Matthew 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ¹  healed him so that he could speak and see. ² 

Mark 1:34

1:34 So ³  he healed many who were sick with various diseases and drove out many demons. ⁴  But ⁵  he would not permit the demons to speak, ⁶  because they knew him. ⁷ 

Mark 5:8

5:8 (For Jesus ⁸  had said to him, “Come out of that man, you unclean spirit!”) ⁹ 

Mark 9:25-27

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹⁰  the unclean spirit, ¹¹  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ¹²  looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.

Luke 4:35-36

4:35 But ¹³  Jesus rebuked him: ¹⁴  “Silence! Come out of him!” ¹⁵  Then, after the demon threw the man ¹⁶  down in their midst, he came out of him without hurting him. ¹⁷  4:36 They ¹⁸  were all amazed and began to say ¹⁹  to one another, “What’s happening here? ²⁰  For with authority and power ²¹  he commands the unclean spirits, and they come out!”

Luke 4:41

4:41 Demons also came out ²²  of many, crying out, ²³  “You are the Son of God!” ²⁴  But he rebuked ²⁵  them, and would not allow them to speak, ²⁶  because they knew that he was the Christ. ²⁷ 

Luke 8:29

8:29 For Jesus ²⁸  had started commanding ²⁹  the evil ³⁰  spirit to come out of the man. (For it had seized him many times, so ³¹  he would be bound with chains and shackles ³²  and kept under guard. But ³³  he would break the restraints and be driven by the demon into deserted ³⁴  places.) ³⁵ 

Luke 9:42

9:42 As ³⁶  the boy ³⁷  was approaching, the demon threw him to the ground ³⁸  and shook him with convulsions. ³⁹  But Jesus rebuked ⁴⁰  the unclean ⁴¹  spirit, healed the boy, and gave him back to his father.

Acts 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁴²  and turned ⁴³  and said to the spirit, “I command you in the name of Jesus Christ ⁴⁴  to come out of her!” And it came out of her at once. ⁴⁵ 

Acts 19:13-15

19:13 But some itinerant ⁴⁶  Jewish exorcists tried to invoke the name ⁴⁷  of the Lord Jesus over those who were possessed by ⁴⁸  evil spirits, saying, “I sternly warn ⁴⁹  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁵⁰  Sceva, a Jewish high priest, were doing this.) ⁵¹  19:15 But the evil spirit replied to them, ⁵²  “I know about Jesus ⁵³  and I am acquainted with ⁵⁴  Paul, but who are you?” ⁵⁵ 

[12:22]  ¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ² tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[1:34]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁴ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁶ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁷ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[5:8]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ⁹ sn This is a parenthetical explanation by the author.

[9:25]  ¹⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹¹ sn Unclean spirit refers to an evil spirit.

[9:26]  ¹² tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:35]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹⁴ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹⁵ 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]  ¹⁶ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹⁷ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ¹⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹⁹ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ²⁰ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ²¹ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:41]  ²² sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ²³ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:29]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²⁹ 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]  ³⁰ tn Grk “unclean.”

[8:29]  ³¹ 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]  ³² tn Or “fetters”; these were chains for the feet.

[8:29]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ³⁴ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ³⁵ sn This is a parenthetical, explanatory comment by the author.

[9:42]  ³⁶ tn Here δέ (de) has not been translated.

[9:42]  ³⁷ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ³⁸ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ³⁹ 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]  ⁴⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁴¹ sn This is a reference to an evil spirit. See Luke 4:33.

[16:18]  ⁴² tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ⁴³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁴⁵ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[19:13]  ⁴⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁴⁷ tn Grk “to name the name.”

[19:13]  ⁴⁸ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁴⁹ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ⁵⁰ tn Grk “a certain Sceva.”

[19:14]  ⁵¹ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ⁵² tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁵³ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ⁵⁴ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁵⁵ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.