Matius 9:32-33

9:32 As ¹  they were going away, ²  a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ³  healed him so that he could speak and see. ⁴ 

Markus 5:1-5

Healing of a Demoniac

5:1 So ⁵  they came to the other side of the lake, to the region of the Gerasenes. ⁶  5:2 Just as Jesus ⁷  was getting out of the boat, a man with an unclean spirit ⁸  came from the tombs and met him. ⁹  5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, ¹⁰  but ¹¹  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 9:17-18

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 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 ¹²  they were not able to do so.” ¹³ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹⁴  that ¹⁵  God anointed him with the Holy Spirit and with power. He ¹⁶  went around doing good and healing all who were oppressed by the devil, ¹⁷  because God was with him. ¹⁸ 

[9:32]  ¹ tn Here δέ (de) has not been translated.

[9:32]  ² tn Grk “away, behold, they brought a man to him.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[12:22]  ³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁴ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[5:1]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[5:1]  ⁶ tc The textual tradition here is quite complicated. Most later mss (A C ˹³ Ï sy^p,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א² L Δ Θ Ë¹ 28 33 565 579 700 892 1241 1424 al sy^s bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.

[5:1]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[5:2]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ⁸ sn Unclean spirit refers to an evil spirit.

[5:2]  ⁹ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[5:4]  ¹⁰ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ¹¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ¹³ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[10:38]  ¹⁴ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁵ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁶ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹⁷ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹⁸ sn See Acts 7:9.