Luke 4:35

Luk 4:35. [Φιμώθητι, Hold thy peace) Comp. Luk 4:41.—V. g.]—μηδὲν βλάψαν, having done him no hurt) The demon had wished to hurt the man.

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

Luk 4:35 . μηδὲν before βλάψαν implies expectation of a contrary result.

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

rebuked them, &c.--(See on Luk 4:41).

thrown him, &c.--See on Mar 9:20.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 35. And hurt him not.] Though he convulsed him, Mr 2:26, and threw him down in the midst of them, probably with the design to take away his life, yet our Lord permitted it not; and this appears to be the meaning of the place. The spirit was not permitted essentially to injure him at that time.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

35. Hold thy peace] Literally, “Be muzzled,” as in 1Co_9:9. See Mat_22:34; Mar_1:25, &c.

had thrown him] St Mark uses the stronger word “tearing him.” It was the convulsion which became a spasm of visible deliverance. It is most instructive to contrast the simple sobriety of the narratives of the Evangelists with the credulous absurdities of even so able, polished and cosmopolitan a historian as Josephus, who describes an exorcism wrought in the presence of Vespasian by a certain Eleazar. It was achieved by means of a ring and the ‘root of Solomon,’ and the demon in proof of his exit was ordered to upset a bason of water! (Jos. B. J. vii. 6, § 3; Antt. viii. 2, § 5.) As this is the earliest of our Lord’s miracles recorded by St Luke, we may notice that the terms used for miracles in the Gospels are teras ‘prodigy,’ and thaumasion ‘wonderful’ (Mat_21:15 only), from the effect on men’s minds; paradoxon (Luk_5:26 only), from their strangeness; sçmeia ‘signs,’ and dunameis ‘powers,’ from their being indications of God’s power; endoxa ‘glorious deeds’ (Luk_13:17 only), as shewing His glory; and in St John erga ‘works,’ as the natural actions of One who was divine. See Trench, On Miracles, i. 9. “Miracles, it should be observed, are not contrary to nature, but beyond and above it.” Mozley.

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.

And they were all amazed,.... The people in the synagogue; they were astonished at his doctrine before, and now at his miracles:

and spake among themselves; as they were in the synagogue,

what a word is this? meaning, either what sort of doctrine is this which is attended with such power and miracles; or what a word of command is this, "hold thy peace, and come out of him?" and so the Ethiopic version renders it, "what is this mandatory", or "commanding word?" to which agrees the Syriac version, rendering it with the following clause thus; "what is this word", that "with authority and power it commands the unclean spirits, and they come out?" See Gill on Mar 1:27.

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

35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.

Ver. 35. {See Trapp on "Mat 8:16"} {See Trapp on "Mar 1:25"} {See Trapp on "Mar 1:26"}

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.

And Jesus rebuked him, saying, Hold thy peace. Jesus at once indignantly refuses this homage. He never allowed devils to proclaim they knew him. There is something very awful in the thought that to this whole class of created beings he is ever pillions. In his dealings with these we never are allowed to catch sight of one ray of the Redeemer"s tender pitiful love.

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

Jesus rebuked the demon, saying

"Jesus scolded the demon, saying" or "Jesus sternly said to the demon"

Come out of him

He commanded the demon to stop controlling the man. AT: "leave him alone" or "do not live in this man any longer"

What kind of words are these?

The people were expressing how amazed they were that Jesus had the authority to command demons to leave a person. This can be written as a statement. AT: "These are amazing words!" or "His words are amazing!" (See: Rhetorical Question)

He commands the unclean spirits with authority and power

"He has authority and power to command the unclean spirits"

So news about him began to spread ... the surrounding region

This is a comment about what happened after the story that was caused by the events within the story itself. (See: End of Story)

news about him began to spread

"reports about Jesus began to spread" or "people began to spread the news about Jesus"

translationWords

rebuke

demon

word

command

authority

power

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

35. φιμώθητι. Literally, ‘Be muzzled,’ as in 1Co 9:9. See Mat 22:34; Mar 1:25, &c.

ῥῖψαν. St Mark uses the stronger word σπαράξαν, “tearing him.” It was the convulsion which became a spasm of visible deliverance. It is most instructive to contrast the simple sobriety of the narratives of the Evangelists with the credulous absurdities of even so able, polished and cosmopolitan a historian as Josephus, who describes an exorcism wrought in the presence of Vespasian by a certain Eleazar. It was achieved by means of a ring and the ‘root of Solomon,’ and the demon in proof of his exit was ordered to upset a bason of water! (Jos. B. J. VII. 6, § 3; Antt. VIII. 2, § 5.) As this is the earliest of our Lord’s miracles recorded by St Luke, we may notice that the terms used for miracles in the Gospels are τέρας, ‘prodigy,’ and θαυμάσιον ‘wonderful’ (Mat 21:15 only), from the effect on men’s minds; παράδοξον (Luk 5:26 only), from their strangeness; σημεῖα, ‘signs,’ and δυνάμεις ‘powers,’ from their being indications of God’s power; ἔνδοξα, ‘glorious deeds’ (Luk 13:17 only), as shewing His glory; and in St John ἔργα, ‘works,’ as the natural actions of One who was divine. See Trench, On Miracles, I. 9. “Miracles, it should be observed, are not contrary to nature, but beyond and above it.” Mozley.

μηδὲν βλάψαν αὐτόν. The subjective negative is used to imply the unexpectedness of this result—not, as one would have thought, hurting him: comp. the μήτε ἐσθίων in Luk 7:33.

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.

35.] μηδ. βλάψ. αὐτ. is here only. Mark’s σπαράξαν may mean ‘having convulsed him’—and our text, ‘without doing him bodily injury.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

35. ἐπετίμησεν αὐτῷ. “He rebuked the demon” who had used the man as his mouth-piece. The verb is often used of rebuking violence (ver. 41, 8:24, 9:42; Mat 8:26, Mat 8:17:18; Mar 4:39; Jud 1:9); yet must not on that account be rendered “restrain”(Fritzsche on Mat 8:26, p. 325).

In N.T. ἐπιτιμάω has no other meaning than “rebuke”; but in class. Grk. it means—1. “lay a value on, rate”; 2. “lay a penalty on, sentence”; 3. “chide, rate, rebuke.” But while there is a real connexion between the first and third meanings of the Greek verb, in English we have a mere accident oflanguage:“rate” = “value” is a different word from “rate” = “scold.” Note that Christ required no faith from demoniacs.

φιμώθητι. Lit. “Stop thy mouth with a φιμός be muzzled”: used literally 1Co 9:9; 1Ti 5:18; and as here, Mat 22:12; Mar 1:25, Mar 1:4:39; Jos. B. J. i, 22. 3. The peculiar infin. φιμοῖν occurs 1Pe 2:15. Comp. ἀποδεκατοῖν (Heb 7:5); κατασκηνοῖν (Mat 13:32; Mar 4:32). The verb is probably a vernacular word: it is not found between Aristoph. (Nub. 592) and LXX (Kennedy, Sources of N.T. Grk. p. 41).

καὶ ἔξελθε ἀπʼ αὐτοῦ. This is the true reading. Other writers commonly have ἐξέρχομαι ἐκ; but Lk. prefers ἐξέρχομαι ἀπό (ver. 41, 5:8, 8:2, 29, 33, 35, 38, 9:5, 11:24, etc.).

ῥίψαν αὐτὸν … μηδὲν βλάψαν αὐτόν. “Having thrown him” down in convulsions (σπαράξαν Mk.) … without (as one might have expected) having injured him at all.” With οὐδὲν βλάψαν we should have had a mere statement of fact. But in N.T. we commonly have μή with participles: comp. 11:24, 12:47, and see Win. Lev_5. β, p. 607. For μηδὲν βλάψαν Mk. has φωνῆσαν φωνῇ μεγάλῃ. It was the convulsions and the loud cry which made the spectators suppose that the man had been injured. The malice of the demon made the healing of the man as painful as possible. Hobart Classes both ῥίπτειν and βλάπτειν as medical words, the one being used of convulsions, the latter of injury to the system (Med. Lang. of Lk. p. 2).

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

Hold thy peace [φιμωθητι] . Lit., be muzzled or gagged. See on Mt 22:12.

Had thrown [ριψαν] . Used in connection with disease by Luke only, and only here. In medical language, of convulsions, fits, etc.

Hurt him not [μηδεν βλαψαν αυτον] . Lit., in no possible way. Mark omits this detail, which a physician would be careful to note. Blaptein, to injure, occurs but twice in New Testament - here and Mr 16:18. It is common in medical language, opposed to wjfelein, to benefit, as of medicines or diet hurting or benefiting.

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