Discovery Box| (1.00) | (Luk 8:27) | 5 tn Grk “who had demons.” |
| (0.88) | (Joh 8:52) | 4 tn Grk “you have a demon.” |
| (0.88) | (Joh 7:20) | 2 tn Grk “You have a demon!” |
| (0.75) | (Joh 8:49) | 1 tn Grk “I do not have a demon.” |
| (0.53) | (Mat 8:32) | 3 sn Whatever the relationship between the demons and the pigs, the destructiveness of the demons is certainly emphasized by the drowning of their new hosts. |
| (0.50) | (Rev 16:13) | 2 sn According to the next verse, these three unclean spirits are spirits of demons. |
| (0.50) | (1Ti 4:1) | 2 tn Grk “teachings of demons” (speaking of the source of these doctrines). |
| (0.50) | (Luk 10:17) | 3 tn Or “the demons obey”; see L&N 36.18. |
| (0.50) | (Luk 9:1) | 5 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here. |
| (0.50) | (Luk 8:32) | 2 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity. |
| (0.50) | (Mar 5:12) | 1 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity. |
| (0.50) | (Lev 17:7) | 3 tn On “goat demons” of the desert regions see the note on Lev 16:8. |
| (0.46) | (Luk 11:14) | 2 tn Grk “a demon [and it was] mute.” The words “and it was” are omitted from some significant mss and are placed in brackets in the NA28 text, indicating significant doubt about their originality. If the words in question are omitted, the Greek text would read “a mute demon.” Either way, the phrase should probably be understood to mean that the demon caused muteness (the inability to speak) in its victim, although the statement is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”). |
| (0.44) | (Rev 16:16) | 2 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity. |
| (0.44) | (Luk 8:27) | 6 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity. |
| (0.44) | (Luk 4:41) | 1 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical. |
| (0.43) | (Mat 9:32) | 3 tn Grk “a man mute, demon-possessed.” Some translations infer a causal relationship here (“was mute because he was demon-possessed”; cf. TEV, CEV). The present translation allows for this interpretation (“was demon-possessed and [thus] unable to speak”) without making it explicit. |
| (0.43) | (Mat 8:31) | 2 sn No explanation is given in the text for the relationship between the demons and the herd of pigs. Some have suggested a link between the uncleanness of demons and the ceremonial uncleanness of pigs within Judaism. Less likely is the suggestion that pigs as sacrificial animals in the non-Jewish world somehow alludes to worship of demons. |
| (0.38) | (Isa 34:14) | 3 tn The precise meaning of לִילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.” |
| (0.38) | (Act 19:13) | 3 tn Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α. |
