Lukas 4:35

4:35 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  Then, after the demon threw the man ⁴  down in their midst, he came out of him without hurting him. ⁵ 

Lukas 8:29

8:29 For Jesus ⁶  had started commanding ⁷  the evil ⁸  spirit to come out of the man. (For it had seized him many times, so ⁹  he would be bound with chains and shackles ¹⁰  and kept under guard. But ¹¹  he would break the restraints and be driven by the demon into deserted ¹²  places.) ¹³ 

Markus 5:4-5

5:4 For his hands and feet had often been bound with chains and shackles, ¹⁴  but ¹⁵  he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 9:20

9:20 So they brought the boy ¹⁶  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ¹⁷  fell on the ground and rolled around, foaming at the mouth.

Markus 9:26

9:26 It shrieked, threw him into terrible convulsions, and came out. The boy ¹⁸  looked so much like a corpse that many said, “He is dead!”

Yohanes 8:44

8:44 You people ¹⁹  are from ²⁰  your father the devil, and you want to do what your father desires. ²¹  He ²²  was a murderer from the beginning, and does not uphold the truth, ²³  because there is no truth in him. Whenever he lies, ²⁴  he speaks according to his own nature, ²⁵  because he is a liar and the father of lies. ²⁶ 

Yohanes 8:1

8:1 But Jesus went to the Mount of Olives. ²⁷ 

Pengkhotbah 5:8

Government Corruption

5:8 If you see the extortion ²⁸  of the poor,

or the perversion ²⁹  of justice and fairness in the government, ³⁰ 

do not be astonished by the matter.

For the high official is watched by a higher official, ³¹ 

and there are higher ones over them! ³² 

Wahyu 9:11

9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. ³³ 

[4:35]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  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.

[4:35]  ⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[8:29]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁷ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁸ tn Grk “unclean.”

[8:29]  ⁹ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁰ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹² tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹³ sn This is a parenthetical, explanatory comment by the author.

[5:4]  ¹⁴ tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.

[5:4]  ¹⁵ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:20]  ¹⁶ tn Grk “him.”

[9:20]  ¹⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:26]  ¹⁸ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁹ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ²⁰ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ²¹ tn Grk “the desires of your father you want to do.”

[8:44]  ²² tn Grk “That one” (referring to the devil).

[8:44]  ²³ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ²⁴ tn Grk “Whenever he speaks the lie.”

[8:44]  ²⁵ tn Grk “he speaks from his own.”

[8:44]  ²⁶ tn Grk “because he is a liar and the father of it.”

[8:1]  ²⁷ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[5:8]  ²⁸ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ²⁹ tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ³⁰ tn Heb “in the province.”

[5:8]  ³¹ tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ³² sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.

[9:11]  ³³ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”