Discovery BoxLuke 4:41 
Context4:41 Demons also came out 1 of many, crying out, 2 “You are the Son of God!” 3 But he rebuked 4 them, and would not allow them to speak, 5 because they knew that he was the Christ. 6
Luke 6:45
Context6:45 The good person out of the good treasury of his 7 heart 8 produces good, and the evil person out of his evil treasury 9 produces evil, for his mouth speaks 10 from what fills 11 his heart.
Luke 8:35
Context8:35 So 12 the people went out to see what had happened, and they came to Jesus. They 13 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.
Luke 11:14
Context11:14 Now 14 he was casting out a demon that was mute. 15 When 16 the demon had gone out, the man who had been mute began to speak, 17 and the crowds were amazed.
Luke 22:52
Context22:52 Then 18 Jesus said to the chief priests, the officers of the temple guard, 19 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 20
1 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
2 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
3 tc Most
4 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
5 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).
6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
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.
7 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
8 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
9 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
10 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
11 tn Grk “for out of the abundance of the heart his mouth speaks.”
12 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
13 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
15 tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).
16 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
17 sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
18 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
20 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
