⁹  “You are the Son of God!” ⁴⁰  But he rebuked ⁴¹  them, and would not allow them to speak, ⁴²  because they knew that he was the Christ. ⁴³ 

Luke 8:27

8:27 As ⁴⁴  Jesus ⁴⁵  stepped ashore, ⁴⁶  a certain man from the town ⁴⁷  met him who was possessed by demons. ⁴⁸  For a long time this man ⁴⁹  had worn no clothes and had not lived in a house, but among ⁵⁰  the tombs.

Luke 8:35

8:35 So ⁵¹  the people went out to see what had happened, and they came to Jesus. They ⁵²  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

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

[9:1]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ³ 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]  ⁴ 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]  ⁵ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[11:15]  ⁶ tn Grk “By Beelzebul.”

[11:15]  ⁷ tn Or “prince.”

[11:20]  ¹¹ 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]  ¹² 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]  ¹³ 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.”

[8:2]  ¹⁶ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁷ 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]  ¹⁸ 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]  ²¹ 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]  ²² tn Here δέ (de) has not been translated.

[8:30]  ²³ 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]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ²⁷ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:38]  ³¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:49]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁴² tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁴³ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁴⁴ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[11:18]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ⁵¹ 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]  ⁵² 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]  ⁵⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ⁵⁷ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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.

[4:41]  ⁶¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁶² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:27]  ⁶⁶ tn Here δέ (de) has not been translated.

[8:27]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ⁶⁸ tn Grk “stepped out on land.”

[8:27]  ⁶⁹ tn Or “city.”

[8:27]  ⁷⁰ tn Grk “who had demons.”

[8:27]  ⁷¹ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁷² tn Or “in.”

[8:35]  ⁷¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁷² 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.