Markus 1:25-27

1:25 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 5:7-8

5:7 Then ⁴  he cried out with a loud voice, “Leave me alone, ⁵  Jesus, Son of the Most High God! I implore you by God ⁶  – do not torment me!” 5:8 (For Jesus ⁷  had said to him, “Come out of that man, you unclean spirit!”) ⁸ 

Zakharia 3:2

3:2 The Lord ⁹  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ¹⁰  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Matius 17:18

17:18 Then ¹¹  Jesus rebuked ¹²  the demon and it came out of him, and the boy was healed from that moment.

Lukas 4:35

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 

Lukas 4:41

4:41 Demons also came out ¹⁸  of many, crying out, ¹⁹  “You are the Son of God!” ²⁰  But he rebuked ²¹  them, and would not allow them to speak, ²²  because they knew that he was the Christ. ²³ 

Lukas 9:42

9:42 As ²⁴  the boy ²⁵  was approaching, the demon threw him to the ground ²⁶  and shook him with convulsions. ²⁷  But Jesus rebuked ²⁸  the unclean ²⁹  spirit, healed the boy, and gave him back to his father.

Yudas 1:9

1:9 But even ³⁰  when Michael the archangel ³¹  was arguing with the devil and debating with him ³²  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”

[1:25]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:25]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[1:25]  ³ 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.

[5:7]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ⁵ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ⁶ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[5:8]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[3:2]  ⁹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:18]  ¹¹ tn Here καί (kai) has been translated as “Then.”

[17:18]  ¹² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[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.

[4:41]  ¹⁸ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁹ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[9:42]  ²⁴ tn Here δέ (de) has not been translated.

[9:42]  ²⁵ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ²⁶ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ²⁷ 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]  ²⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ²⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[1:9]  ³⁰ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ³¹ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ³² tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”