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Ezekiel 18
New English Translation

Individual Retribution

18 The Lord’s message came to me: 2 “What do you mean by quoting this proverb concerning the land of Israel:

“‘The fathers eat sour grapes,
And the children’s teeth become numb?’[a]

3 “As surely as I live, declares the Sovereign Lord,[b] you will not quote this proverb in Israel anymore! 4 Indeed! All lives are mine—the life of the father as well as the life of the son is mine. The one[c] who sins will die.

5 “Suppose a man is righteous. He practices what is just and right, 6 does not eat pagan sacrifices on the mountains[d] or pray to the idols[e] of the house of Israel, does not defile his neighbor’s wife, does not approach a woman for marital relations[f] during her period, 7 does not oppress anyone, but gives the debtor back whatever was given in pledge,[g] does not commit robbery,[h] but gives his bread to the hungry and clothes the naked, 8 does not engage in usury or charge interest,[i] but refrains[j] from wrongdoing, promotes true justice[k] between men, 9 and follows my statutes and observes my regulations by carrying them out.[l] That man[m] is righteous; he will certainly live,[n] declares the Sovereign Lord.

10 “Suppose such a man has[o] a violent son who sheds blood and does any of these things[p] mentioned previously 11 (though the father did not do any of them).[q] He eats pagan sacrifices on the mountains,[r] defiles his neighbor’s wife, 12 oppresses the poor and the needy,[s] commits robbery, does not give back what was given in pledge, prays to[t] idols, performs abominable acts, 13 engages in usury, and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die.[u] He will bear the responsibility for his own death.[v]

14 “But suppose he in turn has a son who notices all the sins his father commits, considers them, and does not follow his father’s example.[w] 15 He does not eat pagan sacrifices on the mountains, does not pray to the idols of the house of Israel, does not defile his neighbor’s wife, 16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry and clothes the naked, 17 refrains from wrongdoing,[x] does not engage in usury or charge interest, carries out my regulations, and follows my statutes. He will not die for his father’s iniquity;[y] he will surely live. 18 As for his father, because he practices extortion, robs his brother, and does what is not good among his people, he will die for his iniquity.

19 “Yet you say, ‘Why should the son not suffer[z] for his father’s iniquity?’ When the son does what is just and right, and observes all my statutes and carries them out, he will surely live. 20 The person who sins is the one who will die. A son will not suffer[aa] for his father’s iniquity, and a father will not suffer[ab] for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness.[ac]

21 “But if the wicked person turns from all the sin he has committed and observes all my statutes and does what is just and right, he will surely live; he will not die. 22 None of the sins he has committed will be held[ad] against him; because of the righteousness he has done, he will live. 23 Do I actually delight in the death of the wicked, declares the Sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?

24 “But if a righteous man turns away from his righteousness and practices wrongdoing according to all the abominable practices the wicked carry out, will he live? All his righteous acts will not be remembered; because of the unfaithful acts he has done and the sin he has committed, he will die.[ae]

25 “Yet you say, ‘The Lord’s conduct[af] is unjust!’ Hear, O house of Israel: Is my conduct unjust? Is it not your conduct that is unjust? 26 When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it;[ag] because of the wrongdoing he has done, he will die. 27 When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life. 28 Because he considered[ah] and turned from all the sins he had done, he will surely live; he will not die. 29 Yet the house of Israel says, ‘The Lord’s conduct is unjust!’ Is my conduct unjust, O house of Israel? Is it not your conduct that is unjust?

30 “Therefore, I will judge each person according to his conduct,[ai] O house of Israel, declares the Sovereign Lord. Repent[aj] and turn from all your wickedness; then it will not be an obstacle leading to iniquity.[ak] 31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit![al] Why should you die, O house of Israel? 32 For I take no delight in the death of anyone,[am] declares the Sovereign Lord. Repent and live!

Footnotes

  1. Ezekiel 18:2 tn This word occurs three times, in the Qal stem here and the parallel passage in Jer 31:29-30, and in the Piel stem at Eccl 10:10. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the “bluntness” of the teeth is not due to grinding them down because of the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
  2. Ezekiel 18:3 tn This expression occurs often in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).
  3. Ezekiel 18:4 tn Heb “life.”
  4. Ezekiel 18:6 tn Heb “on the mountains he does not eat.” The mountains are often mentioned as the place where idolatrous sacrifices were eaten (Ezek 20:28; 22:9; 34:6).
  5. Ezekiel 18:6 tn Heb “does not lift up his eyes.” This refers to looking to idols for help.
  6. Ezekiel 18:6 tn The expression קָרַב אֶל (qarav ʾel) means “draw near to” or “approach,” but is also used as a euphemism for the intended purpose of sexual relations (Lev 18:14; Deut 22:14; Isa 8:3).
  7. Ezekiel 18:7 tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.
  8. Ezekiel 18:7 tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2; see Lev 5:21, 22 HT [6:2, 3 ET]).
  9. Ezekiel 18:8 sn This law was given in Lev 25:36.
  10. Ezekiel 18:8 tn Heb, “turns back his hand.”
  11. Ezekiel 18:8 tn Heb “justice of truth.”
  12. Ezekiel 18:9 tc The MT reads לַעֲשׂוֹת אֱמֶת (laʿasot ʾemet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (laʿasot ʾotam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX reflects the original, supported by similar phrasing in Ezekiel 11:20; 20:19.
  13. Ezekiel 18:9 tn Heb “he.”
  14. Ezekiel 18:9 tn Heb “living, he will live.” The infinitive absolute precedes the finite verb for emphasis.
  15. Ezekiel 18:10 tn Heb “begets.”
  16. Ezekiel 18:10 tn Heb “and he does, a brother, from one of these.” If “brother” is retained, it may be an adverbial accusative: “against a brother” (i.e., fellow Israelite). But the form is likely dittographic, as the consonants that spell “brother” אח (alef-het) occur in the following word).
  17. Ezekiel 18:11 tn Heb “and he all of these did not do.” The parenthetical note refers back to the father described in the preceding verses.
  18. Ezekiel 18:11 sn See note on “mountains” in v. 6.
  19. Ezekiel 18:12 sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 16:49; Pss 12:6; 35:10; 37:14).
  20. Ezekiel 18:12 tn Heb “lifts up his eyes.”
  21. Ezekiel 18:13 tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.
  22. Ezekiel 18:13 tn Heb “his blood will be upon him.”
  23. Ezekiel 18:14 tn Heb “and he sees and does not do likewise.”
  24. Ezekiel 18:17 tc This translation follows the LXX. The MT reads: “restrains his hand from the poor,” which makes no sense here.
  25. Ezekiel 18:17 tn Or “in his father’s punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
  26. Ezekiel 18:19 tn Heb “lift up, bear.”
  27. Ezekiel 18:20 tn Heb “lift up, bear.”
  28. Ezekiel 18:20 tn Heb “lift up, bear.”
  29. Ezekiel 18:20 tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”
  30. Ezekiel 18:22 tn Heb “remembered.”
  31. Ezekiel 18:24 tn Heb “because of them he will die.”
  32. Ezekiel 18:25 tn Heb “way.”
  33. Ezekiel 18:26 tn Heb “for them” or “because of them.”
  34. Ezekiel 18:28 tn Heb “he saw.”
  35. Ezekiel 18:30 tn Heb “ways.”
  36. Ezekiel 18:30 tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.
  37. Ezekiel 18:30 tn Or “leading to punishment.”
  38. Ezekiel 18:31 sn In Ezek 11:19 and 36:26 the new heart and new spirit are promised as future blessings.
  39. Ezekiel 18:32 tn Heb “the death of the one dying.”
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Ezekiel 17
Ezekiel 19
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Ezekiel 19
New English Translation

Lament for the Princes of Israel

19 “And you, sing[a] a lament for the princes of Israel, 2 and say:

“‘What a lioness was your mother among the lions!
She lay among young lions;[b] she reared her cubs.
3 She reared one of her cubs; he became a young lion.
He learned to tear prey; he devoured people.[c]
4 The nations heard about him; he was trapped in their pit.
They brought him with hooks to the land of Egypt.[d]
5 “‘When she realized that she waited in vain, her hope was lost.

She took another of her cubs[e] and made him a young lion.
6 He walked about among the lions; he became a young lion.
He learned to tear prey; he devoured people.
7 He broke down[f] their strongholds[g] and devastated their cities.
The land and everything in it was frightened at the sound of his roaring.
8 The nations—the surrounding regions—attacked him.
They threw their net over him; he was caught in their pit.
9 They put him in a collar with hooks;[h]
they brought him to the king of Babylon;
they brought him to prison[i]
so that his voice would not be heard
any longer on the mountains of Israel.
10 “‘Your mother was like a vine in your vineyard,[j] planted by water.

It was fruitful and full of branches because it was well-watered.
11 Its boughs were strong, fit[k] for rulers’ scepters; it reached up into the clouds.
It stood out because of its height and its many branches.[l]
12 But it was plucked up in anger; it was thrown down to the ground.
The east wind[m] dried up its fruit;
its strong branches broke off and withered—
a fire consumed them.
13 Now it is planted in the wilderness,
in a dry and thirsty land.[n]
14 A fire has gone out from its branch; it has consumed its shoot and its fruit.[o]
No strong branch was left in it, nor a scepter to rule.’

“This is a lament song, and has become a lament song.”

Footnotes

  1. Ezekiel 19:1 tn Heb “lift up.”
  2. Ezekiel 19:2 sn Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. The background for Judah being compared to lions seems to be Gen 49:9.
  3. Ezekiel 19:3 tn Heb “a man.”
  4. Ezekiel 19:4 sn The description applies to King Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).
  5. Ezekiel 19:5 sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.
  6. Ezekiel 19:7 tc The Hebrew text reads “knew” but is apparently the result of a ד/ר (dalet/resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.
  7. Ezekiel 19:7 tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”
  8. Ezekiel 19:9 tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).
  9. Ezekiel 19:9 tc The term in the MT occurs only here and in Eccl 9:12, where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.
  10. Ezekiel 19:10 tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב/כ (beth/kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.
  11. Ezekiel 19:11 tn The word “fit” does not occur in the Hebrew text.
  12. Ezekiel 19:11 tn Heb “and it was seen by its height and by the abundance of its branches.”
  13. Ezekiel 19:12 sn The east wind symbolizes the Babylonians.
  14. Ezekiel 19:13 sn This metaphor depicts the Babylonian exile of the Davidic dynasty.
  15. Ezekiel 19:14 tn The verse uses language similar to that in Judg 9:20.
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Ezekiel 18
Ezekiel 20
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Proverbs 4
New English Translation

Admonition to Follow Righteousness and Avoid Wickedness[a]

4 Listen, children,[b] to a father’s instruction,[c]
and pay attention so that you may gain[d] discernment.
2 Because I hereby give[e] you good instruction,
do not forsake my teaching.

3 When I was a son to my father,[f]
a tender, only child[g] before my mother,
4 he taught me, and he said to me:
“Let your heart lay hold of my words;
keep my commands so that[h] you will live.
5 Acquire wisdom, acquire understanding;
do not forget and do not turn aside from the words I speak.[i]
6 Do not forsake wisdom,[j] and she will protect you;
love her, and she will guard you.
7 Wisdom is supreme[k]—so[l] acquire wisdom,
and whatever you acquire,[m] acquire understanding![n]
8 Esteem her highly[o] and she will exalt you;
she will honor you if you embrace her.
9 She will place a fair[p] garland on your head;
she will bestow a beautiful crown[q] on you.”
10 Listen, my child,[r] and accept my words,
so that[s] the years of your life will be many.[t]
11 I hereby guide you[u] in the way of wisdom
and I lead you in upright paths.[v]
12 When you walk, your steps[w] will not be hampered,[x]
and when you run,[y] you will not stumble.
13 Hold on to instruction,[z] do not let it go;
protect it,[aa] because it is your life.
14 Do not enter the path of the wicked
or walk[ab] in the way of those who are evil.
15 Avoid it, do not go on it;
turn away from it, and go on.[ac]
16 For they cannot sleep[ad] unless they cause harm;[ae]
they are robbed of sleep[af] until they make someone stumble.[ag]
17 Indeed they have eaten[ah] bread gained from wickedness[ai]
and drink[aj] wine obtained from violence.[ak]
18 But the path of the righteous is like the bright morning light,[al]
growing brighter and brighter[am] until full day.[an]
19 The way of the wicked is like gloomy darkness;
they do not know what they stumble over.[ao]

20 My child, pay attention to my words;
listen attentively[ap] to my sayings.
21 Do not let them depart[aq] from your sight,
guard[ar] them within your heart;[as]
22 for they are life to those who find them
and healing to one’s entire body.[at]
23 Guard your heart[au] with all vigilance,[av]
for from it are the sources[aw] of life.
24 Remove perverse speech[ax] from your mouth;[ay]
keep devious talk far from your lips.[az]
25 Let your eyes look directly[ba] in front of you
and let your gaze[bb] look straight before you.
26 Make the path for your feet[bc] level,[bd]
so that[be] all your ways may be established.[bf]
27 Do not turn[bg] to the right or to the left;
turn yourself[bh] away from evil.[bi]

Footnotes

  1. Proverbs 4:1 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
  2. Proverbs 4:1 tn Heb “sons.” See note at 1:8.
  3. Proverbs 4:1 tn Or “warning.” See note at 1:2.
  4. Proverbs 4:1 tn Heb “in order to come to know.” As a stative verb, יָדַע (yadaʿ) can mean “to know” or “to come to know,” the latter essentially meaning “to learn.” The infinitive indicates the purpose of the earlier imperatives.
  5. Proverbs 4:2 tn The perfect tense has the nuance of instantaneous (or performative) perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do, or a present perfect reflecting his proven past history, “Indeed I have given you X.”
  6. Proverbs 4:3 tn Or “a boy with my father.”
  7. Proverbs 4:3 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh veyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).
  8. Proverbs 4:4 tn The vav plus imperative “and live” expresses purpose, as is common with volitional verbs in a series.
  9. Proverbs 4:5 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”sn The verse repeats the imperative “acquire” to underscore the importance of getting wisdom.
  10. Proverbs 4:6 tn Heb “her.” The referent of the pronoun is personified “wisdom,” which has been specified in the translation for clarity.
  11. Proverbs 4:7 tn The absolute and construct state of רֵאשִׁית (reʾshit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (reʾshit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
  12. Proverbs 4:7 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
  13. Proverbs 4:7 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom—give everything for it (K&D 16:108).
  14. Proverbs 4:7 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
  15. Proverbs 4:8 tn The verb is the Pilpel imperative from סָלַל (salal). In its ten Qal uses, it means to pile up, usually in building a road. The two uses in the doubling stems (here and Exod 9:17) are resultative or plurative, meaning “to raise up, to exalt.” To grant her a high position implies esteeming her.
  16. Proverbs 4:9 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
  17. Proverbs 4:9 sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace. In vv. 4-9 Murphy points out the four fold repetition of “acquire” (קָנָה, qanah), the same term used of Boaz taking Ruth as a wife (Ruth 4:8, 10), and the calls to love her (Prov 4:6) and embrace her (4:8) (R. Murphy, Proverbs [WBC], 27). This section personifies wisdom and portrays the pursuit of wisdom as a paramount romantic pursuit.
  18. Proverbs 4:10 tn Heb “my son” (likewise in v. 20).
  19. Proverbs 4:10 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  20. Proverbs 4:10 tn Heb “and the years of life will be many for you.”
  21. Proverbs 4:11 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous (or performative) perfects, translated as an English present tense: The sage is now instructing or pointing the way.sn The verb יָרָה (yarah) means “to teach; to instruct; to guide.” This is from the same root as the Hebrew word for “law” (torah). See G. R. Driver, “Hebrew Notes,” VT 1 (1951): 241-50; and J. L. Crenshaw, “The Acquisition of Knowledge in Israelite Wisdom Literature,” WW 7 (1986): 9.
  22. Proverbs 4:11 tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom—the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”
  23. Proverbs 4:12 sn The noun צַעֲדֶךָ (tsaʿadekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtekha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight—morally and practically.
  24. Proverbs 4:12 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
  25. Proverbs 4:12 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
  26. Proverbs 4:13 tn Or “discipline.” See note at 1:2.
  27. Proverbs 4:13 tn The form נִצְּרֶהָ (nitsereha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
  28. Proverbs 4:14 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
  29. Proverbs 4:15 sn The verb עָבַר (ʿavar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
  30. Proverbs 4:16 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilitive, “are not able to sleep.”
  31. Proverbs 4:16 sn The verb is רָעַע (raʿaʿ), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
  32. Proverbs 4:16 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
  33. Proverbs 4:16 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
  34. Proverbs 4:17 tn The verb ‏לָחֲמוּ (lakhamu) is a perfect form of a dynamic root, and therefore past or perfective. This serves as verification of the description in the previous verse.
  35. Proverbs 4:17 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
  36. Proverbs 4:17 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do.
  37. Proverbs 4:17 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
  38. Proverbs 4:18 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ʾor) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents.
  39. Proverbs 4:18 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5).
  40. Proverbs 4:18 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
  41. Proverbs 4:19 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.
  42. Proverbs 4:20 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.” sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
  43. Proverbs 4:21 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
  44. Proverbs 4:21 tn Or “keep” (so KJV, NIV, NRSV and many others).
  45. Proverbs 4:21 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
  46. Proverbs 4:22 tn Heb “to all of his flesh.”
  47. Proverbs 4:23 tn Anatomically the Hebrew word לֵב (lev) refers to the “heart.” But abstractly it can refer to one’s inner self, will, understanding, or mind. They did not see the heart and mind in opposition, such that the advice here includes both one’s thinking and feelings.
  48. Proverbs 4:23 tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).
  49. Proverbs 4:23 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
  50. Proverbs 4:24 tn Heb “crookedness.” The noun עִקְּשׁוּת (ʿiqqeshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
  51. Proverbs 4:24 tn Heb “crookedness of mouth.”
  52. Proverbs 4:24 tn Heb “deviousness of lips put far from you.”
  53. Proverbs 4:25 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).
  54. Proverbs 4:25 tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
  55. Proverbs 4:26 tn Heb “path of your foot.”
  56. Proverbs 4:26 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
  57. Proverbs 4:26 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  58. Proverbs 4:26 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
  59. Proverbs 4:27 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness, but to stay on the path he must leave evil.
  60. Proverbs 4:27 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglekha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
  61. Proverbs 4:27 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
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Luke 8
New English Translation

Jesus’ Ministry and the Help of Women

8 Some time[a] afterward[b] he went on through towns[c] and villages, preaching and proclaiming the good news[d] of the kingdom of God.[e] The[f] twelve were with him, 2 and also some women[g] who had been healed of evil spirits and disabilities:[h] Mary[i] (called Magdalene), from whom seven demons had gone out, 3 and Joanna the wife of Cuza[j] (Herod’s[k] household manager),[l] Susanna, and many others who provided for them[m] out of their own resources.

The Parable of the Sower

4 While a large crowd was gathering and people were coming to Jesus[n] from one town after another,[o] he spoke to them[p] in a parable: 5 “A sower went out to sow[q] his seed.[r] And as he sowed, some fell along the path and was trampled on, and the wild birds[s] devoured it. 6 Other seed fell on rock,[t] and when it came up, it withered because it had no moisture. 7 Other seed fell among the thorns,[u] and they grew up with it and choked[v] it. 8 But[w] other seed fell on good soil and grew,[x] and it produced a hundred times as much grain.”[y] As he said this,[z] he called out, “The one who has ears to hear had better listen!”[aa]

9 Then[ab] his disciples asked him what this parable meant.[ac] 10 He[ad] said, “You have been given[ae] the opportunity to know[af] the secrets[ag] of the kingdom of God,[ah] but for others they are in parables, so that although they see they may not see, and although they hear they may not understand.[ai]

11 “Now the parable means[aj] this: The seed is the word of God. 12 Those along the path are the ones who have heard; then the devil[ak] comes and takes away the word[al] from their hearts, so that they may not believe[am] and be saved. 13 Those[an] on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while,[ao] but[ap] in a time of testing[aq] fall away.[ar] 14 As for the seed that[as] fell among thorns, these are the ones who hear, but[at] as they go on their way they are choked[au] by the worries and riches and pleasures of life,[av] and their fruit does not mature.[aw] 15 But as for the seed that landed on good soil, these are the ones who, after hearing[ax] the word, cling to it[ay] with an honest and good[az] heart, and bear fruit with steadfast endurance.[ba]

Showing the Light

16 “No one lights[bb] a lamp[bc] and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light.[bd] 17 For nothing is hidden[be] that will not be revealed,[bf] and nothing concealed that will not be made known and brought to light. 18 So listen carefully,[bg] for whoever has will be given more, but[bh] whoever does not have, even what he thinks he has[bi] will be taken from him.”

Jesus’ True Family

19 Now Jesus’[bj] mother and his brothers[bk] came to him, but[bl] they could not get near him because of the crowd. 20 So[bm] he was told, “Your mother and your brothers are standing outside, wanting to see you.” 21 But he replied[bn] to them, “My mother and my brothers are those[bo] who hear the word of God and do it.”[bp]

Stilling of a Storm

22 One[bq] day Jesus[br] got into a boat[bs] with his disciples and said to them, “Let’s go across to the other side of the lake.” So[bt] they set out, 23 and as they sailed he fell asleep. Now a violent windstorm[bu] came down on the lake,[bv] and the boat[bw] started filling up with water, and they were in danger. 24 They[bx] came[by] and woke him, saying, “Master, Master,[bz] we are about to die!” So[ca] he got up and rebuked[cb] the wind and the raging waves;[cc] they died down, and it was calm. 25 Then[cd] he said to them, “Where is your faith?”[ce] But they were afraid and amazed,[cf] saying to one another, “Who then is this? He commands even the winds and the water,[cg] and they obey him!”

Healing of a Demoniac

26 So[ch] they sailed over to the region of the Gerasenes,[ci] which is opposite[cj] Galilee. 27 As[ck] Jesus[cl] stepped ashore,[cm] a certain man from the town[cn] met him who was possessed by demons.[co] For a long time this man[cp] had worn no clothes and had not lived in a house, but among[cq] the tombs. 28 When he saw[cr] Jesus, he cried out, fell[cs] down before him, and shouted with a loud voice, “Leave me alone,[ct] Jesus, Son of the Most High[cu] God! I beg you, do not torment[cv] me!” 29 For Jesus[cw] had started commanding[cx] the evil[cy] spirit to come out of the man. (For it had seized him many times, so[cz] he would be bound with chains and shackles[da] and kept under guard. But[db] he would break the restraints and be driven by the demon into deserted[dc] places.)[dd] 30 Jesus then[de] asked him, “What is your name?” He[df] said, “Legion,”[dg] because many demons had entered him. 31 And they began to beg[dh] him not to order[di] them to depart into the abyss.[dj] 32 Now a large herd of pigs was feeding there on the hillside,[dk] and the demonic spirits[dl] begged Jesus[dm] to let them go into them. He gave them permission.[dn] 33 So[do] the demons came out of the man and went into the pigs, and the herd of pigs[dp] rushed down the steep slope into the lake and drowned. 34 When[dq] the herdsmen saw what had happened, they ran off and spread the news[dr] in the town[ds] and countryside. 35 So[dt] the people went out to see what had happened, and they came to Jesus. They[du] found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 36 Those[dv] who had seen it told them how the man who had been demon-possessed had been healed.[dw] 37 Then[dx] all the people of the Gerasenes[dy] and the surrounding region[dz] asked Jesus[ea] to leave them alone,[eb] for they were seized with great fear.[ec] So[ed] he got into the boat and left.[ee] 38 The man from whom the demons had gone out begged to go[ef] with him, but Jesus[eg] sent him away, saying, 39 “Return to your home,[eh] and declare[ei] what God has done for you.”[ej] So[ek] he went away, proclaiming throughout the whole town[el] what Jesus[em] had done for him.

Restoration and Healing

40 Now when Jesus returned,[en] the crowd welcomed him, because they were all waiting for him. 41 Then[eo] a man named Jairus, who was a leader[ep] of the synagogue,[eq] came up. Falling[er] at Jesus’ feet, he pleaded[es] with him to come to his house, 42 because he had an only daughter, about twelve years old, and she was dying.[et]

As Jesus was on his way, the crowds pressed[eu] around him. 43 Now[ev] a woman was there who had been suffering from a hemorrhage[ew] for twelve years[ex] but could not be healed by anyone. 44 She[ey] came up behind Jesus[ez] and touched the edge[fa] of his cloak,[fb] and at once the bleeding[fc] stopped. 45 Then[fd] Jesus asked,[fe] “Who was it who touched me?” When they all denied it, Peter[ff] said, “Master, the crowds are surrounding you and pressing[fg] against you!” 46 But Jesus said, “Someone touched me, for I know that power has gone out[fh] from me.” 47 When[fi] the woman saw that she could not escape notice,[fj] she came trembling and fell down before him. In[fk] the presence of all the people, she explained why[fl] she had touched him and how she had been immediately healed. 48 Then[fm] he said to her, “Daughter, your faith has made you well.[fn] Go in peace.”

49 While he was still speaking, someone from the synagogue leader’s[fo] house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 50 But when Jesus heard this, he told[fp] him, “Do not be afraid; just believe, and she will be healed.”[fq] 51 Now when he came to the house, Jesus[fr] did not let anyone go in with him except Peter, John,[fs] and James, and the child’s father and mother. 52 Now they were all[ft] wailing and mourning[fu] for her, but he said, “Stop your weeping; she is not dead but asleep!” 53 And they began making fun[fv] of him, because they knew[fw] that she was dead.[fx] 54 But Jesus[fy] gently took her by the hand and said,[fz] “Child, get up.” 55 Her[ga] spirit returned,[gb] and she got up immediately. Then[gc] he told them to give her something to eat. 56 Her[gd] parents were astonished, but he ordered them to tell no one[ge] what had happened.

Footnotes

  1. Luke 8:1 tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 8:1 tn Καθεξῆς (Kathexēs) is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
  3. Luke 8:1 tn Or “cities.”
  4. Luke 8:1 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
  5. Luke 8:1 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  6. Luke 8:1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Luke 8:2 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
  8. Luke 8:2 tn Or “illnesses.” The term ἀσθένεια (astheneia) refers to the state of being ill and thus incapacitated in some way—“illness, disability, weakness.” (L&N 23.143).
  9. Luke 8:2 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
  10. Luke 8:3 sn Cuza is also spelled “Chuza” in many English translations.
  11. Luke 8:3 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  12. Luke 8:3 tn Here ἐπίτροπος (epitropos) is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
  13. Luke 8:3 tc Many mss (א A L Ψ ƒ1 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ13 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.
  14. Luke 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
  15. Luke 8:4 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
  16. Luke 8:4 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
  17. Luke 8:5 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
  18. Luke 8:5 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
  19. Luke 8:5 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  20. Luke 8:6 sn The rock in Palestine would be a limestone base lying right under the soil.
  21. Luke 8:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
  22. Luke 8:7 sn That is, crowded out the good plants.
  23. Luke 8:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
  24. Luke 8:8 tn Grk “when it grew, after it grew.”
  25. Luke 8:8 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
  26. Luke 8:8 tn Grk “said these things.”
  27. Luke 8:8 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
  28. Luke 8:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  29. Luke 8:9 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
  30. Luke 8:10 tn Here δέ (de) has not been translated.
  31. Luke 8:10 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
  32. Luke 8:10 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
  33. Luke 8:10 tn Grk “the mysteries.”sn The key term secrets (μυστήριον, mustērion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
  34. Luke 8:10 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  35. Luke 8:10 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
  36. Luke 8:11 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
  37. Luke 8:12 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
  38. Luke 8:12 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
  39. Luke 8:12 tn The participle πιστεύσαντες (pisteusantes) has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
  40. Luke 8:13 tn Here δέ (de) has not been translated.
  41. Luke 8:13 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
  42. Luke 8:13 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  43. Luke 8:13 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
  44. Luke 8:13 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
  45. Luke 8:14 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
  46. Luke 8:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  47. Luke 8:14 sn That is, their concern for spiritual things is crowded out by material things.
  48. Luke 8:14 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
  49. Luke 8:14 tn The verb τελεσφορέω (telesphoreō) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
  50. Luke 8:15 tn The aorist participle ἀκούσαντες (akousantes) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
  51. Luke 8:15 sn There is a tenacity that is a part of spiritual fruitfulness.
  52. Luke 8:15 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
  53. Luke 8:15 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
  54. Luke 8:16 tn The participle ἅψας (hapsas) has been translated as a finite verb due to requirements of contemporary English style.
  55. Luke 8:16 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
  56. Luke 8:16 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
  57. Luke 8:17 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
  58. Luke 8:17 tn Or “disclosed.”
  59. Luke 8:18 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
  60. Luke 8:18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  61. Luke 8:18 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
  62. Luke 8:19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
  63. Luke 8:19 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
  64. Luke 8:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  65. Luke 8:20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
  66. Luke 8:21 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
  67. Luke 8:21 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
  68. Luke 8:21 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
  69. Luke 8:22 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
  70. Luke 8:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  71. Luke 8:22 sn A boat that held all the disciples would be of significant size. See the note at Luke 5:3 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  72. Luke 8:22 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  73. Luke 8:23 tn Or “a squall.”
  74. Luke 8:23 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
  75. Luke 8:23 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
  76. Luke 8:24 tn Here δέ (de) has not been translated.
  77. Luke 8:24 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
  78. Luke 8:24 tn The double vocative shows great emotion.
  79. Luke 8:24 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
  80. Luke 8:24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  81. Luke 8:24 sn Who has authority over the seas and winds is discussed in the OT: Pss 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
  82. Luke 8:25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  83. Luke 8:25 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
  84. Luke 8:25 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
  85. Luke 8:25 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
  86. Luke 8:26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
  87. Luke 8:26 tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ ƒ13 M sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ ƒ1 33 579 700* 1241) have “Gergesenes.” But early and significant representatives of the Alexandrian and Western groups (P75 B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and 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 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.
  88. Luke 8:26 sn That is, across the Sea of Galilee from Galilee.
  89. Luke 8:27 tn Here δέ (de) has not been translated.
  90. Luke 8:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  91. Luke 8:27 tn Grk “stepped out on land.”
  92. Luke 8:27 tn Or “city.”
  93. Luke 8:27 tn Grk “who had demons.”
  94. Luke 8:27 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
  95. Luke 8:27 tn Or “in.”
  96. Luke 8:28 tn Grk “And seeing.” The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
  97. Luke 8:28 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.
  98. Luke 8:28 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….”
  99. Luke 8:28 sn On the title Most High see Luke 1:35.
  100. Luke 8:28 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.
  101. Luke 8:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  102. Luke 8:29 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parēngeilen, “he commanded”; P75 B Θ Ξ Ψ ƒ13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parēngellen, 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, suggesting that Jesus started to command the evil spirit to depart, and continued the command.
  103. Luke 8:29 tn Grk “unclean.”
  104. Luke 8:29 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
  105. Luke 8:29 tn Or “fetters”; these were chains for the feet.
  106. Luke 8:29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  107. Luke 8:29 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
  108. Luke 8:29 sn This is a parenthetical, explanatory comment by the author.
  109. Luke 8:30 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.
  110. Luke 8:30 tn Here δέ (de) has not been translated.
  111. Luke 8:30 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.
  112. Luke 8:31 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
  113. Luke 8:31 tn Or “command.”
  114. Luke 8:31 tn This word, ἄβυσσος (abussos), 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).
  115. Luke 8:32 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
  116. Luke 8:32 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
  117. Luke 8:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  118. Luke 8:32 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.
  119. Luke 8:33 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  120. Luke 8:33 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
  121. Luke 8:34 tn Here δέ (de) has not been translated.
  122. Luke 8:34 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.
  123. Luke 8:34 tn Or “city.”
  124. Luke 8:35 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
  125. Luke 8:35 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.
  126. Luke 8:36 tn Here δέ (de) has not been translated.
  127. Luke 8:36 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.
  128. Luke 8:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  129. Luke 8:37 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
  130. Luke 8:37 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.”
  131. Luke 8:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  132. Luke 8:37 tn Or “to depart from them.”
  133. Luke 8:37 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.
  134. Luke 8:37 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.
  135. Luke 8:37 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
  136. Luke 8:38 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
  137. Luke 8:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  138. Luke 8:39 tn Grk “your house.”
  139. Luke 8:39 tn Or “describe.”
  140. Luke 8:39 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.
  141. Luke 8:39 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
  142. Luke 8:39 tn Or “city.”
  143. Luke 8:39 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.
  144. Luke 8:40 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).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).
  145. Luke 8:41 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).
  146. Luke 8:41 tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.
  147. Luke 8:41 sn See the note on synagogues in 4:15.
  148. Luke 8:41 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.
  149. Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
  150. Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
  151. Luke 8:42 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
  152. Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  153. Luke 8:43 tn Grk “a flow of blood.”sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793).
  154. Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ1,13 33 [1424] M [lat syc,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain significant witnesses do not have the phrase (e.g., P75 B [D] 0279 sys sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA28 includes the words in brackets, indicating doubt as to their authenticity.
  155. Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  156. Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  157. Luke 8:44 sn The edge of his cloak may simply refer to the edge or hem of the garment, but it could refer to the kraspedon, the tassel on the four corners of the garment, two in front and two behind, that served to remind the wearer of God’s commands (Num 15:37-41; Deut 22:12; D. L. Bock, Luke [BECNT], 1:794). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
  158. Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  159. Luke 8:44 tn Grk “the flow of her blood.”sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
  160. Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  161. Luke 8:45 tn Grk “said.”
  162. Luke 8:45 tc Most mss, especially the later ones (א A C*,3 D L W Θ Ξ Ψ ƒ1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P75 B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.
  163. Luke 8:45 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!”
  164. Luke 8:46 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.
  165. Luke 8:47 tn Here δέ (de) has not been translated.
  166. Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
  167. Luke 8:47 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.
  168. Luke 8:47 tn Grk “told for what reason.”
  169. Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  170. Luke 8:48 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.
  171. Luke 8:49 tn That is, “the 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). In this case the referent is Jairus (v. 41).
  172. Luke 8:50 tn Grk “answered.”
  173. Luke 8:50 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.
  174. Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  175. Luke 8:51 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.
  176. Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  177. Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
  178. Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
  179. Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
  180. Luke 8:53 tn Or “had died.”
  181. Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  182. Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
  183. Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  184. Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
  185. Luke 8:55 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.
  186. Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  187. Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
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