1 Samuel 1:1-28
Konteks1:1 There was a man from Ramathaim Zophim, 1 from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
1:3 Year after year 2 this man would go up from his city to worship and to sacrifice to the Lord of hosts at Shiloh. It was there that the two sons of Eli, Hophni and Phineas, served as the Lord’s priests. 1:4 Whenever the day came for Elkanah to sacrifice, he used to give meat portions to his wife Peninnah and to all her sons and daughters. 1:5 But he would give a double 3 portion to Hannah, because he especially loved her. 4 Now the Lord had not enabled her to have children. 5 1:6 Her rival wife used to upset her and make her worry, 6 for the Lord had not enabled her to have children. 1:7 Peninnah 7 would behave this way year after year. Whenever Hannah 8 went up to the Lord’s house, Peninnah 9 would upset her so that she would weep and refuse to eat. 1:8 Finally her husband Elkanah said to her, “Hannah, why do you weep and not eat? Why are you so sad? 10 Am I not better to you than ten 11 sons?”
1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. 12 (Now at the time Eli the priest was sitting in his chair 13 by the doorpost of the Lord’s temple.) 1:10 She was very upset 14 as she prayed to the Lord, and she was weeping uncontrollably. 15 1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 16 on the suffering of your female servant, 17 remembering me and not forgetting your servant, and give a male child 18 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 19
1:12 As she continued praying to 20 the Lord, Eli was watching her mouth. 1:13 Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk. 1:14 So he 21 said to her, “How often do you intend to get drunk? Put away your wine!”
1:15 But Hannah replied, “That’s not the way it is, 22 my lord! I am under a great deal of stress. 23 I have drunk neither wine nor beer. Rather, I have poured out my soul to 24 the Lord. 1:16 Don’t consider your servant a wicked woman, 25 for until now I have spoken from my deep pain and anguish.”
1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.” 1:18 She said, “May I, your servant, find favor in your sight.” So the woman went her way and got something to eat. 26 Her face no longer looked sad.
1:19 They got up early the next morning and after worshiping the Lord, they returned to their home at Ramah. Elkanah had marital relations with 27 his wife Hannah, and the Lord remembered 28 her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. 29
1:21 This man Elkanah went up with all his family to make the yearly sacrifice to the Lord and to keep his vow, 1:22 but Hannah did not go up with them. 30 Instead she told her husband, “Once the boy is weaned, I will bring him and appear before the Lord, and he will remain there from then on.”
1:23 So her husband Elkanah said to her, “Do what you think best. 31 Stay until you have weaned him. May the Lord fulfill his promise.” 32
So the woman stayed and nursed her son until she had weaned him. 1:24 Once she had weaned him, she took him up with her, along with three bulls, an ephah 33 of flour, and a container 34 of wine. She brought him to the Lord’s house at Shiloh, even though he was young. 35 1:25 Once the bull had been slaughtered, they brought the boy to Eli. 1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 1:27 I prayed for this boy, and the Lord has given me the request that I asked of him. 1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they 36 worshiped the Lord there.
Yakobus 3:1-18
Konteks3:1 Not many of you should become teachers, my brothers and sisters, 37 because you know that we will be judged more strictly. 38 3:2 For we all stumble 39 in many ways. If someone does not stumble 40 in what he says, 41 he is a perfect individual, 42 able to control the entire body as well. 3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. 43 3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, 44 yet it has great pretensions. 45 Think 46 how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents 47 the world of wrongdoing among the parts of our bodies. It 48 pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. 49
3:7 For every kind of animal, bird, reptile, and sea creature 50 is subdued and has been subdued by humankind. 51 3:8 But no human being can subdue the tongue; it is a restless 52 evil, full of deadly poison. 3:9 With it we bless the Lord 53 and Father, and with it we curse people 54 made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. 55 3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters, 56 or a vine produce figs? Neither can a salt water spring produce fresh water.
3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 57 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such 58 wisdom does not come 59 from above but is earthly, natural, 60 demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, 61 full of mercy and good fruit, 62 impartial, and not hypocritical. 63 3:18 And the fruit that consists of righteousness 64 is planted 65 in peace among 66 those who make peace.
Lukas 8:26-56
Konteks8:26 So 67 they sailed over to the region of the Gerasenes, 68 which is opposite 69 Galilee. 8:27 As 70 Jesus 71 stepped ashore, 72 a certain man from the town 73 met him who was possessed by demons. 74 For a long time this man 75 had worn no clothes and had not lived in a house, but among 76 the tombs. 8:28 When he saw 77 Jesus, he cried out, fell 78 down before him, and shouted with a loud voice, “Leave me alone, 79 Jesus, Son of the Most High 80 God! I beg you, do not torment 81 me!” 8:29 For Jesus 82 had started commanding 83 the evil 84 spirit to come out of the man. (For it had seized him many times, so 85 he would be bound with chains and shackles 86 and kept under guard. But 87 he would break the restraints and be driven by the demon into deserted 88 places.) 89 8:30 Jesus then 90 asked him, “What is your name?” He 91 said, “Legion,” 92 because many demons had entered him. 8:31 And they began to beg 93 him not to order 94 them to depart into the abyss. 95 8:32 Now a large herd of pigs was feeding there on the hillside, 96 and the demonic spirits 97 begged Jesus 98 to let them go into them. He gave them permission. 99 8:33 So 100 the demons came out of the man and went into the pigs, and the herd of pigs 101 rushed down the steep slope into the lake and drowned. 8:34 When 102 the herdsmen saw what had happened, they ran off and spread the news 103 in the town 104 and countryside. 8:35 So 105 the people went out to see what had happened, and they came to Jesus. They 106 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 107 who had seen it told them how the man who had been demon-possessed had been healed. 108 8:37 Then 109 all the people of the Gerasenes 110 and the surrounding region 111 asked Jesus 112 to leave them alone, 113 for they were seized with great fear. 114 So 115 he got into the boat and left. 116 8:38 The man from whom the demons had gone out begged to go 117 with him, but Jesus 118 sent him away, saying, 8:39 “Return to your home, 119 and declare 120 what God has done for you.” 121 So 122 he went away, proclaiming throughout the whole town 123 what Jesus 124 had done for him.
8:40 Now when Jesus returned, 125 the crowd welcomed him, because they were all waiting for him. 8:41 Then 126 a man named Jairus, who was a ruler 127 of the synagogue, 128 came up. Falling 129 at Jesus’ feet, he pleaded 130 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 131
As Jesus was on his way, the crowds pressed 132 around him. 8:43 Now 133 a woman was there who had been suffering from a hemorrhage 134 for twelve years 135 but could not be healed by anyone. 8:44 She 136 came up behind Jesus 137 and touched the edge 138 of his cloak, 139 and at once the bleeding 140 stopped. 8:45 Then 141 Jesus asked, 142 “Who was it who touched me?” When they all denied it, Peter 143 said, “Master, the crowds are surrounding you and pressing 144 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 145 from me.” 8:47 When 146 the woman saw that she could not escape notice, 147 she came trembling and fell down before him. In 148 the presence of all the people, she explained why 149 she had touched him and how she had been immediately healed. 8:48 Then 150 he said to her, “Daughter, your faith has made you well. 151 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 152 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 153 him, “Do not be afraid; just believe, and she will be healed.” 154 8:51 Now when he came to the house, Jesus 155 did not let anyone go in with him except Peter, John, 156 and James, and the child’s father and mother. 8:52 Now they were all 157 wailing and mourning 158 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 159 of him, because they knew 160 that she was dead. 161 8:54 But Jesus 162 gently took her by the hand and said, 163 “Child, get up.” 8:55 Her 164 spirit returned, 165 and she got up immediately. Then 166 he told them to give her something to eat. 8:56 Her 167 parents were astonished, but he ordered them to tell no one 168 what had happened.
[1:1] 1 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.
[1:3] 2 tn Heb “from days to days.”
[1:5] 3 tn The exact sense of the Hebrew word אַפָּיִם (’appayim, “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’efes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.
[1:5] 4 tn Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.
[1:5] 5 tn Heb “and the
[1:6] 6 tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”
[1:7] 7 tn The MT has a masculine form of the verb here יַעֲשֶׂה (ya’aseh, “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה, ye’aseh, “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.
[1:7] 8 tn Heb “she”; the referent (Hannah) has been specified in the translation for clarity.
[1:7] 9 tn Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.
[1:8] 10 tn Heb “why is your heart displeased?”
[1:8] 11 sn Like the number seven, the number ten is sometimes used in the OT as an ideal number (see, for example, Dan 1:20, Zech 8:23).
[1:9] 12 tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.
[1:9] 13 tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.
[1:10] 14 tn Heb “she [was in] bitterness of soul.”
[1:10] 15 tn Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.
[1:11] 16 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 17 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
[1:11] 18 tn Heb “seed of men.”
[1:11] 19 tn Heb “a razor will not go up upon his head.”
[1:12] 20 tc Heb “before.” Many medieval Hebrew manuscripts read “to.”
[1:14] 21 tn Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.
[1:15] 23 tn Heb “I am a woman difficult of spirit.” The LXX has “for whom the day is difficult,” apparently mistaking the Hebrew word for “spirit” רוּחַ (ruakh) to be the word for “day” יוֹם (yom).
[1:16] 25 tn Heb “daughter of worthlessness.”
[1:18] 26 tc Several medieval Hebrew
[1:19] 27 tn Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.
[1:19] 28 sn The Lord “remembered” her in the sense of granting her earlier request for a child. The Hebrew verb is often used in the OT for considering the needs or desires of people with favor and kindness.
[1:20] 29 tn Heb “because from the
[1:22] 30 tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.
[1:23] 31 tn Heb “what is good in your eyes.”
[1:23] 32 tn Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17).
[1:24] 33 sn The ephah was a standard dry measure in OT times; it was the equivalent of one-tenth of the OT measure known as a homer. The ephah was equal to approximately one-half to two-thirds of a bushel.
[1:24] 34 tn The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”
[1:24] 35 tc Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.
[1:28] 36 tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).
[3:1] 37 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:1] 38 tn Grk “will receive a greater judgment.”
[3:2] 42 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[3:3] 43 tn Grk “their entire body.”
[3:5] 44 tn Grk “a small member.”
[3:5] 45 tn Grk “boasts of great things.”
[3:6] 47 tn Grk “makes itself,” “is made.”
[3:6] 48 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:6] 49 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[3:7] 50 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
[3:7] 51 tn Grk “the human species.”
[3:8] 52 tc Most
[3:9] 53 tc Most later
[3:9] 54 tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.
[3:10] 55 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:12] 56 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:13] 57 tn Grk “works in the gentleness of wisdom.”
[3:15] 59 tn Grk “come down”; “descend.”
[3:15] 60 tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.
[3:17] 61 tn Or “willing to yield,” “open to persuasion.”
[3:17] 62 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
[3:18] 64 tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
[3:18] 66 tn Or “for,” or possibly “by.”
[8:26] 67 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 68 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 69 sn That is, across the Sea of Galilee from Galilee.
[8:27] 70 tn Here δέ (de) has not been translated.
[8:27] 71 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 72 tn Grk “stepped out on land.”
[8:27] 74 tn Grk “who had demons.”
[8:27] 75 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 77 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 78 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:28] 79 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
[8:28] 80 sn On the title Most High see Luke 1:35.
[8:28] 81 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 82 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 83 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] 85 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] 86 tn Or “fetters”; these were chains for the feet.
[8:29] 87 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 88 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 89 sn This is a parenthetical, explanatory comment by the author.
[8:30] 90 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] 91 tn Here δέ (de) has not been translated.
[8:30] 92 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.
[8:31] 93 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 95 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 96 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 97 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 98 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 99 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[8:33] 100 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 101 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 102 tn Here δέ (de) has not been translated.
[8:34] 103 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 105 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 106 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:36] 107 tn Here δέ (de) has not been translated.
[8:36] 108 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.
[8:37] 109 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 110 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 111 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 112 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 113 tn Or “to depart from them.”
[8:37] 114 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 115 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:37] 116 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 117 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 118 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 119 tn Grk “your house.”
[8:39] 121 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 122 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 124 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:40] 125 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:40] sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
[8:41] 126 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:41] 127 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 128 sn See the note on synagogues in 4:15.
[8:41] 129 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[8:41] 130 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 131 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 132 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 133 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 134 tn Grk “a flow of blood.”
[8:43] 135 tc ‡ Most
[8:44] 136 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 137 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 138 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 139 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 140 tn Grk “the flow of her blood.”
[8:44] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[8:45] 141 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 143 tc Most
[8:45] 144 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 145 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 146 tn Here δέ (de) has not been translated.
[8:47] 147 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 148 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 149 tn Grk “told for what reason.”
[8:48] 150 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 151 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 152 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 154 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 155 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 156 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:52] 157 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 158 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 159 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 160 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 162 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 163 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 164 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 165 sn In other words, she came back to life; see Acts 20:10.
[8:55] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 167 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 168 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
