Lukas 4:33

4:33 Now ¹  in the synagogue ²  there was a man who had the spirit of an unclean ³  demon, and he cried out with a loud voice,

Lukas 8:30

8:30 Jesus then ⁴  asked him, “What is your name?” He ⁵  said, “Legion,” ⁶  because many demons had entered him.

Lukas 8:36

8:36 Those ⁷  who had seen it told them how the man who had been demon-possessed had been healed. ⁸ 

Lukas 11:20

11:20 But if I cast out demons by the finger ⁹  of God, then the kingdom of God ¹⁰  has already overtaken ¹¹  you.

[4:33]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ² sn See the note on synagogues in 4:15.

[4:33]  ³ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[8:30]  ⁴ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁵ tn Here δέ (de) has not been translated.

[8:30]  ⁶ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:36]  ⁷ tn Here δέ (de) has not been translated.

[8:36]  ⁸ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[11:20]  ⁹ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ¹⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ¹¹ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”