Mark 9:18-22

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ¹  they were not able to do so.” ²  9:19 He answered them, ³  “You ⁴  unbelieving ⁵  generation! How much longer ⁶  must I be with you? How much longer must I endure ⁷  you? ⁸  Bring him to me.” 9:20 So they brought the boy ⁹  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ¹⁰  fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus ¹¹  asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Isaiah 65:4

65:4 They sit among the tombs ¹² 

and keep watch all night long. ¹³ 

They eat pork, ¹⁴ 

and broth ¹⁵  from unclean sacrificial meat is in their pans.

Daniel 4:32-33

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ¹⁶  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

4:33 Now in that very moment ¹⁷  this pronouncement about ¹⁸  Nebuchadnezzar came true. ¹⁹  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ²⁰ 

Luke 8:29

8:29 For Jesus ²¹  had started commanding ²²  the evil ²³  spirit to come out of the man. (For it had seized him many times, so ²⁴  he would be bound with chains and shackles ²⁵  and kept under guard. But ²⁶  he would break the restraints and be driven by the demon into deserted ²⁷  places.) ²⁸ 

[9:18]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ² tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:19]  ³ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁵ tn Or “faithless.”

[9:19]  ⁶ tn Grk “how long.”

[9:19]  ⁷ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:20]  ⁹ tn Grk “him.”

[9:20]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:21]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[65:4]  ¹² sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ¹³ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ¹⁴ tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ¹⁵ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[4:32]  ¹⁶ tn Aram “until.”

[4:33]  ¹⁷ tn Aram “hour.”

[4:33]  ¹⁸ tn Or “on.”

[4:33]  ¹⁹ tn Aram “was fulfilled.”

[4:33]  ²⁰ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[8:29]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²² 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]  ²³ tn Grk “unclean.”

[8:29]  ²⁴ 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]  ²⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁸ sn This is a parenthetical, explanatory comment by the author.