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1 Chronicles 8 New English Translation (NET Bible)

Benjamin’s Descendants (Continued)

Benjamin was the father of Bela, his firstborn; Ashbel was born second, Aharah[a] third, Nohah fourth, and Rapha fifth.

Bela’s sons were Addar, Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan, and Huram.

These were the descendants of Ehud who were leaders of the families living in Geba who were forced to move to Manahath: Naaman, Ahijah, and Gera, who moved them. Gera[b] was the father of Uzzah and Ahihud.

Shaharaim fathered sons in Moab after he divorced his wives Hushim and Baara. By his wife Hodesh he fathered Jobab, Zibia, Mesha, Malkam, 10 Jeuz, Sakia, and Mirmah. These were his sons; they were family leaders. 11 By Hushim he fathered Abitub and Elpaal.

12 The sons of Elpaal: Eber, Misham, Shemed (who built Ono and Lod, as well as its surrounding towns), 13 Beriah, and Shema. They were leaders of the families living in Aijalon and chased out the inhabitants of Gath.

14 Ahio, Shashak, Jeremoth, 15 Zebadiah, Arad, Eder, 16 Michael, Ishpah, and Joha were the sons of Beriah.

17 Zebadiah, Meshullam, Hizki, Heber, 18 Ishmerai, Izliah, and Jobab were the sons of Elpaal.

19 Jakim, Zikri, Zabdi, 20 Elienai, Zillethai, Eliel, 21 Adaiah, Beraiah, and Shimrath were the sons of Shimei.

22 Ishpan, Eber, Eliel, 23 Abdon, Zikri, Hanan, 24 Hananiah, Elam, Anthothijah, 25 Iphdeiah, and Penuel were the sons of Shashak.

26 Shamsherai, Shechariah, Athaliah, 27 Jaareshiah, Elijah, and Zikri were the sons of Jeroham. 28 These were the family leaders listed in the genealogical records; they lived in Jerusalem.

29 The father of Gibeon[c] lived in Gibeon; his wife’s name was Maacah. 30 His firstborn son was Abdon, followed by Zur, Kish, Baal,[d] Nadab, 31 Gedor, Ahio, Zeker, and Mikloth.[e]

32 Mikloth was the father of Shimeah. They also lived near their relatives in Jerusalem.[f]

33 Ner was the father of Kish, and Kish was the father of Saul. Saul was the father of Jonathan, Malki-Shua, Abinadab, and Eshbaal.[g]

34 The son of Jonathan: Meribbaal.[h]

Meribbaal was the father of Micah.

35 The sons of Micah: Pithon, Melech, Tarea, and Ahaz.

36 Ahaz was the father of Jehoaddah, and Jehoaddah was the father of Alemeth, Azmaveth, and Zimri. Zimri was the father of Moza, 37 and Moza was the father of Binea. His son was Raphah, whose son was Eleasah, whose son was Azel.

38 Azel had six sons:[i] Azrikam his firstborn,[j] followed by Ishmael, Sheariah,[k] Obadiah, and Hanan. All these were the sons of Azel.

39 The sons of his brother Eshek:

Ulam was his firstborn, Jeush second, and Eliphelet third. 40 The sons of Ulam were warriors who were adept archers.[l] They had many sons and grandsons, a total of 150.

All these were the descendants of Benjamin.

Footnotes:

  1. 1 Chronicles 8:1 sn Aharah is called “Ahiram” in Num 26:38.
  2. 1 Chronicles 8:7 tn Heb “he”; the referent (Gera) has been supplied in the translation for clarity.
  3. 1 Chronicles 8:29 tc Some LXX mss supply the name “Jeiel,” which is not in the MT (cf. 1 Chr 9:35). The addition of the name here is followed by many English versions (e.g., ASV, NAB, NASB, NIV, NRSV, NLT).
  4. 1 Chronicles 8:30 tc Some LXX mss add “Ner” here (cf. 1 Chr 9:36 and v. 33 below, where Ner is mentioned as the father of Kish). The form וְנֵר (vener) could have been accidentally omitted by homoioarcton since each name in the list has the conjunction prefixed to it. Some English versions follow the LXX here and add “Ner” (e.g., NAB, NIV, NLT).
  5. 1 Chronicles 8:31 tc The Hebrew text omits the name “Mikloth,” but it may have fallen out accidentally by haplography. Note that the name immediately follows at the beginning of v. 32; cf. NAB.
  6. 1 Chronicles 8:32 tn Heb “and also they, opposite their brothers, lived in Jerusalem with their brothers.” This redundancy has been removed in the translation.
  7. 1 Chronicles 8:33 sn Eshbaal is called “Ishbosheth” in 2 Sam 2:8.
  8. 1 Chronicles 8:34 sn Meribbaal is called “Mephibosheth” in 2 Sam 4:4.
  9. 1 Chronicles 8:38 tn Heb “sons and these were their names.”
  10. 1 Chronicles 8:38 tc The Hebrew text has בֹּכְרוּ (bokheru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV). But the form should probably be revocalized בְּכֹרוֹ (bekhoro, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names.
  11. 1 Chronicles 8:38 tc The Lucianic recension of the LXX inserts another name here, καὶ Ἀζαριας (kai Azarias, “and Azariah”), presumably to make up the six sons mentioned at the beginning of the verse (see the previous tc note on “firstborn”). Cf. NAB.
  12. 1 Chronicles 8:40 tn Heb “and the sons of Ulam were men, warriors and treaders of a bow.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 37 New English Translation (NET Bible)

Psalm 37[a]

By David.

37 Do not fret[b] when wicked men seem to succeed.[c]
Do not envy evildoers.
For they will quickly dry up like grass,
and wither away like plants.[d]
Trust in the Lord and do what is right.
Settle in the land and maintain your integrity.[e]
Then you will take delight in the Lord,[f]
and he will answer your prayers.[g]
Commit your future to the Lord.[h]
Trust in him, and he will act on your behalf.[i]
He will vindicate you in broad daylight,
and publicly defend your just cause.[j]
Wait patiently for the Lord![k]
Wait confidently[l] for him!
Do not fret over the apparent success of a sinner,[m]
a man who carries out wicked schemes.
Do not be angry and frustrated.[n]
Do not fret. That only leads to trouble.
Wicked men[o] will be wiped out,[p]
but those who rely on the Lord are the ones who will possess the land.[q]
10 Evil men will soon disappear;[r]
you will stare at the spot where they once were, but they will be gone.[s]
11 But the oppressed will possess the land
and enjoy great prosperity.[t]
12 Evil men plot against the godly[u]
and viciously attack them.[v]
13 The Lord laughs in disgust[w] at them,
for he knows that their day is coming.[x]
14 Evil men draw their swords
and prepare their bows,
to bring down[y] the oppressed and needy,
and to slaughter those who are godly.[z]
15 Their swords will pierce[aa] their own hearts,
and their bows will be broken.
16 The little bit that a godly man owns is better than
the wealth of many evil men,[ab]
17 for evil men will lose their power,[ac]
but the Lord sustains[ad] the godly.
18 The Lord watches over the innocent day by day,[ae]
and they possess a permanent inheritance.[af]
19 They will not be ashamed when hard times come;[ag]
when famine comes they will have enough to eat.[ah]
20 But[ai] evil men will die;
the Lord’s enemies will be incinerated[aj]
they will go up in smoke.[ak]
21 Evil men borrow, but do not repay their debt,
but the godly show compassion and are generous.[al]
22 Surely[am] those favored by the Lord[an] will possess the land,
but those rejected[ao] by him will be wiped out.[ap]
23 The Lord grants success to the one
whose behavior he finds commendable.[aq]
24 Even if[ar] he trips, he will not fall headlong,[as]
for the Lord holds[at] his hand.
25 I was once young, now I am old.
I have never seen the godly abandoned,
or their children[au] forced to search for food.[av]
26 All day long they show compassion and lend to others,[aw]
and their children[ax] are blessed.
27 Turn away from evil. Do what is right.[ay]
Then you will enjoy lasting security.[az]
28 For the Lord promotes[ba] justice,
and never abandons[bb] his faithful followers.
They are permanently secure,[bc]
but the children[bd] of the wicked are wiped out.[be]
29 The godly will possess the land
and will dwell in it permanently.
30 The godly speak wise words
and promote justice.[bf]
31 The law of their God controls their thinking;[bg]
their[bh] feet do not slip.
32 The wicked set an ambush for the godly
and try to kill them.[bi]
33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law.[bj]
34 Rely[bk] on the Lord. Obey his commands.[bl]
Then he will permit you[bm] to possess the land;
you will see the demise of the wicked.[bn]
35 I have seen ruthless, wicked people[bo]
growing in influence, like a green tree grows in its native soil.[bp]
36 But then one passes by, and suddenly they have disappeared.[bq]
I looked for them, but they could not be found.
37 Take note of the one who has integrity. Observe the upright.
For the one who promotes peace has a future.[br]
38 Sinful rebels are totally destroyed;[bs]
the wicked have no future.[bt]
39 But the Lord delivers the godly;[bu]
he protects them in times of trouble.[bv]
40 The Lord helps them and rescues them;
he rescues them from the wicked and delivers them,[bw]
for they seek his protection.

Footnotes:

  1. Psalm 37:1 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
  2. Psalm 37:1 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
  3. Psalm 37:1 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
  4. Psalm 37:2 tn Heb “like green vegetation.”
  5. Psalm 37:3 tn Heb “tend integrity.” The verb רָעָה (raʿah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (ʾemunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
  6. Psalm 37:4 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
  7. Psalm 37:4 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
  8. Psalm 37:5 tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.
  9. Psalm 37:5 tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.
  10. Psalm 37:6 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
  11. Psalm 37:7 tn Heb “Be quiet before the Lord!”
  12. Psalm 37:7 tc The Hebrew text has וְהִתְחוֹלֵל (vehitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vetokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yehvah) and (2) the final ל (lamed) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
  13. Psalm 37:7 tn Heb “over one who causes his way to be successful.”
  14. Psalm 37:8 tn Heb “Refrain from anger! Abandon rage!”
  15. Psalm 37:9 tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
  16. Psalm 37:9 tn Or “cut off, removed.”
  17. Psalm 37:9 tn Heb “and those who wait on the Lord, they will possess the land.”
  18. Psalm 37:10 tn Heb “and yet, a little, there will be no wicked [one].”
  19. Psalm 37:10 tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
  20. Psalm 37:11 tn Heb “and they will take delight in (see v. 4) abundance of peace.”
  21. Psalm 37:12 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
  22. Psalm 37:12 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
  23. Psalm 37:13 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
  24. Psalm 37:13 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
  25. Psalm 37:14 tn Heb “to cause to fall.”
  26. Psalm 37:14 tn Heb “the upright in way,” i.e., those who lead godly lives.
  27. Psalm 37:15 tn Heb “enter into.”
  28. Psalm 37:16 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
  29. Psalm 37:17 tn Heb “for the arms of the evil ones will be broken.”
  30. Psalm 37:17 tn The active participle here indicates this is characteristically true.
  31. Psalm 37:18 tn Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.
  32. Psalm 37:18 tn Heb “and their inheritance is forever.”
  33. Psalm 37:19 tn Heb “in a time of trouble.”
  34. Psalm 37:19 tn Heb “in days of famine they will be satisfied.”
  35. Psalm 37:20 tn Or “for,” but Hebrew כִּי (ki) in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).
  36. Psalm 37:20 tc The meaning of the MT (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the Lord’s enemies being consumed in smoke, supports this reading, which assumes confusion of the Hebrew letters ר (resh) and ד (dalet) at the end of the first word in the sequence.
  37. Psalm 37:20 tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
  38. Psalm 37:21 tn Heb “an evil [man] borrows and does not repay, but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.
  39. Psalm 37:22 tn The particle כִּי (ki) is best understood as asseverative or emphatic here.
  40. Psalm 37:22 tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
  41. Psalm 37:22 tn Heb “cursed.”
  42. Psalm 37:22 tn Or “cut off”; or “removed” (see v. 9).
  43. Psalm 37:23 tn Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”
  44. Psalm 37:24 tn Other translation options for כִּי (ki) in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
  45. Psalm 37:24 tn Heb “be hurled down.”
  46. Psalm 37:24 tn The active participle indicates this is characteristically true. See v. 17.
  47. Psalm 37:25 tn Or “offspring”; Heb “seed.”
  48. Psalm 37:25 tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.
  49. Psalm 37:26 tn The active participles describe characteristic behavior.
  50. Psalm 37:26 tn Or “offspring”; Heb “seed.”
  51. Psalm 37:27 tn Or “Do good!” The imperatives are singular (see v. 1).
  52. Psalm 37:27 tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
  53. Psalm 37:28 tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.
  54. Psalm 37:28 tn The imperfect verbal form draws attention to this generalizing statement.
  55. Psalm 37:28 tn Or “protected forever.”
  56. Psalm 37:28 tn Or “offspring”; Heb “seed.”
  57. Psalm 37:28 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
  58. Psalm 37:30 tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.
  59. Psalm 37:31 tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.
  60. Psalm 37:31 tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.
  61. Psalm 37:32 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
  62. Psalm 37:33 tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.
  63. Psalm 37:34 tn Or “wait.”
  64. Psalm 37:34 tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
  65. Psalm 37:34 tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
  66. Psalm 37:34 tn Heb “when evil men are cut off you will see.”
  67. Psalm 37:35 tn The Hebrew uses the representative singular again here.
  68. Psalm 37:35 tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mitʿareh) appears to be a Hitpael participle from עָרָה (ʿarah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (ʿalah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (ʾezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.
  69. Psalm 37:36 tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).
  70. Psalm 37:37 tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (ʾakharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).
  71. Psalm 37:38 tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.
  72. Psalm 37:38 tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (ʾakharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.
  73. Psalm 37:39 tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”
  74. Psalm 37:39 tn Heb “[he is] their place of refuge in a time of trouble.”
  75. Psalm 37:40 tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Mark 5 New English Translation (NET Bible)

Healing of a Demoniac

So[a] they came to the other side of the lake, to the region of the Gerasenes.[b] Just as Jesus[c] was getting out of the boat,[d] a man with an unclean spirit[e] came from the tombs and met him.[f] He lived among the tombs, and no one could bind him anymore, not even with a chain. For his hands and feet had often been bound with chains and shackles,[g] but[h] he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. When he saw Jesus from a distance, he ran and bowed down before him. Then[i] he cried out with a loud voice, “Leave me alone,[j] Jesus, Son of the Most High God! I implore you by God[k]—do not torment me!” (For Jesus[l] had said to him, “Come out of that man, you unclean spirit!”)[m] Jesus[n] asked him, “What is your name?” And he said, “My name is Legion,[o] for we are many.” 10 He begged Jesus[p] repeatedly not to send them out of the region. 11 There on the hillside,[q] a great herd of pigs was feeding. 12 And the demonic spirits[r] begged him, “Send us into the pigs. Let us enter them.” 13 Jesus[s] gave them permission.[t] So[u] the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about 2,000 were drowned in the lake.

14 Now[v] the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind—the one who had the “Legion”—and they were afraid. 16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 17 Then[w] they began to beg Jesus[x] to leave their region. 18 As he was getting into the boat the man who had been demon-possessed asked if he could go[y] with him. 19 But[z] Jesus[aa] did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you,[ab] that he had mercy on you.” 20 So[ac] he went away and began to proclaim in the Decapolis[ad] what Jesus had done for him,[ae] and all were amazed.

Restoration and Healing

21 When Jesus had crossed again in a boat[af] to the other side, a large crowd gathered around him, and he was by the sea. 22 Then[ag] one of the synagogue leaders,[ah] named Jairus,[ai] came up, and when he saw Jesus,[aj] he fell at his feet. 23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 24 Jesus[ak] went with him, and a large crowd followed and pressed around him.

25 Now[al] a woman was there who had been suffering from a hemorrhage[am] for twelve years.[an] 26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak,[ao] 28 for she kept saying,[ap] “If only I touch his clothes, I will be healed.”[aq] 29 At once the bleeding stopped,[ar] and she felt in her body that she was healed of her disease. 30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 32 But[as] he looked around to see who had done it. 33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well.[at] Go in peace, and be healed of your disease.”

35 While he was still speaking, people came from the synagogue leader’s[au] house saying, “Your daughter has died. Why trouble the teacher any longer?” 36 But Jesus, paying no attention to what was said, told the synagogue leader, “Do not be afraid; just believe.” 37 He did not let anyone follow him except Peter, James,[av] and John, the brother of James. 38 They came to the house of the synagogue leader where[aw] he saw noisy confusion and people weeping and wailing loudly.[ax] 39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep!” 40 And they began making fun of him.[ay] But he forced them all outside,[az] and he took the child’s father and mother and his own companions[ba] and went into the room where the child was.[bb] 41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.[bc] 43 He strictly ordered that no one should know about this,[bd] and told them to give her something to eat.

Footnotes:

  1. Mark 5:1 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
  2. Mark 5:1 tc The textual tradition here is quite complicated. Most later mss (A C ƒ13 M syp,h) read “Gadarenes,” which is the better reading in Matt 8:28. Other mss (א2 L Δ Θ ƒ1 28 33 565 579 700 892 1241 1424 al sys bo) have “Gergesenes.” Others (א* B D latt sa) have “Gerasenes,” which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (which is parallel to Luke) may well have to do with uses of variant regional terms.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 [second and] 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.
  3. Mark 5:2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Mark 5:2 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  5. Mark 5:2 sn Unclean spirit refers to an evil spirit.
  6. Mark 5:2 tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”
  7. Mark 5:4 tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.
  8. Mark 5:4 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  9. Mark 5:7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  10. Mark 5:7 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….”
  11. Mark 5:7 sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” 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.
  12. Mark 5:8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  13. Mark 5:8 sn This is a parenthetical explanation by the author.
  14. Mark 5:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  15. Mark 5:9 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.
  16. Mark 5:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  17. Mark 5:11 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
  18. Mark 5:12 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
  19. Mark 5:13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  20. Mark 5:13 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.
  21. Mark 5:13 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  22. Mark 5:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
  23. Mark 5:17 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Mark 5:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  25. Mark 5:18 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
  26. Mark 5:19 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  27. Mark 5:19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  28. Mark 5:19 sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) 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.
  29. Mark 5:20 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
  30. Mark 5:20 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
  31. Mark 5:20 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.
  32. Mark 5:21 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  33. Mark 5:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  34. Mark 5:22 tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41). sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
  35. Mark 5:22 tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include P45 א A B C L M lat sy co. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.
  36. Mark 5:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  37. Mark 5:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  38. Mark 5:25 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  39. Mark 5:25 tn Grk “a flow of blood.”sn This probably refers to a chronic vaginal or uterine hemorrhage which rendered the woman ritually unclean, thus limiting her social contacts and religious participation (see further J. Marcus, Mark 1–8 [AYB], 357).
  40. Mark 5:25 sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
  41. Mark 5:27 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  42. Mark 5:28 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
  43. Mark 5:28 tn Grk “saved.”sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
  44. Mark 5:29 tn Grk “the flow of her blood dried up.”sn The woman was most likely suffering from a vaginal or uterine hemorrhage, in which case her bleeding would make her ritually unclean.
  45. Mark 5:32 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Mark 5:34 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.
  47. Mark 5:35 sn See the note on synagogue leaders in 5:22.
  48. Mark 5:37 tn Grk “and James,” 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.
  49. Mark 5:38 tn Grk “and,” though such paratactic structure is rather awkward in English.
  50. Mark 5:38 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  51. Mark 5:40 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
  52. Mark 5:40 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballō), almost always has the connotation of force in Mark. The typical “put them all outside” is somewhat understated in the context; given the raucous nature of the crowd in v. 38, forceful activity was probably required in order to evict them.
  53. Mark 5:40 tn Grk “those with him.”
  54. Mark 5:40 tn Grk “into where the child was.”
  55. Mark 5:42 tn The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
  56. Mark 5:43 sn That no one should know about this. See the note on the phrase who he was in 3:12.
New English Translation (NET)

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