Luke 4:34

4:34 Have you come to destroy us? Though there was only one demon present, the plural us suggests that all of Satan’s forces were aware and fearful of Jesus’ coming. • I know who you are: A common ancient belief held that naming a spiritual power gave a person authority over it. The demon might have been attempting to gain power over Jesus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 4:34. Ναζαρηνὲ, of Nazareth) Luk 4:16.—ὁ ἅγιος τοῦ Θεοῦ, the Holy one of God) Joh 10:36.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 4:34 . ἔα : here only (not genuine in Mk., T.R.) in N. T. = ha! Vulg [46] , sine as if from ἐᾷν ; a cry of horror. Ναζαρηνέ : Lk. usually writes Ναζωραῖε . The use of this form here suggests that he has Mk.’s account lying before him.

[46] Vulgate (Jerome’s revision of old Latin version).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ astonisheth not only men, be they never so blockish, but even the demons also, whether they will or no.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

34. Saying, Let us alone] Omit saying, with א, B, L. The word Ea! may be not the imperative of eaô (‘desist!’) but a wild cry of horror ‘Ha!’

what have we to do with thee] The demon speaks in the plural, merging his individuality in that of all evil powers. (Mat_8:29; Mar_5:9.) For the phrase see Luk_8:28; 2Sa_16:10; 2Sa_19:22; 1Ki_17:18; Joh_2:4.

to destroy us] “The devils also believe and tremble,” Jas_2:19.

the Holy One] Luk_1:35; Psa_16:10, “thine Holy One.” Dan_9:24.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Saying, let us alone,.... Not that there were more spirits in him than one, as the whole account shows; but he includes the rest of the devils in that country; See Gill on Mar 1:24.

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Luke 4:35

luk 4:35

luk 4:35

luk 4:35And Jesus rebuked him,.... Not the man, but the unclean spirit: or "that demon", as the Persic version reads it:

saying, hold thy peace, or "be thou muzzled", as the word signifies,

and come out of him; See Gill on Mat 1:25.

and when the devil had thrown him in the midst; in the "midst of them", as the Arabic version adds; that is, in the midst of the people that were in the synagogue; or, as the Ethiopic version reads, "in the midst of the synagogue", where he threw him into convulsive fits, and left him:

he came out of him, and hurt him not; though he sadly convulsed him, and put him to great pain, yet he did not wound him in any part of his body, or take away the use of any of his limbs; and much less hurt his soul so as to destroy it; all which was desired and intended by him, but was hindered by Christ; See Gill on Mar 1:26.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.

Ver. 34. The Holy One of God] The pope will needs be called "Most Holy;" and so lifts up himself above Christ.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? This man, with his evil spirit, would have been looked on as unclean, and would not have been admitted within the synagogue walls; he had probably crept in unseen. Something in the nearness to the holy Teacher we know compelled the demon to cry aloud. It is strange, this presence of God causing pain. It is the impossibility of the wounded eye bearing light. The cry rendered, "Let us alone," is scarcely the imperative of eaw , but an interjection, possibly the Greek reproduction of the Hebrew Hha, ah! woe! There was evidently some deeper degree of misery possible for the unhappy spirit; hence its "Art thou come to destroy us?" The same dread appears in the case of the Gadarene demoniac, (Mar_8:31 Mat_8:29) where the spirits dreaded being driven into the deep, where such spirits await the judgment, that abyss, literally, "the bottomless place;" any doom seemed to these lost ones preferable to that. I know thee who thou art; the Holy One of God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What have we to do with thee - Thy present business is with men, not with devils. I know thee who thou art - But surely he did not know a little before, that he was God over all, blessed forever; or he would not have dared to tell him, All this power is delivered to me, and I give it to whomsoever I will. The Holy One of God - Either this confession was extorted from him by terror, (for the devils believe and tremble, ) or he made it with a design to render the character of Christ suspected. Possibly it was from hence the Pharisees took occasion to say, He casteth out devils by the prince of the devils.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

34. ἔα. Omit λέγων, with אBL. The word Ea! may be not the imperative of ἐάω (‘desist!’) but a wild cry of horror, ‘Ha!’

τί ἡμῖν καὶ σοί; The demon speaks in the plural, merging his individuality in that of all evil powers. (Mat 8:29; Mar 5:9.) For the phrase see Luk 8:28; 2Sa 16:10; 2Sa 19:22; 1Ki 17:18; Joh 2:4.

ἀπολέσαι ἡμᾶς. “The devils also believe and tremble,” Jas 2:19.

ὁ ἄγιος τοῦ θεοῦ. Luk 1:35; Psa 16:10, “thine Holy One.” Dan 9:24.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34. Ἔα. Probably not the imperative of ἐάω, “Let alone, leave me in peace,” but an interjection of anger or dismay; common in Attic poetry, but rare in prose (Aesch. P. V. 298, 688; Eur. Hec. 501; P1ato, prot. 314 D). Here only in N.T. Comp. Job 4:19?, 15:16, 19:5, 25:6. Fritzsche on Mar 1:24 (where the word is an interpolation) and L. and S. Lex. regard the imperative as the origin of the interjection, which does not seem probable,

τί ἡμῖν καὶ σοί; Not “What have we to contend about?” a meaning which the phrase has nowhere in N.T. and perhaps only once, if at all, in O.T. (2Ch 35:21), but “What have we in common?” Comp. 8:28; Mat 8:29. Mat 8:29; Mar 1:24; Joh 2:4; Jdg 11:12; 1Ki 17:18; 2Ki 3:13; 2Sa 16:10; 2Sa_1 Esdr. 1:26; Epict. Diss. i. 1. 16, i. 27, 13, ii. 9. 16.

Ἰησοῦ Ναζαρηνέ. This form of the adjective is found 24:19; Mar 1:24, Mar 1:10:47, Mar 1:14:67, Mar 1:16:6; but not in Mt. or Jn. or Acts. Its appearance here is no proof that Lk. is borrowing from Mk. Ναζωραῖος occurs Luk 18:37. Mat 2:23, 26:71; Joh 18:5, Joh 18:7, Joh 18:19:19; Act 2:22, Act 2:3:6, Act 2:4:10, Act 2:6:14, Act 2:22:8, Act 2:26:9; but not in Mk. The adjective, esp. Ναζωραῖος which is used in the title on the cross, sometimes his a tinge of contempt and with the article it may be rendered “the Nazarene.” Hence the early Christians were contemptuously called “the Nazarenes” (Act 24:5). Contrast ὁ ἀπὸ Ναζαρέτ (Mat 21:11; Mar 1:9; Joh 1:46; Act 10:38). which is a mere statement of fact. It is worth noting that this demoniac, who is a Jew, addresses Jews as “of Nazareth,” which the Gerasene, who was possibly a heathen, does not do (8:28).

ἦλθες ἀπολέσαι ἡμᾶς; The ἡμᾶς and the preceding ἡμῖν probably do not include the man, but rather other evil spirits. Communem inter se causam habent dæmonia. (Beng.). It seems to be e to speculate as to the meaning of ἀπολέσαι: apparently it is the same as εἰς τὴν ἄβυσσον ἀπελθεῖν (8:31).

οἶδά σε τίς εἶ, ὁ ἄγιος τοῦ Θεοῦ. In Mk. οἴδαμεν(?), which is more in harmony with ἡμῖν and ἡμᾶς. Godet remarks that ὁ ἅγιος τοῦ Θεοῦ explains the knowledge It was instinctive, and therefore οἶδα is more suitable than γινώσκω. L’antipathie n’est pas moinsclairvoyante que la sympathie. In the unique holiness of Jesus the evil spirit felt an essentially hostile power. The expression ὁ ἅγιος τοῦ Θεοῦ occurs in the parallel in Mk. and Joh 6:69; but nowhere else: comp. Act 4:27; 1Jn 2:20; Rev 3:7. It may mean either “consecrated to God” or “consecrated by God.” In a lower sense priests and Prophets are called ἅγιοι τοῦ Θεοῦ or Κυρίου (Psa 106:16). It was not in flattery (male adulans, as Tertullian says) that the evil spirit thus addressed Him, but in horror. From the Holy One he could expect nothing but destruction (Jas 2:19; comp. Mat 8:29).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

What have we to do with thee [τι ημιν και σοι] ? Lit., what is there to us and to thee? i e., what have we in common? So Wyc.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.