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Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

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Psalm 87

Psalm 87^[a]

Written by the Korahites; a psalm, a song.

87 The Lord’s city is in the holy hills.^[b]
²The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
³People say wonderful things about you,^[c]
O city of God. (Selah)
⁴I mention Rahab^[d] and Babylon to my followers.^[e]
Here are^[f] Philistia and Tyre, along with Ethiopia.^[g]
It is said of them, “This one was born there.”^[h]
⁵But it is said of Zion’s residents,^[i]
“Each one of these^[j] was born in her,
and the Most High^[k] makes her secure.”
⁶The Lord writes in the census book of the nations,^[l]
“This one was born there.”^[m] (Selah)
⁷As for the singers, as well as the pipers—
all of them sing within your walls.^[n]

Footnotes

Psalm 87:1 sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.
Psalm 87:1 tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).
Psalm 87:3 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”
Psalm 87:4 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
Psalm 87:4 tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition ל [lamed] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.
Psalm 87:4 tn Heb “Look.”
Psalm 87:4 tn Heb “Cush.”
Psalm 87:4 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.
Psalm 87:5 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (ʾamar), the preposition ל (lamed) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
Psalm 87:5 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
Psalm 87:5 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 87:6 tn Heb “the Lord records in the writing of the nations.”
Psalm 87:6 tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
Psalm 87:7 tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (khol^elim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated ל (lamed) requires an emendation to מְחֹלְלִים (m^ekhol^elim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol maʿyanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ʿanu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ʿanah, “sing”).

Psalm 90

Book 4 (Psalms 90-106)

Psalm 90^[a]

A prayer of Moses, the man of God.

90 O Lord, you have been our protector^[b] through all generations.
²Even before the mountains came into existence,^[c]
or you brought the world into being,^[d]
you were the eternal God.^[e]
³You make mankind return^[f] to the dust,^[g]
and say, “Return, O people.”
⁴Yes,^[h] in your eyes a thousand years
are like yesterday that quickly passes,
or like one of the divisions of the nighttime.^[i]
⁵You bring their lives to an end and they “fall asleep.”^[j]
In the morning they are like the grass that sprouts up:
⁶In the morning it glistens^[k] and sprouts up;
at evening time it withers^[l] and dries up.
⁷Yes,^[m] we are consumed by your anger;
we are terrified by your wrath.
⁸You are aware of our sins;^[n]
you even know about our hidden sins.^[o]
⁹Yes,^[p] throughout all our days we experience your raging fury;^[q]
the years of our lives pass quickly, like a sigh.^[r]
¹⁰The days of our lives add up to seventy years,^[s]
or eighty, if one is especially strong.^[t]
But even one’s best years are marred by trouble and oppression.^[u]
Yes,^[v] they pass quickly^[w] and we fly away.^[x]
¹¹Who can really fathom the intensity of your anger?^[y]
Your raging fury causes people to fear you.^[z]
¹²So teach us to consider our mortality,^[aa]
so that we might live wisely.^[ab]
¹³Turn back toward us, O Lord.
How long must this suffering last?^[ac]
Have pity on your servants.^[ad]
¹⁴Satisfy us in the morning^[ae] with your loyal love.
Then we will shout for joy and be happy^[af] all our days.
¹⁵Make us happy in proportion to the days you have afflicted us,
in proportion to the years we have experienced^[ag] trouble.
¹⁶May your servants see your work.^[ah]
May their sons see your majesty.^[ai]
¹⁷May our Sovereign God extend his favor to us.^[aj]
Make our endeavors successful.
Yes, make them successful.^[ak]

Footnotes

Psalm 90:1 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.
Psalm 90:1 tn Or “place of safety.” See Ps 71:3.
Psalm 90:2 tn Heb “were born.”
Psalm 90:2 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a Polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
Psalm 90:2 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (ʾel, “God”) the LXX reads אַל (ʾal, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following wayyiqtol form וַתֹּאמֶר (vatoʾmer, “and you said/say”), unless one reads the form as a simple vav plus imperfect as indicated by Aquila and Jerome.
Psalm 90:3 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
Psalm 90:3 tn The Hebrew term דַּכָּא (dakaʾ) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.
Psalm 90:4 tn Or “for.”
Psalm 90:4 sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”
Psalm 90:5 tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).
Psalm 90:6 tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.
Psalm 90:6 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final ל [lamed] as dittographic). See Ps 37:2.
Psalm 90:7 tn Or “for.”
Psalm 90:8 tn Heb “you set our sins in front of you.”
Psalm 90:8 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.
Psalm 90:9 tn Or “for.”
Psalm 90:9 tn Heb “all our days pass by in your anger.”
Psalm 90:9 tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”
Psalm 90:10 tn Heb “the days of our years, in them [are] seventy years.”
Psalm 90:10 tn Heb “or if [there is] strength, eighty years.”
Psalm 90:10 tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רָהַב (rahav, “to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).
Psalm 90:10 tn or “for.”
Psalm 90:10 tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.
Psalm 90:10 sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).
Psalm 90:11 tn Heb “Who knows the strength of your anger?”
Psalm 90:11 tc Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךָ (ukh^eyirʾat^ekha, “and like your fear”) to יִרְאָתְךְ (yirʾat^ekha, “your fear”), removing the כ (kaf) as dittography of the kaf ending the previous word. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.
Psalm 90:12 tn Heb “to number our days,” that is, to be aware of how few they really are.
Psalm 90:12 tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.
Psalm 90:13 tn Heb “Return, O Lord. How long?”
Psalm 90:13 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (ʿal) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
Psalm 90:14 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
Psalm 90:14 tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.
Psalm 90:15 tn Heb “have seen.”
Psalm 90:16 tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yeraʾeh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).
Psalm 90:16 tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.
Psalm 90:17 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (noʿam, “delight”) is used in Ps 27:4 of the Lord’s “beauty,” but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).
Psalm 90:17 tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”

Psalm 136

Psalm 136^[a]

136 Give thanks to the Lord, for he is good,
for his loyal love endures.^[b]
²Give thanks to the God of gods,
for his loyal love endures.
³Give thanks to the Lord of lords,
for his loyal love endures,
⁴to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
⁵to the one who used wisdom to make the heavens,
for his loyal love endures,
⁶to the one who spread out the earth over the water,
for his loyal love endures,
⁷to the one who made the great lights,
for his loyal love endures,
⁸the sun to rule by day,
for his loyal love endures,
⁹the moon and stars to rule by night,
for his loyal love endures,
¹⁰to the one who struck down the firstborn of Egypt,
for his loyal love endures,
¹¹and led Israel out from their midst,
for his loyal love endures,
¹²with a strong hand and an outstretched arm,
for his loyal love endures,
¹³to the one who divided^[c] the Red Sea^[d] in two,^[e]
for his loyal love endures,
¹⁴and led Israel through its midst,
for his loyal love endures,
¹⁵and tossed^[f] Pharaoh and his army into the Red Sea,
for his loyal love endures,
¹⁶to the one who led his people through the wilderness,
for his loyal love endures,
¹⁷to the one who struck down great kings,
for his loyal love endures,
¹⁸and killed powerful kings,
for his loyal love endures,
¹⁹Sihon, king of the Amorites,
for his loyal love endures,
²⁰Og, king of Bashan,
for his loyal love endures,
²¹and gave their land as an inheritance,
for his loyal love endures,
²²as an inheritance to Israel his servant,
for his loyal love endures,
²³to the one who remembered us when we were down,^[g]
for his loyal love endures,
²⁴and snatched us away from our enemies,
for his loyal love endures,
²⁵to the one who gives food to all living things,^[h]
for his loyal love endures.
²⁶Give thanks to the God of heaven,
for his loyal love endures!

Hosea 1:1-2

Superscription

1 ^[a] This is the Lord’s message that came to Hosea son of Beeri during the time of^[b] Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and during the time of Jeroboam son of Joash,^[c] king of Israel.

Symbols of Sin and Judgment: The Prostitute and Her Children

²When the Lord first spoke^[d] through^[e] Hosea, he^[f] said to him,^[g] “Go marry^[h] a prostitute^[i] who will bear illegitimate children conceived through prostitution,^[j] because the nation^[k] continually commits spiritual prostitution^[l] by turning away from^[m] the Lord.” ³So Hosea married^[n] Gomer, the daughter of Diblaim. Then she conceived and gave birth to a son for him. ⁴Then the Lord said to Hosea,^[o] “Name him ‘Jezreel,’ because in a little while I will punish the dynasty^[p] of Jehu on account of the bloodshed^[q] in the valley of Jezreel,^[r] and I will put an end to the kingdom^[s] of Israel.^[t] ⁵At that time,^[u] I will destroy the military power^[v] of Israel in the valley of Jezreel.”

⁶She conceived again and gave birth to a daughter. Then the Lord^[w] said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity^[x] on the nation^[y] of Israel. For^[z] I will certainly not forgive^[aa] their guilt.^[ab] ⁷But I will have pity on the nation^[ac] of Judah.^[ad] I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory,^[ae] by chariot horses, or by chariots.”^[af]

⁸When^[ag] she had weaned “No Pity” (Lo-Ruhamah), she conceived again and gave birth to another son. ⁹Then the Lord^[ah] said: “Name him ‘Not My People’ (Lo-Ammi), because you^[ai] are not my people and I am not your^[aj] God.”^[ak]

The Restoration of Israel

¹⁰(2:1)^[al] However,^[am] in the future the number of the people^[an] of Israel will be like the sand of the sea that can be neither measured nor numbered. Although^[ao] it was said to them, “You are not my people,” it will be said to them, “You are^[ap] children^[aq] of the living God!” ¹¹Then the people^[ar] of Judah and the people of Israel will be gathered together. They will appoint for themselves one leader,^[as] and will flourish in the land.^[at] Certainly,^[au] the day of Jezreel will be great!

2 Then you will call^[av] your^[aw] brother, “My People” (Ammi)! You will call your sister, “Pity” (Ruhamah)!

Footnotes

Hosea 1:1 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), by all accounts have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.
Hosea 1:1 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
Hosea 1:1 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
Hosea 1:2 tn The construct noun תְּחִלַּת (t^ekhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect third person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV “The beginning of the word of the Lord.”
Hosea 1:2 tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (b^ehosheaʿ) functions instrumentally (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea,” rather than directionally: “to Hosea.” This use encompasses the entire prophetic revelation through Hosea to Israel.
Hosea 1:2 tn Heb “the Lord.” This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).
Hosea 1:2 tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).
Hosea 1:2 tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”
Hosea 1:2 tn Heb “a wife/woman of harlotries.” The noun זְנוּנִים (z^enunim) means “fornication” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”), which is expressed by the root נַאַף (naʾaf, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (z^enunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ʾeshet z^enunim) probably refers to a woman who is a prostitute, possibly a temple prostitute serving at a Baal temple.
Hosea 1:2 tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother: “your children will be just like her.”
Hosea 1:2 tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).
Hosea 1:2 tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “commit harlotry or fornication; be unfaithful”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used 1) concretely, of a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and 2) figuratively, of being unfaithful in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).
Hosea 1:2 tn Heb “from after.”
Hosea 1:3 tn Heb “so he went and took” (וַיֵּלֶךְ וַיִּקַּח, vayyelekh vayyiqqakh; so NAB, NRSV).
Hosea 1:4 tn Heb “to him.” The referent (Hosea) has been specified in the translation for clarity.
Hosea 1:4 tn Heb “house” (so NAB, NRSV); cf. NCV “family,” and CEV “descendants.”
Hosea 1:4 tn The plural form of דָּם (dam, “blood”) refers to “bloodshed” (BDB 196 s.v. דָּם 2.f). This is an example of a plural of abnormal condition (GKC 400 §124.n). The plural is used to represent natural objects that are found in an unnatural or abnormal condition. The plural is used because the natural object is normally found as a whole or in one unit, but in the abnormal condition the object is found in many parts. Normally, blood is contained as a whole within the body. However, when a brutal murder occurs, blood is shed and literally spilled all over the place (cf. NIV “the massacre”; TEV, CEV, NLT “the murders”).
Hosea 1:4 tn Heb “I will take note of the bloodshed of Jezreel against the house of Jehu.”
Hosea 1:4 tn Heb “the kingdom of the house of Israel” (so NAB, NASB, NRSV). This has been simplified in the translation for stylistic reasons.
Hosea 1:4 sn The proper name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) sounds like יִשְׂרָאֵל (yisraʾel, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.
Hosea 1:5 tn Heb “In that day” (so NIV; NAB, NRSV “On that day”).
Hosea 1:5 tn Heb “I will break the bow” (so NAB, NRSV). The phrase “break the bow” (וְשַׁבָרְתִּי אֶת־קֶשֶׁת, v^eshavarti ʾet qeshet) is figurative. The term קֶשֶׁת (qeshet, “bow”) frequently refers to the warrior’s weapon (2 Sam 22:35; Ps 18:35; Job 20:24; Hos 2:20; Zech 9:10; 10:4). The reference to the warrior’s bow is a synecdoche of specific (bow) for general (military weaponry or power; see HALOT 1155 s.v. קֶשֶׁת 3). The noun קֶשֶׁת is used figuratively for “power” several times (e.g., Gen 49:24; 1 Sam 2:4; Jer 49:35; Job 29:20; Ps 37:15; BDB 906 s.v. 1.e).
Hosea 1:6 tn Heb “Then he said”; the referent (the Lord) does not appear in Hebrew but has been specified in the translation for clarity. Many English versions specify the speaker here (KJV “God”; ASV “Jehovah”; NASB, NIV, NRSV “the Lord”).
Hosea 1:6 sn The negative particle לֹא (loʾ, “no, not”) and the root רָחַם (rakham, “compassion”) are repeated in 1:6, creating a wordplay between the name Lo-Ruhamah (literally “No-Pity”) and the announcement of divine judgment, “I will no longer have pity on the nation of Israel.”
Hosea 1:6 tn Heb “house”; cf. TEV, NLT “the people of Israel.”
Hosea 1:6 tn The particle כִּי (ki) probably denotes cause (so NCV, TEV, CEV) or result here (GKC 505 §166.b; BDB 473 s.v. כִּי 3.c).
Hosea 1:6 tn The verb נָשָׂא (nasaʾ, “to take away”) frequently denotes “to forgive,” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.
Hosea 1:6 tn The phrase “their guilt” does not appear in Hebrew but is supplied in the translation for clarification. The ellipsis of the accusative direct object of נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away”) is an example of brachyology (abbreviation by word omission). The accusative “guilt” must be supplied frequently with נָשַׂא (see BDB 671 s.v. נָשָׂא 3.c; e.g., Num 14:19; Isa 2:9; Ps 99:8). Many recent English versions simplify this to “forgive them” (e.g., NASB, NIV, NCV, NRSV, TEV, NLT).
Hosea 1:7 tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”
Hosea 1:7 tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (v^eʾet bet y^ehudah ʾarakhem, “but upon the house of Judah I will show pity”).
Hosea 1:7 tn Heb “by war” (so NAB, NRSV, TEV); cf. KJV, NASB, and NIV “(“by”) battle.”
Hosea 1:7 sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).
Hosea 1:8 tn The preterite וַתִּגְמֹל (vattigmol, literally, “and she weaned”) functions in a synchronic sense with the following preterite וַתַּהַר (vattahar, literally, “and she conceived”) and may be treated in translation as a dependent temporal clause: “When she had weaned…she conceived” (cf. KJV, ASV, NASB, NRSV). Other English versions render this as sequential with “After” (NAB, NIV, TEV, NLT).
Hosea 1:9 tn Heb “Then he said”; the referent (the Lord) has been specified in the translation for clarity. As in v. 6, many English versions specify the speaker here.
Hosea 1:9 tn The independent personal pronoun אַתֶּם (’attem, “you”) is a plural form, referring to the people of Israel as a whole. To make this clear TEV translates this as third person: “the people of Israel are not my people” (cf. CEV, NLT).
Hosea 1:9 tn The pronominal suffix on the preposition לָכֶם (lakhem, “your”) is a plural form, referring to the people of Israel as a whole.
Hosea 1:9 tc The MT reads לֹא־אֶהְיֶה לָכֶם (loʾ ʾehyeh lakhem, “I will not be yours”). The editors of BHS suggest emending the text to לֹא־אֱלֹהֵיכֶם (loʾ ʾelohekhem, “I will not be your God”). The emendation creates a tighter parallel with the preceding אַתֶּם לֹא עַמִּי (ʾattem loʾ ʿammi, “you are not my people”). Because of a lack of external evidence, however, the reading of the MT should be retained.tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.sn This is an allusion to Yahweh’s promise to Moses אֶהְיֶה עִמָּךְ (ʾehyeh ʿimmakh, “I will be with you”; Exod 3:12, 14). In effect, it is a negation of Exod 3:12, 14 and a cancellation of Israel’s status as vassal of Yahweh in the conditional Mosaic covenant.
Hosea 1:10 sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
Hosea 1:10 tn The vav prefixed to וְהָיָה (v^ehayah) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).
Hosea 1:10 tn Heb “sons” (so NASB); cf. KJV and ASV “the children,” and NAB and NIV “the Israelites.”
Hosea 1:10 tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).
Hosea 1:10 tn The subject of the predicate nominative, as well as the copulative verb, “You are…,” are supplied in the translation for stylistic reasons.
Hosea 1:10 tn Heb “sons” (so KJV, NASB, NIV).
Hosea 1:11 tn Heb “sons” (twice in this verse, so NASB); cf. KJV, ASV “children,” and NIV, NRSV, TEV “people.”
Hosea 1:11 tn Heb “head” (so KJV, NAB, NRSV).
Hosea 1:11 tn Alternatively, “gain possession of the land” (cf. NRSV) or “rise up from the land” (cf. NIV). This clause may be understood in two ways: (1) Israel will gain ascendancy over the land or conquer the land (e.g., Exod 1:10; cf. NAB “come up from other lands”) or (2) Israel will be “planted” in the land (Hos 2:22, 23; cf. NLT “will…plant his people”).
Hosea 1:11 tn Or “For” (so NASB); cf. NCV “because,” and TEV “Yes.”
Hosea 2:1 tn Heb “Say to….” The imperative אִמְרוּ (ʾim^eru, Qal imperative masculine plural) functions rhetorically, where one verbal form (imperative) substitutes for another (indicative). The imperative is used as a rhetorical device to emphasize the certainty of a future action.
Hosea 2:1 sn The suffixes on the nouns אֲחֵיכֶם (ʾakhekhem, “your brother”) and אֲחוֹתֵיכֶם (ʾakhotekhem, “your sister”) are both plural forms. The brother/sister imagery is being applied to Israel and Judah collectively.

Acts 20:1-16

Paul Travels Through Macedonia and Greece

20 After the disturbance had ended, Paul sent for the disciples, and after encouraging^[a] them and saying farewell,^[b] he left to go to Macedonia.^[c] ²After he had gone through those regions^[d] and spoken many words of encouragement^[e] to the believers there,^[f] he came to Greece,^[g] ³where he stayed^[h] for three months. Because the Jews had made^[i] a plot^[j] against him as he was intending^[k] to sail^[l] for Syria, he decided^[m] to return through Macedonia.^[n] ⁴Paul^[o] was accompanied by Sopater son of Pyrrhus from Berea,^[p] Aristarchus and Secundus from Thessalonica,^[q] Gaius^[r] from Derbe,^[s] and Timothy, as well as Tychicus and Trophimus from the province of Asia.^[t] ⁵These had gone on ahead^[u] and were waiting for us^[v] in Troas.^[w] ⁶We^[x] sailed away from Philippi after the days of Unleavened Bread,^[y] and within five days^[z] we came to the others^[aa] in Troas,^[ab] where we stayed for seven days. ⁷On the first day^[ac] of the week, when we met^[ad] to break bread, Paul began to speak^[ae] to the people, and because he intended^[af] to leave the next day, he extended^[ag] his message until midnight. ⁸(Now there were many lamps^[ah] in the upstairs room where we were meeting.)^[ai] ⁹A young man named Eutychus, who was sitting in the window,^[aj] was sinking^[ak] into a deep sleep while Paul continued to speak^[al] for a long time. Fast asleep,^[am] he fell down from the third story and was picked up dead. ¹⁰But Paul went down,^[an] threw himself^[ao] on the young man,^[ap] put his arms around him,^[aq] and said, “Do not be distressed, for he is still alive!”^[ar] ¹¹Then Paul^[as] went back upstairs,^[at] and after he had broken bread and eaten, he talked with them^[au] a long time, until dawn. Then he left. ¹²They took the boy home alive and were greatly^[av] comforted.

The Voyage to Miletus

¹³We went on ahead^[aw] to the ship and put out to sea^[ax] for Assos,^[ay] intending^[az] to take Paul aboard there, for he had arranged it this way.^[ba] He^[bb] himself was intending^[bc] to go there by land.^[bd] ¹⁴When he met us in Assos,^[be] we took him aboard^[bf] and went to Mitylene.^[bg] ¹⁵We set sail^[bh] from there, and on the following day we arrived off Chios.^[bi] The next day we approached^[bj] Samos,^[bk] and the day after that we arrived at Miletus.^[bl] ¹⁶For Paul had decided to sail past Ephesus so as not to spend time^[bm] in the province of Asia,^[bn] for he was hurrying^[bo] to arrive in Jerusalem, if possible,^[bp] by the day of Pentecost.

Footnotes

Acts 20:1 tn Or “exhorting.”
Acts 20:1 tn Or “and taking leave of them.”
Acts 20:1 sn Macedonia was the Roman province of Macedonia in Greece.
Acts 20:2 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
Acts 20:2 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesas, “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
Acts 20:2 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
Acts 20:2 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
Acts 20:3 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
Acts 20:3 tn The participle γενομένης (genomenēs) has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
Acts 20:3 sn This plot is one of several noted by Luke (Acts 9:24; 20:19; 23:30).
Acts 20:3 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
Acts 20:3 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
Acts 20:3 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
Acts 20:3 sn Macedonia was the Roman province of Macedonia in Greece.
Acts 20:4 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
Acts 20:4 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
Acts 20:4 tn Grk “of the Thessalonians.”
Acts 20:4 tn Grk “and Gaius,” but this 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.
Acts 20:4 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
Acts 20:4 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
Acts 20:5 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:5 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
Acts 20:5 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
Acts 20:6 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
Acts 20:6 sn The days of Unleavened Bread refer to the week following Passover. It was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April) after the Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
Acts 20:6 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
Acts 20:6 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
Acts 20:6 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
Acts 20:7 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
Acts 20:7 tn Or “assembled.”
Acts 20:7 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
Acts 20:7 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
Acts 20:7 tn Or “prolonged.”
Acts 20:8 tn More commonly λαμπάς (lampas) means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
Acts 20:8 sn This is best taken as a parenthetical note by the author.
Acts 20:9 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
Acts 20:9 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (katapheromenos) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:9 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
Acts 20:9 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b, ” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
Acts 20:10 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:10 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
Acts 20:10 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
Acts 20:10 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
Acts 20:10 tn Grk “for his life is in him” (an idiom).
Acts 20:11 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
Acts 20:11 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:11 tn Grk “talking with them.” The participle ὁμιλήσας (homilēsas) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:12 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state—‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
Acts 20:13 tn Grk “going on ahead.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:13 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
Acts 20:13 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
Acts 20:13 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
Acts 20:13 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmenos) has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
Acts 20:13 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
Acts 20:13 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
Acts 20:13 tn Or “there on foot.”
Acts 20:14 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
Acts 20:14 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabontes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:14 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
Acts 20:15 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusantes) has been translated as a finite verb due to requirements of contemporary English style.
Acts 20:15 tn Or “offshore from Chios.”sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
Acts 20:15 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near—‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
Acts 20:15 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
Acts 20:15 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
Acts 20:16 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
Acts 20:16 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
Acts 20:16 tn Or “was eager.”
Acts 20:16 tn Grk “if it could be to him” (an idiom).

Luke 4:38-44

³⁸After Jesus left^[a] the synagogue, he entered Simon’s house.^[b] Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus^[c] to help her.^[d] ³⁹So^[e] he stood over her, commanded^[f] the fever, and it left her. Immediately^[g] she got up and began to serve^[h] them.

⁴⁰As the sun was setting, all those who had any relatives^[i] sick with various diseases brought them to Jesus.^[j] He placed^[k] his hands on every one of them and healed them. ⁴¹Demons also came out^[l] of many, crying out,^[m] “You are the Son of God!”^[n] But he rebuked^[o] them, and would not allow them to speak,^[p] because they knew that he was the Christ.^[q]

⁴²The next morning^[r] Jesus^[s] departed and went to a deserted place. Yet^[t] the crowds were seeking him, and they came to him and tried to keep him from leaving them. ⁴³But Jesus^[u] said to them, “I must^[v] proclaim the good news of the kingdom^[w] of God to the other towns^[x] too, for that is what I was sent^[y] to do.”^[z] ⁴⁴So^[aa] he continued to preach in the synagogues of Judea.^[ab]

Footnotes

Luke 4:38 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
Luke 4:38 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 4:38 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
Luke 4:39 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
Luke 4:39 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.sn The note that this happened immediately shows the speed and totality of the recovery.
Luke 4:39 tn The imperfect verb has been translated ingressively.
Luke 4:40 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ^1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
Luke 4:41 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
Luke 4:41 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
Luke 4:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
Luke 4:42 tn Grk “When it became day.”
Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 4:42 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
Luke 4:43 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
Luke 4:43 tn Or “cities.”
Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
Luke 4:43 tn Grk “because for this purpose I was sent.”
Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
Luke 4:44 tc Most mss (A D Θ Ψ ƒ¹³ 33 M latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P⁷⁵ א B Q 579 892 sa, and [with minor variation] C L ƒ¹ 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

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Book of Common Prayer

Psalm 87[a]

Written by the Korahites; a psalm, a song.

Footnotes

Book 4 (Psalms 90-106)

Psalm 90[a]

A prayer of Moses, the man of God.

Footnotes

Psalm 136[a]

Footnotes

Superscription

Symbols of Sin and Judgment: The Prostitute and Her Children

The Restoration of Israel

Footnotes

Paul Travels Through Macedonia and Greece

The Voyage to Miletus

Footnotes

Footnotes

Psalm 87^[a]

Psalm 90^[a]

Psalm 136^[a]