Matius 8:16

8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. ¹ 

Matius 8:28

Healing the Gadarene Demoniacs

8:28 When he came to the other side, to the region of the Gadarenes, ²  two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.

Matius 9:32

9:32 As ³  they were going away, ⁴  a man who could not talk and was demon-possessed was brought to him.

Matius 12:22

Jesus and Beelzebul

12:22 Then they brought to him a demon-possessed man who was blind and mute. Jesus ⁵  healed him so that he could speak and see. ⁶ 

Matius 15:22

15:22 A ⁷  Canaanite woman from that area came ⁸  and cried out, ⁹  “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”

[8:16]  ¹ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[8:28]  ² tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

[8:28]  sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “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.

[9:32]  ³ tn Here δέ (de) has not been translated.

[9:32]  ⁴ 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]  ⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁶ tn Grk “demoniac, and he healed him, so that the mute man spoke and saw.”

[15:22]  ⁷ tn Grk “And behold a Canaanite.” 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).

[15:22]  ⁸ tn Grk The participle ἐξελθοῦσα (exelqousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.

[15:22]  ⁹ tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.