The Narrative of Luke

Chapter 8

Blaine Robison, M.A.

Published 16 June 2024; Revised 15 August 2024

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.

Chapter Summary

In Chapter Eight Yeshua continues to proclaim the good news of the Kingdom of God. Luke notes that in addition to the Twelve there were notable women disciples who followed Yeshua and provided practical assistance. Yeshua then instructs a large crowd with a parable about sowing seed, and explains its powerful message to his disciples. A brief interlude occurs with a visit of his mother and brothers and Yeshua defines his spiritual family. He and his disciples then enter a ship to cross the Sea of Galilee, but encounter a storm. The disciples are astounded when Yeshua commands the storm to cease. Upon arriving in the Decapolis Yeshua encounters a man suffering oppression from many demons.

Yeshua delivers the victim by sending the demons into a herd of pigs, which then rush into the lake and perish. Local residents are shocked and frightened by the healed state of the man and asked Yeshua to leave their district. The healed man then becomes a witness for Yeshua. Upon returning to Galilee Yeshua is met by Jairus, a synagogue president, who begs healing for his only child, a daughter. En route to his house, a woman with a blood disorder comes up behind Yeshua and taking hold of his garment tzitzit receives instant healing. Afterward Jairus is informed that the daughter has died, but Yeshua exhorts the father to believe. Upon entering the house Yeshua restores the daughter to life.

Chapter Outline

Notable Women Disciples, 8:1-3

Parable of Sowing, 8:4-8

Meaning of the Parable, 8:9-15

Parable of the Lamp, 8:16-18

Family Visit, 8:19-21

Stilling the Storm, 8:22-25

Exorcism in the Decapolis, 8:26-33

Aftermath of the Exorcism, 8:34-39

The Daughter of Jairus, 8:40-42

The Woman of Blood, 8:43-48

Healing of the Daughter of Jairus, 8:49-56

Date: Autumn, A.D. 28

Part Two: The Ministry of the Messiah (4:14−9:50)

Notable Women Disciples, 8:1-3

1 And it came to pass in the time afterward that he was traveling through every city and village, proclaiming and announcing good news of the kingdom of God. And the Twelve were with him,

Reference: Matthew 4:23.

And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into existence, begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3).

The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning.

in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). the time afterward: Grk. ho kathexēs, adv., afterward, successively, in order; used here in a temporal sense, the time immediately afterward. The adverb indicates the time period following the last recorded event of Chapter Seven. that: Grk. kai. he was traveling through: Grk. diodeuō, impf., make way through, journey or travel through, go about.

every: Grk. kata, prep., used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' (3) conformity or relation, 'according to, in reference to; or (4) distribution, indicating a succession of things following one another.' The fourth meaning is intended here in reference to place. city: Grk. polis, a population center whose size or number of inhabitants could range broadly, a city or town. and: Grk. kai. village: Grk. kōmē, village, smaller and less prestigious than a city. Luke does not specify the region but presumptively these locations were primarily in Galilee (cf. verse 26 below).

proclaiming: Grk. kērussō, pres. part., to make a public announcement in the manner of a herald; announce, declare, proclaim, publish. The verb always contains the suggestion of formality, gravity, and an authority which must be listened to and obeyed (Thayer). and: Grk. kai. announcing good news: Grk. euaggelizō, pres. mid. part., to announce the good message, and is used to mean (1) pass on information that provides good tidings to the recipient, and (2) spread good tidings of God's beneficial concern, especially God's saving action in connection with Yeshua. The second meaning applies here. These two verbs don't represent separate actions, but a single action with the second verb expressing the content of the first (Geldenhuys).

of the kingdom: Grk. ho basileia, kingship, reign, royal power, sovereignty, or territory ruled over by a king. of God: Grk. ho theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). In the LXX theos primarily translates Heb. Elohim, as well as the sacred name YHVH (DNTT 2:67-70). Also, theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person. The reality of the God of Israel excludes the possible existence of any other deity (Isa 44:6; 45:5-6; 46:9). See my comment on John 1:1.

The teaching of Yeshua concerning the Kingdom of God, synonymous with "Kingdom of Heaven" in Matthew, is a uniquely Jewish doctrine and can only be properly understood in its historical context. The first mention of the reign of God, properly ADONAI (Heb. YHVH), in Scripture is in the song of Moses after victory over the Egyptians (Ex 15:18). At Mount Sinai ADONAI announced His intention that His covenant people become "a kingdom of priests and a holy nation" (Ex 19:6).

God's kingdom would be distinguished from the kingdoms of the world by adherence to the standards of conduct set forth in the commandments of the Torah (cf. Deut 17:18-20; 28:1; Matt 5:19). God's intention for His kingdom was not realized in the centuries of the Israelite confederacy, but with the institution of the monarchy God promised an enduring kingdom ruled by the heir descended from David (2Sam 7:12-13; 1Chr 28:5; 2Chr 13:8; Isa 9:7; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10).

Then the angel Gabriel informed Miriam of Nazareth that her son would bring about the Davidic kingdom and reign over "the house of Jacob" (Luke 1:32-33). Zechariah anticipated the reign of David's heir as making it possible to serve God without fear in holiness and righteousness (Luke 1:74-75). Yochanan the Immerser then prepared the way for the Kingdom of God by calling people to repent in order to be spiritually ready for the arrival of David's heir (Matt 3:1-3, 11-12).

By announcing the arrival of the Kingdom of God Yeshua heightened expectation created by Yochanan. Yeshua implied that the Kingdom was present in his person (Matt 3:2; Mark 1:15). In other words he was the promised Messianic King. What should be noted is that Yeshua never associated the Kingdom of God with a future ecclesiastical organization. Rather the Kingdom of God is the reign of the Jewish Messiah in human hearts (Luke 17:21). Moreover the kingdom is for Yeshua's disciples. Inclusion in the kingdom presupposes a willingness to obey the king. Over the course of his ministry Yeshua taught the people what it meant to live under his royal authority.

And: Grk. kai. the Twelve: Grk. dōdeka (from duo, "two" and deka, "ten"), two and ten, i.e., the number twelve. The number is the usual way by which the Twelve apostles of Yeshua, named in Luke 6:13-16, are referred and distinguished from the many disciples that followed Yeshua. were with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification. Both meanings can have application here. him: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua.

The close relationship the Twelve had with Yeshua was manifested in four ways: (1) sacrificing livelihood and time to be with Yeshua; (2) physically following and staying with Yeshua in all his journeys throughout the land of Israel; (3) closely attending his teaching; and (4) obeying whatever he required of them (Luke 5:11, 28; 6:46; 7:11; 8:9-10; John 6:68; 14:6). See my article The Call of Discipleship.

2 and certain women who had been healed from evil spirits and infirmities: Miriam, the one called Magdalene, from whom seven demons had gone out,

Reference: Matthew 27:55-56; Mark 15:40-41; 16:9; Luke 23:49, 55.

and: Grk. kai, conj. certain: pl. of Grk. tis, indefinite pronoun; a certain one, someone, anyone, anything. This pronoun is often used to distinguish someone of consequence in contrast to others. women: pl. of Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. who: fem. pl. of Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that.

had been healed: Grk. therapeuō, pl. perf. pass. part., may mean (1) to offer helpful service, help out, serve; or (2) reversing a physical condition to restore a person having an illness or infirmity. The second meaning applies here. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. evil: Grk. ponēros, adj., bad or evil and used here to mean marked by deviation from an acceptable moral standard. In the LXX ponēros renders Heb. ra, which can mean evil, bad or of little value, first in Genesis 2:9. Vincent notes that the adjective is applied in medicine to that which spreads destruction or corruption; as the poison of serpents.

spirits: pl. of Grk. pneuma, wind, breath or spirit; which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit. The noun is used here of a supra-natural being, synonymous with the "unclean demon" (cf. Luke 4:33, 36). Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human.

The mention of "healing from evil spirits" can refer to either "oppression," being afflicted with discouragement, depression, doubt or fear; or "possession," being indwelt and controlled by a demon. and: Grk. kai. infirmities: pl. of Grk. astheneia may mean (1) weak in body, sick, sickly; or (2) lacking capacity for something, weak. The first meaning is intended here. The term likely refers to a condition of debilitating illness, sickness, disease, or disability.

Many people in the world are skeptical about claims of divine healing, yet the reality is reported throughout the Scriptures and has been experienced by the people of God in history and the present, including this author. See my article Divine Healing for more information on this subject.

Miriam: Grk. Maria, an interchangeable spelling of Mariam. In the LXX Mariam transliterates Heb. Miryam, "Miriam" in English, first in Exodus 15:20. The name occurs in the Tanakh 15 times, only of the sister of Moses. There are seven women identified as "Miriam" in the Besekh. Christian versions render the name as "Mary." The use of the English "Mary" began with the Tyndale New Testament (1525) and Christians have called these Jewish women by this name ever since. The choice to use "Mary" instead of the Hebrew name "Miriam" can only be to minimize their Jewish identity.

The meaning of the name is not known for certain, although Thayer's Lexicon says its meaning is "rebelliousness" or "obstinacy." With such a negative meaning it's unlikely that the parents would have given this name to their daughter at birth. The best interpretation is offered at BehindtheName.com which says that Miriam "was most likely originally an Egyptian name, perhaps derived in part from mry "beloved" or mr "love." Thayer also notes that Mariam is an exact transliteration of Aramaic Mariam, which is used in the Targums and may explain its presence in the apostolic narratives.

the one: Grk. ho, definite article, but used here as a demonstrative pronoun. called: Grk. kaleō, pres. pass. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The third meaning applies here. Magdalene: Grk. Magdalēnē, a native of Magdala, a fishing village on the western shore of the Sea of Galilee, just a few miles north of Tiberias, the capital of Herod Antipas. The Greek name Magdala (identified as Magadan, Matt 15:39) translates the Heb. Migdol, which means tower, watch-tower or fortress.

The area of Magdala is identified as Taricheae in Josephus (Ant. XX, 8:4; Wars, I, 8:9; II, 13:2; 20:6; 21:3-4; III, 10:1). Taricheae comes from the verb 'taricheuein' to smoke or preserve fish. The Greek historian Strabo (c. 64 B.C. - A.D. 23) mentions that this place had excellent pickling places. Pickled fish was a major export industry of Galilee.

from: Grk. apo. whom: Grk. hos. seven: Grk. hepta, the number seven. demons: pl. of Grk. daimonion, a neuter diminutive form of daimōn ("demon"), for a supra-natural being inferior to God but superior to humans, a fallen angel. In the Besekh the term only has a negative connotation of an evil spirit hostile toward man and God. According to the cases reported in the apostolic narratives they have the power to cause great harm. Scripture is silent on the origin of demons, but they are likely the angels who followed Satan and were cast down to earth (Rev 12:9; cf. 2Pet 2:4; Jude 1:6).

There was a common belief in demons and Jews had many names for them, such as powerful ones, harmers, destroyers, attackers, satyrs, and evil spirits. According to Jewish belief in the first century demons ascend from beneath the earth (cf. 1Sam 28:13) and fill the world. They have access to heaven, and though they belong to Satan's kingdom, God gives them authority to inflict punishments on sinners. Their power began in the time of Enosh (Gen 4:26), but will end in the days of the Messiah. Their main goal is to lead men into sin. They are the cause of some, but not all diseases, and they can also kill (DNTT 1:451).

had gone out: Grk. exerchomai, pluperf., to move away from a place or position, go forth, go out, go away from. The pluperfect tense denotes action in the past that is complete and the results of the action in existence at some point in past time as indicated by the context. Miriam's discipleship began by being delivered of seven demons by Yeshua. Scripture offers no explanation of how she came to be under the inward control of a hostile spirit, but such omission is common to all the stories of demon possession. In these stories Yeshua never blames the individual for being afflicted with a demon. They were victims, not offenders. There is NO evidence that the demonic oppression resulted from personal misconduct (Geldenhuys).

Christian tradition has long described the former life of Miriam as that of a prostitute, even though she was elevated to saint status by the Catholic Church. This slanderous tradition began in 591 with the publication of Homily XXXIII by Pope Gregory the Great. In it he allegorized the seven demons as seven cardinal vices. He then associated Miriam with the "sinful woman" of Luke 7:37-39. What should be noticed is that when Luke introduces Miriam here he makes no connection with the "sinful woman" of the anointing story in the previous chapter.

Because of Pope Gregory's smear of a good woman, passion plays in the Middle Ages often identified Miriam of Magdala with the woman caught in adultery (John 8:3-11), as well. It was because of this association of Miriam as a prostitute that she became the patroness of "wayward women", and "Magdalene houses" became established all over Europe to help save women from prostitution. Some modern films, such as Jesus Christ Superstar and Mel Gibson's The Passion of the Christ, have perpetuated this falsehood of her character. See my article Miriam of Magdala which rebuts the defamation of Miriam.

3 and Joanna, wife of Chuza, a steward of Herod, and Susanna, and many others who were serving them out of their own resources.

Reference: Mark 15:40-41; Luke 3:1; 24:10.

and: Grk. kai, conj. Joanna: Grk. Iōanna, a transliteration of the feminine form of Heb. Yochanan ("YHVH has been gracious"). The name occurs only in Luke, also 24:10 where she is a witness of the empty tomb and the angelic testimony of resurrection. The CJB, MJLT and OJB render the name as Yochanah. While the name does not occur elsewhere in the Bible, Gill notes that the Talmud mentions a Johani, daughter of Retibi (Sotah 22a).

NOTE: There is no "J" letter in Hebrew or Greek, but it is used to substitute for the Hebrew yod [י] and the Greek iota [i] in Bible names. The English alphabet is derived from the Latin alphabet and originally the "J" was a vowel, simply a fancy "I." After the Renaissance (14th-17th century) "J" became a consonant. Thus, many names of persons and places in the English Bible were misspelled in the King James Bible of 1769 with the letter "J" and mispronounced by Christians ever since. See all the "J" names here.

wife: Grk. gunē. See the previous verse. of Chuza: Grk. Chouzas, a personal name meaning "seer" (HBD). The name appears only here in the Besekh. The CJB, MJLT, OJB and TLV render the name as Kuza. Plummer notes that one scholar identifies Chuza as the royal official from Capernaum who appealed to Yeshua to heal his son (John 4:46-47). In that case Chuza would likely be favorably inclined to let Joanna engage in charitable work to support Yeshua.

a steward: Grk. epitropē, an administrator or one having authority, whether as (1) a manager of a household or of lands; or (2) one who has care and tutelage of children (2Macc. 11:2; 13:2; Gal 4:2). The first meaning is intended here. There may be a coincidence here with the mention of Herod telling his royal servants that Yeshua must be Yochanan the Immerser risen from the dead (Matt 14:2).

of Herod: Grk. Herōdēs, a personal name perhaps meaning "son of a hero." The Herod mentioned here is Antipas, the youngest son of Herod the Great by his wife, Malthace, a Samaritan (Josephus, Ant. XVII, 1:3; Wars I, 28:4). Antipas was the last choice of his father for an heir after Archelaus. After the death of his father in 1 BC the Romans divided most of the land of Israel among Herod's named heirs, with half of his kingdom given to Archelaus and Galilee and Perea given to Antipas (Josephus, Ant. XVII, 11:4). See the map here of the land division.

Herod Antipas was given the title Tetrarch, ruler of a fourth," a rank lower than a king. In Roman politics the title of king included a certain amount of independence that Caesar would no longer tolerate in a land known for its uprisings against Roman rule. When Antipas was appointed to his office Caesar Augustus denied him the royal title of "king," although he is identified as "king" in Mark 6:14 according to Jewish custom. His pursuit of the title would eventually lead to his dismissal and exile to Gaul in A.D. 39 under Caligula.

and: Grk. kai. Susanna: Grk. Sousanna, a personal name meaning "lily" (HBD), derived from the Heb. Shoshan or Shoshannah ("lily or lily-like flower) (BDB 1004). Her name appears only here in the Besekh. The CJB, MJLT and OJB render her name as Shoshanah. Susanna was apparently a woman of some means, perhaps a widow. There is no record of how she met Yeshua or any other information of her life (Barker 335).

and: Grk. kai. many: fem. pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. others: fem. pl. of Grk. heteros, adj., adj. used to express difference or distinction, whether another of two or the others or the rest of a group, here the latter. The reference "many others" intends other women and likely includes Miriam, the mother of Jacob ("James") the Less and Joseph ("Joses"), and Salome, the wife of Zebedee and the mother of Jacob and John (Mark 15:40; Matt 27:56). It is even possible that the "sinful" woman in the previous chapter is to be included in this group.

who: fem. pl. of Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, which. were serving: Grk. diakoneō, impf., to serve, especially in meeting of personal needs or attending to in some practical manner; minister, serve. Many versions diminish the active nature of the verb with a translation of "contributing" or "providing." them: masc. pl. of Grk. autos, personal pronoun. See verse 1 above. The plural pronoun alludes to Yeshua and the Twelve mentioned in verse 1. out of: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from.

their own: fem. pl. of Grk. autos. resources: Grk. ho huparchō (from hupo, "under" and archō, "go first"), pl. pres. part., to function or be in a state as determined by circumstance; be, exist, be in possession of. Lexicons concur that the verb is used here of providing out of one's substance or property. Many versions translate the clause to interpret that the women provided financial support (AMP, ERV, EXB, GW, ICB, NASB, NCV, NIRV, NLT, NOG, TLB). It is just as likely that the ambiguous clause refers to providing food from their own stores to feed Yeshua and the apostles.

Parable of Sowing, 8:4-8

Reference: Matthew 13:2-9; Mark 4:1-9.

Luke now presents a significant parable of Yeshua, one of eight found in all three Synoptic Narratives. Liefeld notes that as in Matthew 13:1-23 and Mark 4:1-20, the sequence in verses 4-15, is (1) the parable of sowing, (2) the reason for using parables, and (3) the interpretation of the parable. The traditional name "Parable of the Sower" focuses attention on the one sowing, even though the parable reveals nothing about him. The story really emphasizes four types of soil that receive the seed sown: path-soil, rock-soil, thorn-soil and good soil. Young suggests that "Parable of the Hearers" would be more accurate than "Parable of the Sower" (251). Kasdan favors "Parable of the Soils" (134). Just as important as what receives the seed is the nature of the seed and the lack of discrimination in the sowing.

4 As a large crowd was coming together, and those from each town were traveling to him, he spoke by means of a parable:

As a large: Grk. polus, adj. See the previous verse. crowd: Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. was coming together: Grk. suneimi, pres. part., lit. "be with," come together, used of a crowd gathering by increments; assemble, gather, come together. and: Grk. kai, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. from each: Grk. kata, prep. See verse 1 above. town: Grk. polis. See verse 1 above. The places of residence need not be limited to Galilee (cf. Luke 6:17).

were traveling: Grk. epiporeuomai, pl. pres. mid. part., to go on one's way to a destination; journey, travel. The common translation of "coming" diminishes the force of the verb that conveys journeying from a distance. to: Grk. pros, prep. used to denote proximity or motion; to, toward, with. Here the preposition emphasizes arriving for a face to face encounter. him: Grk. autos, personal pronoun; i.e. Yeshua. he spoke: Grk. legō, aor., to make a statement or utterance, whether oral or written, often used to introduce quoted material. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell.

by means of: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. a parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. The syntax of "spoke by means of a parable" is unique to Luke. Yeshua routinely used parables to instruct crowds in spiritual truth (cf. Matt 13:34; Mark 4:2).

Liefeld notes that Matthew and Mark specify a location for this teaching by the Sea of Galilee, and Mark has Yeshua giving the parable from a boat. Luke omits any mention of the location to focus on the diverse points of origin of the large crowd. The effect is to help the reader visualize a large mixed group of people who represent the various types of "soil" in the parable.

5 "The one sowing went out to sow his seed. And in his sowing, some indeed fell beside the road, and it was trampled upon and the birds of the air devoured it.

The one: Grk. ho, definite article, but used here as a demonstrative pronoun. sowing: Grk. speirō, pres. part., to broadcast seed on the ground, usually by hand, to begin the cultivation process. A participle is a verbal substantive (DM 220), and as such it has an adjectival quality. That is, the action represents a principal function of the person. Some versions translate "the one sowing" as "a farmer" (CEB, CEV, CJB, GW, ISV, TLB, NOG, NCB, NIV, NLT). A figurative use is also implied, since among Israelites "The One" was used in lieu of the sacred name of God (cf. Isa 40:26; 44:24; 45:7; 49:7) and YHVH is depicted as One who sows (Jer 31:27; Hos 2:23).

went out: Grk. exerchomai, aor. See verse 2 above. The verb emphasizes leaving a house to go to the field or land devoted to agriculture. to sow: Grk. speirō, aor. inf. The infinitive expresses purpose. his: Grk. autos, personal pronoun. The pronoun is possessive. seed: Grk. sporos, grain of a plant used for sowing; seed. Plummer suggests that it is possible that the parable applies to what was going on before their eyes. Both barley and wheat were planted in the Autumn in order to harvest in the Spring, although barley matured faster and was harvested first. Hebrew prophets occasionally used the agricultural practice of sowing to illustrate spiritual truth (cf. Isa 28:24-25; 30:23; 32:20; 37:30; 40:24; 55:10; 61:11; Jer 4:3; 12:13; 35:7; Ezek 36:9; Hos 2:23; 8:7; 10:12; Hag 1:6).

And: Grk. kai, conj. in: Grk. en, prep. his: Grk. autos. sowing: Grk. speirō, pres. inf. The infinitive here expresses result. some: Grk. hos, relative pronoun. indeed: Grk. mén, a particle of affirmation; indeed, verily, truly. Many versions do not translate the particle. fell: Grk. piptō, aor., to drop from a relatively high position to a lower position. beside: Grk. para, prep. conveys association between persons, things, or circumstances, used here to denote a close proximity; along, beside, in the presence of.

the road: Grk. ho hodos, with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway. Given that the location is a farmer's field this "road" is either a minor access road alongside of the field or even a path through the field. and: Grk. kai. it was trampled upon: Grk. katapateō, aor. pass., to tread down, trample under foot. and: Grk. kai. the birds: pl. of Grk. ho peteinon, a generic term for bird, whether clean or unclean.

of the air: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4): first, the atmosphere (Matt 6:26); second, interstellar space (Matt 24:29); and third, the transcendent dwelling-place of God (Matt 6:9). Here the noun refers to the atmosphere in which birds fly. This statement may sound like a redundancy, but there are over 20 types of bird that do not fly, including the emus, ostriches and penguins. Birds can fly up to altitudes of 25,000 feet, at which point they are above two-thirds of the atoms of the atmosphere (Humphreys 61).

devoured: Grk. katesthiō, aor., eat up, devour. BAG adds consume and swallow, which might be a better translation since birds don't have teeth to chew food. it: Grk. autos. The described action further limits the type of bird as those that eat seeds. Birds may be identified by their diet. There are 530 species of birds common to Israel. Some prey on other birds, some eat flesh from carcasses, some eat insects, some forage for seeds or fruits and berries, and some are omnivorous, consuming both seeds and small insects.

Liefeld observes that contrary to a modern Western perspective , the ancient Jewish farmer was not immediately concerned about the kind of soil that received seed. Since plowing followed sowing, the trampled ground where people crossed the field might later be plowed under with seed; so it is not excluded from the sowing. The same could be true of the soils in the next two verses. The low yield from the poor soil is overshadowed by the very large yield from the good soil.

6 And other seed fell upon rocky ground, and having come up, it withered, because of not having moisture.

And: Grk. kai, conj. other seed: Grk. heteros, adj. used to express difference or distinction, another or other of two, a second. fell: Grk. katapiptō (from kata, "against, down," and piptō, to fall"), aor., to fall down. The verb occurs only in Luke's writings (also Acts 26:14 and 28:6). upon: Grk. epi, prep., generally a marker of position or location; on, upon, over. rocky ground: Grk. ho petra, rock, which has wide application in Greek literature and Scripture. The term is used of a rock formation as distinct from a single stone, a ledge, a cliff, a cave, and rocky ground as here. Some versions have "rocky ground" (CEV, GW, GNB, NOG, NABRE, NASB, NIV).

Plummer notes that the term does not mean "stony ground," i.e. full of stones, but "rocky ground," i.e. with rock appearing at intervals and with "no depth of earth." The thinness of the soil would cause rapid [sic] germination and rapid [sic] withering; but Luke omits the rapid growth mentioned by Matthew and Mark. (NOTE: "rapid" is a relative term in this context and does not imply the next day. While the first leaf of a cereal grain can appear within two weeks, the complete process of emergence of the cereal plant can take several weeks. See the chart of growth stages here.)

and: Grk. kai. having come up: Grk. phuō, aor. pass. part., an agricultural idiom, to bring forth, come up, grow, grow up, produce. The verb does not imply a mature plant. it withered: Grk. xērainō, aor., to cause a dry non-functioning condition, dry-up, wither. because of: Grk. dia, prep. See verse 4 above. not: Grk. mē, adv., a particle of qualified negation, subjective in nature, ruling out any implications that could be involved with what should or would apply; not, lest (HELPS). having: Grk. echō, pres. inf., to have, hold or possess with a wide range of application. moisture: Grk. ikmas, possessing water, moisture.

Cereal grains as all plants need the absorption of water to kick-start germination. At a minimum, the seed must imbibe 35-45% by weight for germination and reproduction to occur. Yeshua offers a very scientific observation. Rocky ground having shallow soil did not hold enough moisture to give the plant sustaining power for full growth. So the plant that broke through the surface of the ground withered. By biblical definition plants are not living, so they cannot die.

7 And other seed fell in the midst of the thorns; and having come up, the thorns choked it.

And: Grk. kai, conj. other seed: Grk. heteros, adj. See the previous verse. fell: Grk. piptō, aor. See verse 5 above. in: Grk. en, prep. the midst: Grk. mesos, adj., middle, center, in the midst of, among. of the thorns: pl. of Grk. ho akantha, a species of thorn-plant. and: Grk. kai. having come up: Grk. sumphuō, pl. aor. pass. part. grow together, grow at the same time, grow up with. The verb occurs only here in the Besekh. the thorns: pl. of Grk. ho akantha. choked: Grk. apopnigō, aor., cause breathing to stop, choke or suffocate. The verb occurs only in Luke (also verse 33 below). it: Grk. autos, personal pronoun.

In a different area than the rocky ground the good seed fell into soil where young thorns were growing; otherwise the growing together would hardly be possible (Plummer). Indeed the syntax of Matthew and Mark almost implies that the thorns were not yet visible, when the good seed was sown in the midst of them. In this setting the thorns compete with the cereal plant for light, water and nutrients. The thorns could kill the cereal plants by attaching to their roots or the stems, by which nutrients would be sucked from the plant making it weak. The cereal plant would then succumb to disease, starvation, and pest infestation.

8 And other seed fell into the good soil, and having come up produced fruit a hundredfold." Saying these things, he called out, "The one having ears to hear, let him hear."

And: Grk. kai, conj. other seed: Grk. heteros, adj. See verse 6 above. fell: Grk. piptō, aor. See verse 5 above. into: Grk. eis, prep., to or into (indicating the point reached or entered), used of place, time, purpose, or result. the good: Grk. ho agathos, adj., achieving a high standard of excellence in meeting a need or interest, beneficial, useful, helpful or good. soil: Grk. ho gē can mean (1) ground, soil; (2) land as contrasted with the sea; (3) the earth in contrast to the heavens; (4) the inhabited globe; or (5) land within fixed boundaries (BAG). The first meaning applies here.

This area of the field had healthy soil. That is, it contained enough nutrients and moisture for the plants to grow. The good soil was not compacted as the path-soil or rocky-soil, and was free of weeds that would entangle the healthy plants. and: Grk. kai. having come up: Grk. phuō, aor. pass. part. See verse 6 above. produced: Grk. poieō, aor., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The first meaning applies here.

fruit: Grk. karpos generally means the edible product of a plant grown for agricultural purposes. a hundredfold: Grk. hekatontaplasiōn, adj., a hundred times as much. The adjective compares the bountiful nature of the harvest in relation to the amount of seed sown. Saying: Grk. legō, pres. part. See verse 4 above. these things: n.pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. The plural form alludes to the content of the four situations of sowing and the result.

he called out: Grk. phōneō, impf., may mean (1) to utter a sound designed to attract attention, cry out or proclaim; (2) call to oneself, summon, call for, invite; or (3) identify in personal address, call. The first meaning is intended here. The one: Grk. ho, definite article, but used here as a demonstrative pronoun. having: Grk. echō, pres. part. See verse 6 above. ears: pl. of Grk. ous, the anatomical organ of the ear and the faculty of understanding or perception. In Hebrew writing parts of the human body are often used as allusions to behavior, both positive and negative (cf. Matt 5:29f; Rom 6:13; Heb 12:13).

Here the Lord makes a reference to the "ear" in order to make a point. The human ear is a beautifully designed organ to receive sound. The ear, of course, does not pick and choose the sounds it will accept. By turning the physical function of the ear into a metaphor, the Lord could address the root issue in obedience. The metaphor of having "an ear" points to the willingness to learn or to be open to the truth.

to hear: Grk. akouō, pres. inf., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. In the LXX akouō consistently stands for Heb. shama, which not only means to comprehend, but also to accept and obey what has been understood (DNTT 2:173). let him hear: Grk. akouō, pres. imp. The present tense emphasizes to begin and continue the activity. The complete exhortation "he that has ears, let him hear" is a Hebrew idiom that reflects the typical manner of Jewish learning in the first century. Scrolls of Scripture were found in synagogues, not in personal possession, and knowledge of God's Word came from hearing the Scriptures read aloud and memorizing them (cf. Rom 2:13).

The words "let him hear" is a single word in the Greek, a stronger exhortation than it appears on the surface. It is not a permissive directive, but a strong exclamation as if the Lord is yelling to a deaf person, "Hear!!" Moses used a similar command to Israel in reiterating the Torah before their entry into Canaan, "Hear, O Israel, the statutes and the ordinances that I am speaking in your hearing today, learn them and make sure to do them" (Deut 5:1 TLV). Yeshua likewise used the exclamatory imperative "Hear!" on several occasions to introduce important teachings (Matt 13:18; 15:10; 21:33; Mark 4:3; 7:14; Luke 18:6), though the word is usually translated in modern versions with the softer request to "listen."

The call to hear may also be an allusion to a Hebrew practice. The Torah provided that if a man or woman was sold into service as a slave, the owner would set the slave free after six years. However, the slave had the option of remaining in the service of his employer rather than accepting freedom. In that event the owner was to take an awl and pierce the slave’s ear as a sign of permanent ownership (Ex 21:5f). Piercing the ear was a visible sign that the slave lived to hear and obey his master's voice. Thus, David said to God, "My ears You have opened. ... I delight to do Your will, O my God; Your Law is within my heart" (Ps 40:6, 8). Likewise, true disciples delight to do God's will and are ready to respond to the Spirit's voice.

Yeshua does not assume that everyone in his audience or among his disciples will understand and appreciate his instruction. He summed up the reality succinctly in his dialog with the Pharisees – "He who is of God hears the words of God" (John 8:47 BR) and "My sheep hear my voice" (John 10:3 BR). Israel in the time of the Messiah was facing a spiritual crisis not unlike Ezekiel’s time – "Son of man, you dwell in the midst of a rebellious house, which has eyes to see but does not see, and ears to hear but does not hear; for they are a rebellious house" (Ezek 12:2 NKJV). "Let him hear" is an urgent appeal to self-evaluation and action.

Meaning of the Parable, 8:9-15

9 Then his disciples asked him, "What does this parable mean?"

Reference: Matthew 13:10-23; Mark 4:10-20.

Then: Grk. de, conj. used to indicate (1) a contrast to a preceding statement or thought, "but;" (2) a transition in presentation of subject matter, "now, then;" or (3) a connecting particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second meaning applies here. his: Grk. autos, personal pronoun.

disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives and corresponds to Heb. talmid, a student of a Pharisee Sage or Rabbi, such as Shammai and Hillel (cf. Matt 22:15-16; John 9:28). Paul had been a talmid of Gamaliel (Acts 22:3). The focus of the talmid was on learning and living according to the Torah in fulfillment of God's instructions to Israel (Deut 30:14, 20). The devotion to learning also meant adopting and advocating all the traditions developed by the Sages.

The term "disciple" is used most often for followers of Yeshua of which there were many (including women). Discipleship meant more than being a talmid. While the disciples valued Yeshua's superior knowledge, he was much more than a teacher to them. He was the Son of God and King of Israel (John 1:49). Through Yeshua promises made to their ancestors would be fulfilled (Luke 1:68-79; Acts 13:32; Rom 15:8). Moreover, he represented the future hope of the Messianic age (cf. Isa 65:17-24; 66:22-23; Matt 24:3; Luke 18:29-30; John 6:68-69). See my article The Call of Discipleship. The plural noun probably alludes to more than just the Twelve apostles.

asked: Grk. eperōtaō, impf., 3p-pl., to present an inquiry or put a question to someone; ask. him: Grk. autos. What: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. does this: Grk. houtos, demonstrative pronoun. parable: Grk. parabolē. See verse 4 above. mean: Grk. eimi, pres. opt., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). This is a special use of eimi, seeking to know the significance of the existence of the parable.

In Matthew the disciples ask Yeshua his reason for teaching with parables (Matt 13:10). Mark simply says that the disciples asked about the parable (Mark 4:10), but Luke is more specific in stating that the disciples asked Yeshua to explain the meaning of the parable. The question does not imply that the disciples did not grasp the straight forward meaning of the story. They could get the idea that not every type of soil is conducive for plant growth. But they also knew Yeshua was saying something more important than what's found in a farmer's almanac.

10 And he said, "To you it has been granted to know the mysteries of the kingdom of God, yet to the rest it is in parables, so that 'seeing they may not see, and hearing they may not understand.'

Reference: Isaiah 6:9; Matthew 13:14; Mark 4:12; John 12:40; Acts 28:26-27.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 4 above. To you: Grk. humeis, pl. second person pronoun. it has been granted: Grk. didōmi, perf. pass., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, or entrust. The perfect tense points to a decision in the past before Yeshua's ministry began. to know: Grk. ginōskō, aor. inf., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The first meaning applies here; i.e., to learn and understand.

the mysteries: pl. of Grk. ho mustērion, that which awaits divine disclosure or interpretation; mystery, secret. In the LXX mustērion occurs only in writings of the Hellenistic period (DNTT 3:502), first translating Aram. raz, a secret (Dan 2:18-19, 27-30, 47; 4:9) and then in apocryphal works (Tobit 12:7; Wis. 2:22). The term "mystery" alludes to the fact that there are deep truths that God had kept secret (cf. 1Cor 2:7-8; Eph 3:9). The concept of God's secrecy was originally explained to Moses, "The secret things belong to ADONAI our God, but the things revealed belong to us and to our children forever" (Deut 29:28 [29] TLV).

Amos then declared, "Surely the Lord ADONAI does nothing unless He reveals His secret to His servants the prophets" (Amos 3:7 BR). As indicated here a mystery is a reality or plan that God kept concealed from His people but finally revealed to the apostles (cf. Eph 3:5). of the kingdom: Grk. ho basileia. of God: Grk. ho theos. See verse 1 above. God had communicated several mysteries to his prophets, but the meaning remained obscure, in effect hidden in plain sight. God's secret counsels were necessary because man cannot really be trusted (John 2:24f).

Satan engages in unceasing warfare against God’s kingdom and would certainly use any intelligence to hinder God’s workings (John 10:10; cf. Eph 6:12; 1Th 2:18; 1Pet 5:8). The phrase "mystery of the kingdom of God" may include other revealed mysteries:

● the mystery of the good news (Rom 16:25; Eph 6:19),

● the mystery of God (1Cor 2:1, 7; Rev 10:7),

● the mystery of the resurrection (1Cor 15:51),

● the mystery of the Messiah and His people (Eph 1:9; 3:4; 5:32),

● the mystery of lawlessness (2Th 2:7),

● the mystery of the faith (1Tim 3:9) and

● the mystery of godliness (1Tim 3:16).

yet: Grk. de. to the rest: Grk. ho loipos, remaining of what's left, other, rest of. The noun refers to those not considered disciples, i.e., members of the public. it is in: Grk. en, prep. parables: pl. of Grk. parabolē. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. The parallel passage in Matthew has Grk. hoti, "that." The conjunction indicates that Yeshua was purposeful in his quoting from Isaiah 6:9. The quotation reverses the order of the clauses in the LXX and MT, as well as summarizing the clauses instead of providing a word-for-word repetition.

seeing: Grk. blepō, pl. pres. part., may mean (1) possess the physical ability to see; (2) use one's eyes to take note of an object; (3) be looking in a certain direction; or (4) to have inward or mental sight. The fourth meaning has application here. they may not: Grk. mē, adv. see: Grk. blepō, pres. subj., 3p-pl. and: Grk. kai, conj. hearing: Grk. akouō, pl. pres. part. See verse 8 above. they may not: Grk. mē. understand: Grk. suniēmi, pres. subj., 3p-pl., to grasp the significance of a word or action, to understand or to comprehend. It is worth considering that the subjunctive mood is used to express mild contingency or probability; it looks toward what is conceivable or potential.

The intention of quoting from Isaiah is not to imply a divine imposition of spiritual blindness in order to reject. The metaphorical language of "seeing" and "hearing" could be alluding to idolatry (Isa 44:9-17), since idols are described as being deaf and dumb (Ps 115:5-7; 135:16-17; Isa 44:18). Thus, the rebellious Israelites became like the idols they worshipped. The simplicity of these metaphors caused the sophisticates of Isaiah's day to scorn him as fit only to teach little children (Isa 28:9-10). Yet, the metaphors accurately depicted the spiritual condition of Judah's elite.

The paradoxical announcement was a reality check, not a purpose statement (cf. Ezek 18:23; 33:11). Isaiah was called to be the voice of God to a rebellious people, not to utter dark sayings and deprive people of the truth. The reaction of closed ears and eyes represented not only disinterest but willful unbelief. The word of God was not too difficult for them to understand (Deut 30:11), but Isaiah's hearers chose to reject the message of God. Isaiah was to speak for God, but he needed to realize that the people would not respond as God wished (2Pet 3:9). This instruction would keep Isaiah from judging the success of his ministry on how many souls "were saved." Thus, in faithfulness to his mission Isaiah called the people to repentance (Isa 30:15; 44:22).

In Yeshua's ministry the unbelieving Jews heard the same words as the believing Jews and in terms of the signs and wonders produced by Yeshua, the unbelieving Jews saw the same thing as the believing Jews. Yeshua recognizes the irony and lament in Isaiah's message as suiting his own situation. He challenges his apostles to brace themselves for rejection. Yet, according to the parable of the soils there were good hearts that would hear and understand and as a result experience healing and forgiveness and produce the forecasted harvest.

11 "Now the parable means this: the seed is the Word of God.

Now: Grk. de, conj. the parable: Grk. ho parabolē. See verse 4 above. means: Grk. eimi, pres., lit. "is." See verse 9 above. this: Grk. houtos, demonstrative pronoun. the seed: Grk. ho sporos. See verse 6 above. Yeshua does not offer any explanation of the identity of the one sowing. Noteworthy is that in the parable of the wheat and tares Yeshua identifies the one sowing the good seed as the Son of Man, i.e., himself (Matt 13:37). Yet, in this parable the identity of the sower is not relevant to the point the story.

is: Grk. eimi, pres. the Word: Grk. ho logos is used primarily for a vocalized expression of the mind, as communication ranging broadly in extent of content and variety of form; word, discourse, message or teaching. of God: Grk. ho theos. See verse 1 above. Matthew has the "word of the Kingdom." A parallel description can be found in other passages (Ps 97:11; 2Esdr 9:31).

The expression "Word of God" (for Heb. dabar Elohim) occurs six times in the Tanakh as a divinely inspired prophetic message (Jdg 3:20; 1Sam 9:27; 2Sam 16:23; 1Kgs 12:22; 1Chr 17:3; Prov 30:5). A parallel expression is "the Word of ADONAI [the LORD]" (for Heb. dabar YHVH), which occurs over 200 times in the Tanakh (first in Gen 15:1), but only 28 times in the Besekh, all in the apostolic narratives. The expression "Word of God" occurs 31 times in the Besekh of a message proclaimed by Yochanan the Immerser, Yeshua or the apostles.

Previously in Luke the "Word of God" is the message of Yochanan the Immerser (Luke 3:2), the content of which based on a passage in Isaiah 40 called for repentance and immersion to receive forgiveness of sins as preparation for the coming of the Messiah. Then the "Word of God" is the message of Yeshua (Luke 5:1), the content of which based on Isaiah 61 (Luke 4:18) declared the good news of the Kingdom of God (Luke 4:43). The expression invariably calls forth an obedient response to action. Of interest is that the expression occurs rarely in the other apostolic narratives (Mark 7:13; John 10:35), but four times in this Gospel and twelve times in Acts.

As demonstrated in the proclamations of Yochanan and Yeshua the Word of God is good news of God's favor to fulfill covenantal promises to Israel. Plummer notes that the similarity between the seed and the Word of God lies especially in the vital power which the seed secretly contains. A cereal grain seed possesses concentrated kinetic energy which enables it to break through the much heavier soil. The seed also contains all the genetic information and nutrients it needs to grow into a plant and regenerate a thousand grains.

The creative, revelatory, saving and strengthening power of the Word of God is emphasized in other verses (Num 11:23; 2Cor 6:7; 1Th 1:5; Heb 1:3; 4:12; 11:3). Yet for all its transformative power there are some conditions that may hinder the success of the sowing the Word of God, as illustrated in the next three verses. Verse 15 illustrates the success of the Word of God. Because of the explanation of the result of sowing in the next four verses describes four groups of people Kasdan notes that the Talmud speaks of a parallel story that describes four kinds of disciples (134):

"There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion." (Pirke Avot 5:12)

12 And those beside the road are those having heard; then the devil comes and takes away the word from their heart, so that lest having believed they should be saved.

Reference: Matthew 13:19; Mark 4:15.

And: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. beside: Grk. para, prep. See verse 5 above. the road: Grk. ho hodos. See verse 5 above. are: Grk. eimi, pres., 3p-pl. See verse 9 above. those: pl. of Grk. ho. having heard: Grk. akouō, pl. aor. part. See verse 8 above. then: Grk. eita, adv. introducing what is next in a sequence, 'then,' or 'next.' the devil: Grk. ho diabolos, properly, a slanderer; a false accuser; unjustly criticizing to hurt and condemn to sever a relationship (HELPS). Matthew has "the evil one" and Mark has "Satan."

In the LXX diabolos translates Heb. ha-satan, "adversary," first in Job 1:6 as the celestial adversary (+13 times in Job alone). The nouns "devil" and "Satan" are not personal names, but synonyms used in Scripture to describe the activity of a celestial being who opposes God, His Messiah and His people. The devil (aka "Satan") was created by God in the beginning with all the other angels. Precisely when and how Satan became evil remains a mystery. Hints as to his origin are found in the taunt against the king of Babylon in Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19, which indicate that the devil was originally created as a kerub, a glorious celestial being with wings (cf. Gen 3:24; Ex 25:20).

Satan's downfall occurred because of a desire to be greater than ADONAI. Satan then led a rebellion against God so that a third of the angels followed him (cf. Rev 12:3-4, 7-9). An early reference to the fall of angels is found in the book of Job. Eliphaz reported that he was visited in the night by a spirit (Job 4:14-15) who complained, "against His angels He charges error" (Job 4:18). As a result Satan has a large organization to do his bidding on earth (cf. Eph 6:12). The rebellion resulted in Satan and his followers being ejected from heaven and thrown down to the earth (cf. Isa 14:12-15; Ezek 28:17; Luke 10:18; Rev 12:9).

Yeshua will later inform his disciples that the devil, "was a murderer from the beginning, and stood not in the truth, because truth is not in him. When he speaks the lie, he speaks of his own things; because he is a liar, and the father of it" (John 8:44 BR). The devil lied to Chavah (Gen 3:4) and incited Cain to commit murder (Gen 4:7). The devil "comes only to steal, slaughter, and destroy" (John 10:10 BR).

comes: Grk. erchomai, pres. mid., to come or arrive, with focus on a position from which action or movement takes place. and: Grk. kai, conj. takes away: Grk. airō, pres., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. the word: Grk. ho logos. See the previous verse. from: Grk. apo, prep. their: pl. of Grk. autos, personal pronoun. heart: Grk. ho kardia, the pumplike organ of blood circulation, used here fig. of the seat of spiritual life, "the soul or mind," with its thoughts, passions, desires, appetites, affections, and purposes.

so that: Grk. hina, conj. lest: Grk. mē, adv. having believed: Grk. pisteuō, pl. aor. part., to have confidence in the reliability or trustworthiness of some thing or someone. In the Besekh the verb often has the sense of a personal trust in God's power and His nearness to help. they should be saved: Grk. sōzō (from saos, 'free from harm'), aor. pass. subj., 3p-pl., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, here the latter, whether the guilt of sin or the wrath of God; deliver, save, rescue.

In the LXX sōzō translates no less than 15 different Hebrew verbs, but the most important yasha, to deliver and save (e.g., 1Sam 23:5), and malat, to escape, deliver, save (e.g., 1Kgs 1:12). The verbs are used in relation to various external threats and bodily peril, especially enemies (DNTT 3:206). Two important principles may be noted in the Tanakh. First, deliverance may come about through men, even though possessing significant limitations (e.g., Gideon, Jdg 7:2). Second, the pious Israelite was aware that deliverance comes ultimately from God Himself (Ps 18:2; 44:3). It is by His power and name that foes are vanquished and evil defeated.

Yeshua illustrates the reality of spiritual warfare. Spreading the good news is a threat to the dominion of the evil one, so the devil roams the earth as a spiritual predator to hinder or destroy the work of God (1Pet 5:8). Yeshua does not explain how the devil can actually remove the Word of God from someone's heart, but the expression is probably idiomatic for the devil's use of doubt and contradiction to foster distrust in the message, as well as inciting adversaries among family members or others to argue against believing in Yeshua.

13 And those on the rocky soil are those, when they have heard, receive the word with joy; and these have not a root; who believe for a season, and in a time of testing fall away.

Reference: Matthew 13:20-21; Mark 4:16-17.

And: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. on: Grk. epi, prep. the rocky soil: Grk. ho petra. See verse 6 above. are those: pl. of Grk. hos, relative pronoun. when: Grk. hotan, temporal marker; when, whenever. they have heard: Grk. akouō, aor. pass. subj., 3p-pl. See verse 8 above. receive: Grk. dechomai, pres. pass., 3p-pl., to receive, frequently with the connotation of enthusiastic acceptance. the word: Grk. ho logos. See verse 11 above. with: Grk. meta, prep., which may be used (1) as a marker of association; with, among; or (2) as a sequential marker; after, behind. The first usage is intended here.

joy: Grk. chara (from chairō, "to rejoice"), joy, delight, gladness, a source of joy. These persons responded to the message with emotion. Indeed they make decisions according to their feelings and not facts. and: Grk. kai, conj. Yeshua then provides two reasons for spiritual failure, both internal and external. these have: Grk. echō, pres., 3p-pl. See verse 6 above. not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. a root: Grk. rhiza, root, normally used of a tree and other plants (Mark 4:6), but here fig. of lacking a deep experience of divine truth. who: pl. of Grk. hos. believe: Grk. pisteuō, pres., 3p-pl. See the previous verse.

for: Grk. pros, prep. a season: Grk. kairos, time or season, which is used here for a limited or short period of time. These persons did not make a decision of the will and thus made no firm commitment of loyalty. and: Grk. kai. in: Grk. en, prep. a time: Grk. kairos. of testing: Grk. peirasmos may mean either (1) a means to determine quality or performance, test or trial; or (2) exposure to possibility of wrongdoing, temptation. Bible versions are divided between "temptation" and "testing," but both meanings could apply here. The second reason for spiritual failure would include opposition of unbelieving relatives and social contacts, as well as temptation to return to the sinful life.

fall away: Grk. aphistēmi, pres. pass., 3p-pl., to withdraw oneself from a place, to depart, stay away or withdraw. The parallel passages use the verb skandalizō, "to stumble." Stern comments that Yeshua's point is that poorly rooted believers, whose commitment is inadequate to carry them through times of temptation, harassment and persecution, "fall away" from faith. Exell comments that these persons hastily make a religious profession, but they forget altogether to count what the real cost of such a profession amounts to (Luke 14:28). Plummer notes that in all times of moral and spiritual revival persons who are won easily at first, but apostatize under pressure, are likely to form a large portion (cf. Heb 3:1-2).

14 And that having fallen into the thorns are those having heard, and proceeding is choked by cares and riches and pleasures of life, and do not mature.

Reference: Jeremiah 12:13; Matthew 13:22; Mark 4:18-19.

And: Grk. de, conj. that: Grk. ho, definite article, but used here as a demonstrative pronoun. The singular form refers to the seed. having fallen: Grk. piptō, aor. part. See verse 5 above. into: Grk. eis, prep. the thorns: pl. of Grk. ho akantha. See verse 7 above. are: Grk. eimi, pres., 3p-pl. See verse 9 above. those: pl. of Grk. houtos, demonstrative pronoun. having heard: Grk. akouō, pl. aor. part. See verse 8 above. and: Grk. kai, conj. proceeding: Grk. poreuomai, pl. pres. mid. part., may mean (1) to move from one area to another; to go or to make one's way, journey, travel; or (2) in an ethical sense, to conduct oneself, live, walk. The second meaning applies here. As used here the verb points to living according to personal values.

is choked: Grk. sumpnigō, pres., to choke utterly, to crowd upon. The verb depicts the competition between the thorns and the seed for moisture and nutrients with the thorns dominating. The present tense emphasizes that the process is not quick. by: Grk. hupo, prep., lit. "under," but used here to denote agency; "under the influence of." The thorns are interpreted as three matters that hinder spiritual growth. cares: pl. of Grk. merimna, uneasiness of mind or spirit; distraction, anxiety, concern, care. Anxieties may arise from the inconveniences of life as well as tragedies. and: Grk. kai. riches: pl. of Grk. ploutos may mean (1) wealth, in a material sense; or (2) fig. of abundant supply. The first meaning applies here. The noun denotes the pursuit of financial security.

and: Grk. kai. pleasures: pl. of Grk. hēdonē, pleasure in terms of what is pleasing to the physical senses. The term could refer to that which is good or morally neutral, but especially sinful, such as immorality. of life: Grk. ho bios, the state of being alive, and fig. the way a person invests the gift of physical life. In Hellenistic culture the pursuit of the good life, pleasurable activities, especially athletic events, and personal financial success were top priority. Jews were not immune to this corrosive influence. and: Grk. kai. do not: Grk. ou, adv. mature: Grk. telesphoreō, pres., 3p-pl., to bring fruit to maturity or perfection. The verb occurs only here in the Besekh. In the circumstances the seed is not able to grow into a mature plant with grain to harvest.

15 Now that seed in the good soil, these are those having heard the Word in a noble and good heart, hold fast, and bear fruit by perseverance.

Reference: Matthew 13:23; Mark 4:20.

Now: Grk. de, conj. that seed: Grk. ho, definite article, but used here as a demonstrative pronoun. in: Grk. en, prep. the good: Grk. ho kalos, adj., meeting a high standard, often with a focus on a moral aspect; choice, excellent, fine, good. The adjective is used here to denote fertility. soil: Grk. gē. See verse 8 above. The good soil is rich in the nutrients necessary for plant germination and growth. these: pl. of Grk. houtos, demonstrative pronoun. The pronoun refers to the plants that grow from the sown seed. are: Grk. eimi, pres., 3p-pl. See verse 9 above. those: pl. of Grk. hostis, relative pronoun. See verse 3 above. The pronoun is used here of people.

having heard: Grk. akouō, pl. aor. part. See verse 8 above. the Word: Grk. ho logos. See verse 11 above. The noun is shorthand for "Word of God." in: Grk. en. an noble: Grk. kalos. Here the adjective denotes being virtuous (AMPC). and: Grk. kai, conj. good: Grk. agathos, adj. See verse 8 above. heart: Grk. kardia. See verse 12 above. As a character description having a "noble and good heart" does not denote being sinless, although it would seem to contradict the Christian doctrine of total depravity. The phrase is really an idiomatic expression for a readiness to hear the Word of God and willingness to act upon the demands of the Messianic message.

hold fast: Grk. katechō, pres., 3p-pl., to hold fast, keep secure, keep possession of, retain. Lumby notes that the verb is the opposite of "forgetful hearers" (Jas 1:25). and: Grk. kai. bear fruit: Grk. karpophoreō, pres., 3p-pl., to be active in producing the product of a growing process. The verb points to the productivity connected with the completion of the growing cycle and readiness for the hundredfold harvest (verse 8). The version of the parable in Matthew and Mark include different levels of harvest, "thirty, sixty, hundredfold."

The different levels of harvest might suggest the variety in the souls responding to the kingdom message, but the numbers also inform the apostles that they would be more successful in some places than other places. In any event, beginning with Pentecost there would be a great harvest of thousands of Jewish disciples. The promise of the good soil bearing fruit is similar to the Messianic promise of Isaiah:

"For as the earth brings forth its sprouts, and as a garden causes things sown to spring up, so ADONAI Elohim will cause justice and praise to spring up before all the nations." (Isa 61:11 TLV)

by: Grk. en. The preposition is used here to stress means. perseverance: Grk. hupomonē, capacity for resolute continuance in a course of action; endurance, perseverance or steadfastness. Committed hard work is necessary to bring about a harvest, whether of grain or souls. Many versions have "patience," but hupomonē depicts the opposite of aphistēmi ("fall away") in verse 13 above (Plummer). The mention of perseverance does not occur in the parallel versions of Matthew and Mark and stresses that the hundredfold harvest does not come at once (Lumby). The noun also implies a cost to be paid to bring about the harvest, but the ultimate benefits will outweigh the cost.

"Amen, I tell you," Yeshua replied, "there is no one who has left house or brothers or sisters or mother or father or children or property, for My sake and for the sake of the Good News, 30 who will not receive a hundred times as much now in this time, houses and brothers and sisters and mothers and children and property, along with persecutions; and in the olam ha-ba, eternal life." (Mark 10:29-30 TLV)

Parable of the Lamp, 8:16-18

Plummer notes that Luke has gathered into one section sayings which Matthew has scattered in three different places (Matt 5:15; 10:26; 13:12). Mark and Luke are here very similar and consecutive.

16 "Now no one having lit a lamp covers it with a container, or puts it under a bed; but puts it on a lampstand, so that those entering in may see the light.

Reference: Matthew 5:15; Mark 4:21.

Now: Grk. de, conj. no one: Grk. oudeis (from ou, "not" and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, none, nothing. having lit: Grk. haptō, aor. part., lit. "to touch," to cause to be in a burning state by touching with fire. a lamp: Grk. luchnos, an oil-fed portable vessel for providing light and usually set on a stand (Abbott-Smith). In the first century the term referred to small oil and wick lamps used in household dwellings. The translation of "candle" and "candlestick" in the KJV is misleading to modern readers, since the molded candle in use today was not invented until the Middle Ages.

Yeshua then states two nonsensical actions that would never be done with a burning lamp and then presents the logical action that would be taken. covers: Grk. kaluptō, pres., to cover or conceal, usually in a physical sense of concealing from view. it: Grk. autos, personal pronoun. with a container: Grk. skeuos, a vessel or implement of any kind. The term is used here of a household container or vessel that held something measured, whether dry or liquid. Matthew and Mark have the term modios, a container for dry-goods. Covering the lamp with a vessel would cut off oxygen needed for a fire to burn and effectively extinguish the flame and so deny light to the room. The word picture is parallel to the steward who buried his talent and thus denied its usefulness (Matt 25:18).

or: Grk. ē, conj. involving options and is used as (1) a marker of an alternative, "or;" or (2) a marker indicating comparison; than, rather than. The first meaning applies here. puts it: Grk. tithēmi, pres., to arrange for association with a site; lay, put, place or set. under: Grk. hupokatō, prep., indicating 'at a lower level than;' under, underneath, beneath. a bed: Grk. klinē, a structure for lying down, which can range from a litter or stretcher or a more fixed structure as a mat or couch, here the latter. Lumby notes that the ancient Jews had nothing resembling the modern bed with the sleeping surface elevated off the floor. Sleeping occurred on divans, or on mats laid upon the floor. Yeshua states the obvious objection to the action as with the vessel. Putting the lump under the bed would risk putting out the flame.

but: Grk. alla, adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. puts it: Grk. tithēmi, pres. on: Grk. epi, prep. a lampstand: Grk. luchnia, refers to the stand upon which a luchnos, or lamp, was placed or hung. After all, the purpose of the lamp is give light to a room, even in the daytime, since ancient houses had few windows. so that: Grk. hina, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. entering in: Grk. eisporeuomai, pl. pres. part., to go in, to come in, to enter, whether a locality or a structure, here the latter.

may see: Grk. blepō, pres. subj., 3p-pl. See verse 10 above. the light: Grk. ho phōs, that which serves as a revealing or disclosing medium; light. Light as a physical illumination was the first created thing (Gen 1:3) and in the Tanakh light is a frequent image for God or God's presence or favor (Ps 27:1; 36:9; Isa 2:5). Coming into a lighted room provides a sense of safety as well as practical use of the living space. For visitors entering the light represents the "welcome mat" of hospitality.

Plummer notes that by answering the question of the disciples (verse 9) and explaining the parable of sowing to them, Yeshua had kindled a light within them. They must not hide it, but must see that it spreads to others. The noun phōs could have a particular figurative meaning here. Yeshua himself is "the light of the world" (John 8:12; 9:5; 11:9; 12:35-36) and disciples are to be bold witnesses of him to the world (Acts 1:8). Second, the light could also be figurative for the mysteries mentioned in verse 10 above and those entering into the Body of Messiah are privileged to be instructed in their meaning (cf. Job 12:22; Eph 3:8-9). Third, the light can also allude to the seed sown, since it is the Word of God (cf. Ps 119:105).

17 For there is not a hidden thing that will not become visible, nor a secret thing that will not be known and come to light.

Reference: Matthew 10:26; Mark 4:22.

For: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. there is: Grk. eimi, pres. See verse 9 above. not: Grk. ou, adv. See verse 13 above. a hidden thing: Grk. kruptos, adj., not open to or recognizable by the public; hidden, secret, private. that: Grk. hos, relative pronoun. will not: Grk. ou. become: Grk. ginomai, fut. mid. See verse 1 above. visible: Grk. phaneros (from phainō, "bring to light or cause to appear"), adj., in a state or condition that makes observation possible; apparent, evident, known, manifest, recognizable or visible.

nor: Grk. oude, conj., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. a secret thing: Grk. apokruphos, adj., secret or hidden away. that: Grk. hos. will not: Grk. ou mē, lit. "not, not." The double negative ou mē is the strongest form of denial with ou emphasizing the fact and mē emphasizing the wish. be known: Grk. ginōskō, aor. pass. subj. See verse 10 above. and: Grk. kai, conj. come: Grk. erchomai, aor. subj. See verse 12 above. to: Grk. eis, prep. The preposition emphasizes the transition from one state to another. light: Grk. phaneros. Some versions translate the last phrase "come into the open" (GNB, MSG, NIV, NLT).

The poetic parallelism of this saying really provides an application of the saying in verse 16. The truth of God's Word cannot be hidden or suppressed regardless of the efforts of the devil. The omnipotent Creator will insure that His Word is proclaimed to the world and the Light of God will enlighten every man (John 1:9). In Matthew the saying forms a part of the charge to the apostles to be bold in proclaiming Yeshua. God intends that the "mysteries" revealed to the apostles not be held as private knowledge but shared in the instruction of those seeking salvation.

The saying here can also have an independent negative proverbial application. Sin cannot be hidden from God and eventually even other people will find out (cf. Num 32:23; Ps 90:8; Isa 59:12; 1Cor 4:5; 2Cor 4:2; Heb 4:13). When sin in the congregation becomes known it must be confronted and the offender disciplined (Matt 18:15-19).

18 Therefore, take care how you hear; for whoever might have, to him more will be given; and whoever might not have, even what he thinks to have will be taken away from him."

Reference: Matthew 13:12; 25:29; Mark 4:24-25.

Therefore: Grk. oun, an inferential conj., which is used here to indicate a conclusion connected with data immediately preceding, "so, therefore, consequently, then." The inference is drawn from the sayings in the two previous verses. take care: Grk. blepō, pres. imp., 2p-pl., lit. "see!" See verse 10 above. The entreaty invokes "seeing" with the mind to engage in careful consideration. how: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? you hear: Grk. akouō, pres., 2p-pl. See verse 8 above. Yeshua mixes metaphors to emphasize that contemplation must lead to decision-making that results in obedience.

for: Grk. gar, conj. whoever: Grk. hos an, relative pronoun. See verse 2 above. The pronoun has broad application and could be rendered "anyone" (CJB, NABRE, WE). might: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. have: Grk. echō, pres. subj. See verse 6 above. The subjunctive mood emphasizes the hypothetical nature of the proposition.

to him: Grk. autos, personal pronoun. more will be given: Grk. didōmi, fut. pass. See verse 10 above. The Amplified Version interprets the promise to mean that whoever has a teachable heart will be given more understanding. Whoever welcomes the Word of God and appropriates it, becomes worthy and capable of receiving more insight (Plummer). Lightfoot likens this claim to a rabbinic saying that God "gives wisdom to one who already has wisdom" (Berachot 55a), quoting Daniel 2:21, "He gives wisdom to wise men and knowledge to men of understanding" (NASU).

and: Grk. kai, conj. whoever: Grk. hos. might: Grk. an. not: Grk. mē, adv. See verse 6 above. have: Grk. echō, pres. subj. The subjunctive mood again stresses the hypothetical nature of the proposed scenario. This person does not actually appropriate the Word of God. even: Grk. kai. what: Grk. hos. he thinks: Grk. dokeō, pres., to form an opinion, to suppose. The verb is singular to conform to the singular pronoun, but some versions incorrectly make the verb plural with "they" (CEB, CEV, GNB, NCV, NIV, NLT, NRSV). Plummer says the verb is used here of self-deception.

to have: Grk. echō, pres. inf. The infinitive is a verbal noun and may express purpose or result, here the latter. In this case the result is a "conceived result," that is, he arrogantly thinks he knows something when in reality he is ignorant. will be taken away: Grk. airō, fut. pass. See verse 12 above. from: Grk. apo, prep. him: masc. of Grk. autos, personal pronoun. Plummer observes that not appropriating truth when it's recognized, causes its loss, and further results in having less power of recognizing it in the future. Geldenhuys concurs saying that,

"The indifferent and disobedient ones will lose even the little measure of spiritual knowledge and joy of life which they possess. Their hearts and lives will become darker and poorer."

Levine goes further, recognizing the implied threat of divine judgment, and says, "Those who do not follow Yeshua will suffer eschatological loss" (117). That is, the "taking away" occurs in the Messianic judgment as depicted in the parable of talents (cf. Matt 25:28-29). In that parable the man who failed to make use of what his master had given him will suffer complete loss of that which he had received and especially loss of the favor of his master (the Lord), being cast away from the presence of the Lord (Matt 25:30; cf. 2Th 1:9-10).

Family Visit, 8:19-21

19 Now his mother and brothers came to him, and they were not able to get near him because of the crowd.

Reference: Matthew 12:46; Mark 3:31.

Now: Grk. de, conj. Matthew and Mark place the following incident before the parable of sowing, and have Yeshua inside a house (Matt 12:36; Mark 3:20). While none provide any temporal or seasonal reference Luke gives the exact chronology in relation to the parable (cf. Luke 1:3). his: Grk. autos, personal pronoun; i.e., Yeshua. mother: Grk. hē mētēr, properly a female birth parent, but also a woman who exercises the control, influence and authority of a mother (Rom 16:13). Yeshua's mother, Miriam, is first introduced in the nativity narratives as a young virgin Jewish woman betrothed to Joseph living in Nazareth, and chosen by God to be impregnated by the Holy Spirit in order to give birth to the Messiah of Israel and heir to David's throne (Matt 1:16, 18-24; Luke 1:27-35).

Luke mentions her by name 12 times, but only in the nativity narrative. Previous to this incident Miriam had performed duties required in the Torah of a new mother (cf. Luke 2:21-24, 39-41). She then resided with Joseph her husband in Nazareth and gave birth to more children during Yeshua's youth (Luke 2:39, 51). Joseph's presence is not mentioned thereafter and most Bible scholars assume that Joseph died sometime before Yeshua's public ministry began. Miriam's residence after the nativity narratives is never mentioned, but she was present with Yeshua in Cana for a wedding (John 2:1). She may have moved to Capernaum after Yeshua made his home base there (Matt 4:13), since local people mentioned knowing her (John 6:42).

and: Grk. kai, conj. brothers: pl. of Grk. ho adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. Here adelphos refers to Yeshua's half-brothers of whom he had four: Jacob ("James"), Judah ("Judas"), Joseph ("Joses") and Simon (Matt 13:55). Except for Jacob and Judah (who both penned letters included in the Besekh), nothing is known of these siblings but that they were the children of Miriam and Joseph and resided in Nazareth. Miriam also gave birth to at least two daughters (Mark 6:3).

The use adelphos and not suggenēs ("connected by lineage, relative") to describe the relationship between Yeshua and his half-brothers is significant and rebuts the Catholic tradition of Miriam's supposed perpetual virginity and that Yeshua was the only child she ever bore. The plural noun in this verse indicates at least two, probably Jacob (to whom the resurrected Yeshua had appeared, 1Cor 15:7) and Judah, but all four might be implied.

came: Grk. paraginomai, aor. mid., to make one's way so as to be present; come, arrive, be present. to: Grk. pros, prep. him: Grk. autos. and: Grk. kai. they were not: Grk. ou, adv. able: Grk. dunamai, impf. mid., 3p-pl., the quality or state of being capable. to get near: Grk. suntunchanō, aor. inf., come together with, get close to, meet with. him: Grk. autos. because of: Grk. dia, prep. See verse 4 above. The preposition here expresses causality. the crowd: Grk. ho ochlos. See verse 4 above. Here the crowd consists of those listening to the parable of sowing. The crowd must have been large and tightly packed for Yeshua's family to be unable to get near him.

20 And it was reported to him, "Your mother and your brothers are standing outside, wishing to see you."

Reference: Matthew 12:47; Mark 3:32.

And: Grk. de, conj. it was reported: Grk. apaggellō, aor. pass., to report or announce, may mean (1) to report back in response to a directive; or (2) to relate as the result of first-hand experience, observation or other source of direct information; relate, report, declare. The second meaning is intended here. to him: Grk. autos, personal pronoun. Your: Grk. su, second person pronoun. mother: Grk. hē mētēr. See the previous verse. and: Grk. kai, conj. your: Grk. su. brothers: pl. of Grk. ho adelphos. See the previous verse. are standing: Grk. histēmi, perf., 3p-pl., cause to be in a place or position; place, set, stand. outside: Grk. exō, adv. of place, outside, used of a position that beyond a limit or boundary.

wishing: Grk. thelō, pl. pres. part., to have a desire for something or have a purpose for something; desire, will, wish. to see: Grk. horaō, aor. inf., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. you: Grk. su. It is possible from their physical position Miriam and her sons could not physically see Yeshua, but the phrase "wishing to see" implies visiting face-to-face.

Mark explains the purpose of the family visit in this unusual narrative: "And those belonging to him having heard of this, went out to take custody of him; for they [religious leaders] were saying, "He is out of his mind" (Mark 3:21). The family overreacted for two reasons. First, Yeshua had so many demands on his time that he was not even able to eat regularly (Mark 3:20). Second, Yeshua received public censure from religious leaders that he was possessed by Beelzebul and cast out demons by the prince of demons (Mark 3:22). It could be that Miriam may have decided that her son needed the support of his family, so they all went to check on his condition and invite him home for some rest and recuperation.

21 And answering he said to them, "My mother and my brothers are these who are hearing and doing the Word of God."

Reference: Matthew 12:46-50; Mark 3:33-35.

And: Grk. de, conj. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. he said: Grk. legō, aor. See verse 4 above. to: Grk. pros, prep. them: pl. of Grk. autos, personal pronoun. The pronoun refers to those who brought the message from his family and he gives a reply for them to take back to his family. My: Grk. egō, first person pronoun. mother: Grk. mētēr. See verse 19 above. and: Grk. kai, conj. my: Grk. egō. brothers: pl. of Grk. adelphos. See verse 19 above. Yeshua assures his mother Miriam that he had a support network.

are: Grk. eimi, pres., 3p-pl. See verse 9 above. The use of family references to those not immediately related signifies that the disciples are equally dear. these: pl. of Grk. houtos, demonstrative pronoun. who: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. are hearing: Grk. akouō, pl. pres. part. See verse 8 above. As used here the verb implies not only listening but having an attitude of compliance. and: Grk. kai, conj. doing: Grk. poieō, pl. pres. part. See verse 8 above. the Word: Grk. ho logos. See verse 11 above. of God: Grk. ho theos. See verse 1 above. The last clause implies responding to the requirements of the good news, that of confessing and repenting of sins as well as committing to the demands of discipleship.

Plummer comments that Yeshua's reply is not a denial of the claims of family ties, nor does it necessarily imply any censure of his family members. He simply asserts that there are far stronger and higher claims. Family ties at best are temporal; spiritual ties are eternal. Moreover, the closest blood-relationship to the Messiah had no claim to admission into the Kingdom of God. No one becomes a child of God because of human parentage (John 1:13). Yeshua also does not say "my father," not merely because Joseph was not present, but because in the spiritual sense that relationship is filled by God alone.

Yeshua provides an important definition of a spiritual sibling. Mark's account gives the definition as "whoever does the will of God, he is My brother and sister and mother" (Mark 3:35). Matthew's account is parallel: "whoever does the will of My Father who is in heaven, he is My brother and sister and mother" (Matt 12:50). The definition in Matthew echoes the petition of the Lord's Prayer, "Our Father in Heaven … Your will be done" (Matt 6:9-10). Thus, a spiritual sibling is one who knows God and lives according to His commandments (cf. 1Jn 2:3). A professed believer who rejects God's holy standards can only be a "so-called brother" (1Cor 5:11).

22 Now it came to pass on one of the days also he and his disciples got into a boat, and he said to them, "Let us cross to the other side of the lake." And they launched out.

Reference: Matthew 8:23; Mark 4:36.

Now: Grk. de, conj. it came to pass: Grk. ginomai, aor. mid. See verse 1 above. on: Grk. en, prep. one: Grk. heis, adj., the number one. of the days: pl. of Grk. ho hēmera, may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The fourth meaning applies here. also: Grk. kai, conj. he: Grk. autos, personal pronoun. Many versions insert the name of the Lord here.

and: Grk. kai. his: Grk. autos. disciples: pl. of Grk. mathētēs. See verse 9 above. This number would have included some of the Twelve apostles, but the narrative does not give the number of disciples that accompanied Yeshua. got: Grk. embainō, aor., to go in, get in or step in. into: Grk. eis, prep. a boat: Grk. ploion in biblical times denoted any vessel that could go out on a body of water, whether lake, inland sea or ocean; used frequently of the fishing boats on the Sea of Galilee. The fishing boat was an open craft some twenty to thirty feet in length (Ellis). In modern times "ships" are vessels that can traverse oceans, whereas "boats" cannot, and this distinction probably guides Bible translation.

In 1986 an ancient fishing boat was discovered in the Sea of Galilee after a drought caused the water level of the Sea to drop dramatically. The find consisted of the hull of a fishing boat measuring 8.3m (27.23 ft) long, 2.3m (7.5 ft) wide and 1.3m (4.3 ft) deep. A boat of this kind would have been able to carry up to 15 people. The boat has been dubbed "the Jesus boat" because it has been dated to the first century. See the picture and story here. However, the size and capacity of the boat used by Yeshua on this occasion is unknown. Peter's fishing boat could hold a crew of seven (cf. Luke 5:2-3; John 21:2-3).

and: Grk. kai. he said: Grk. legō, aor. See verse 4 above. to: Grk. pros, prep. them: pl. of Grk. autos. Let us cross: Grk. dierchomai, aor. subj., 1p-pl., to move within an area from one area to another, to go or pass through, pass over. The subjunctive mood has a hortatory function here (Rienecker). This is only the second time that Yeshua proposed a joint course of action to his disciples (cf. Mark 1:38). to: Grk. eis. the other side: Grk. ho peran, adv., on the other side, here corresponding to the direction of east.

of the lake: Grk. ho limnē, a body of fresh or salt water of considerable size, surrounded by land. "Lake" is a more precise description than "Sea." Indeed Luke never calls this inland body of water a "sea" and the other narratives never call it a "lake" (Plummer). And: Grk. kai. they launched out: Grk. anagō, aor. pass., 3p-pl., to conduct from a lower place to a higher, to lead or bring up. The verb is used here as a technical nautical term; put to sea, set sail.

23 And as they were sailing he fell asleep. And a storm of wind descended on the lake, and they began to be swamped and were in danger.

Reference: Matthew 8:24; Mark 4:37-38.

And: Grk. de, conj. as they: pl. of Grk. autos, personal pronoun. were sailing: Grk. pleō, pl. pres. part., to sail, travel by sea, voyage. he fell asleep: Grk. aphupnoō, aor., to pass from wakefulness to a state of sleeping, fall asleep. The verb occurs only here in the Besekh. The subject of the verb is Yeshua. And: Grk. kai, conj. a storm: Grk. lailaps, a sudden storm, squall, whirlwind, or hurricane. of wind: Grk. anemos, the wind in the sense of the air currents that influence weather. In general the air currents normally move out of the west, although wind locally can come from any direction. The wind is very important in the hydrologic cycle to transfer water vapor from the oceans to the land in the form of precipitation.

descended: Grk. katabainō, aor., to proceed in a direction that is down. on: Grk. eis, prep., lit. "into." the lake: Grk. ho limnē. See the previous verse. Such storms result from differences in temperatures between the seacoast and the mountains beyond. The Sea of Galilee lies 680 feet below sea level. It is bounded by hills, especially on the east side where they reach 2000 feet high. These heights are a source of cool, dry air. In contrast, directly around the sea, the climate is semi-tropical with warm, moist air. The large difference in height between surrounding land and the sea causes significant temperature and pressure changes.

Strong winds thus drop to the sea, funneling through the hills. The Sea of Galilee is small, and these winds may descend directly to the center of the lake with violent results. When the contrasting air masses meet, a storm can arise quickly and without warning. Small boats caught out on the sea are in immediate danger. The Sea is relatively shallow, just 200 feet at its greatest depth. A shallow lake is "whipped up" by wind more rapidly than deep water, where energy is more readily absorbed. ("Sea of Galilee," ChristianAnswers.net)

and: Grk. kai. they began to be swamped: Grk. sumplēroō, impf. pass., 3p-pl., may mean (1) fill up completely, or (2) filling up with a temporal focus, 'take place," be in progress. The first meaning applies here in the sense of water pouring into the boat from wave action. The imperfect tense here is inceptive to emphasize the process of filling. and: Grk. kai. were in danger: Grk. kinduneuō, impf., 3p-pl., be exposed to danger, be at risk. Water was filling the boat faster than it could be bailed out, creating a danger of sinking.

24 And having come to him they woke him, saying, "Master, Master, we are perishing!" And having awakened he rebuked the wind and the surging of the water, and they stopped, and it became calm.

Reference: Matthew 8:25-26; Mark 4:38-39.

And: Grk. de, conj. having come to him: Grk. proserchomai, pl. aor. part., to approach from a point to a person or place; come, go to, approach. A number of versions insert the name of the Lord here with the verb. they woke: Grk. diegeirō, aor., 3p-pl., to wake up, to rouse from slumber in the physical sense. him: Grk. autos, personal pronoun. At least two of the disciples took action to awaken Yeshua, but none of the narratives identify them. Seasoned fishermen would be focused on saving the boat, so these disciples were likely not of that trade.

saying: Grk. legō, pl. pres. part. See verse 4 above. Master: Grk. epistatēs, voc., one recognized as an authority, master, sir, teacher. Ellicott notes that the term literally means the head or president of a company, but sometimes used also of the head-master of a school or gymnasium. The noun occurs only in Luke's narrative and always in addresses to Yeshua. Matthew has "Lord" and Mark has "Teacher." Master: Grk. epistatēs, voc. The repetition of the title adds force and emphasizes the urgency of the situation. Only Luke doubles the title used in the address.

we are perishing: Grk. apollumi, pres. mid., 1p-pl., may mean (1) cause severe damage; destroy, kill, ruin; or (2) experience disconnection or separation; lose, perish, die. The second meaning applies here with the focus on an immediate threat to life. And: Grk. de. having awakened: Grk. diegeirō, aor. pass. part. he rebuked: Grk. epitimaō, aor., to express urgently to elicit compliance; reprimand, warn, reprove or rebuke. the wind: Grk. ho anemos. See the previous verse.

and: Grk. kai, conj. the surging: Grk. kludōn, wavy tumult, rough surf, a depiction of wave action against the boat. of the water: Grk. ho hudōr, the physical element of water, here of the lake. The choice of the verb "rebuked" may imply the natural elements were under demonic control on this occasion considering Yeshua's next appointment (cf. Job 1:18-19). Lumby notes that Mark alone preserves the two words uttered "Hush! be stilled!" the first to silence the roar, the second the tumult.

and: Grk. kai. they stopped: Grk. pauō, aor. mid., 3p-pl., engage in cessation of an activity or state; cease, finish, stop. The plural form refers to the wind and the waves. and: Grk. kai. it became: Grk. ginomai, aor. mid. See verse 1 above. calm: Grk. galēnē, a relaxed condition, stillness on the body of water. The storm ended as abruptly as it began. Creation responded to the Creator. The sudden reversal of the storm recalls these Psalms,

"You respond to us in righteousness with awe-inspiring works —O God of our salvation— hope of all ends of the earth and farthest seas, 7 who establishes mountains by His power, being girded with might, 8 who stills the roaring of the seas, the roaring of their waves, and the tumult of the peoples." (Ps 65:6-8 TLV)

"So they cried out to ADONAI in their distress, and He brought them out of their troubles. 29 He stilled the storm to a whisper—the waves were hushed. 30 They were glad when it became calm, and He led them to their desired haven." (Ps 107:28-30 TLV)

Seeing that Yeshua's miracle reflects the psalms shows how the Besekh sets about establishing Yeshua's divinity (Stern 931).

25 And he said to them, "Where is your faith?" And having been fearful they marveled, saying to one another, "Who then is this, that he commands even the winds and the water, and they obey him?"

Reference: Matthew 8:26; Mark 4:40-41.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 4 above. to them: pl. of Grk. autos, personal pronoun. Where is: Grk. pou, adv. of place; where, at which place. your: Grk. humeis, pl. second person pronoun. faith: Grk. pistis (from peithō, "to persuade, be persuaded"), incorporates two primary facets of meaning: (1) that which causes trust and faith, i.e., faithfulness or reliability, and (2) trust or confidence in an active sense (BAG). The second meaning applies here. Nicoll comments that the question preserved by Luke is a mild rebuke compared to Matthew and Mark who include the question "Why are you afraid?"

The question implies that with the fear of impending death from the storm the disciples did not consider that when Yeshua said "let us cross the lake" he would insure the goal was accomplished and that Yeshua's miraculous powers would extend to the natural elements. And: Grk. de. having been fearful: Grk. phobeomai, pl. aor. pass. part., to fear. The verb has two basic meanings that are opposite: (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here and describes their emotional state during the storm. The miracle resulted in a "sea change" in attitude.

they marveled: Grk. thaumazō, aor., 3p-pl., be extraordinarily impressed; to wonder, be amazed, astonished, impressed and thus to admire. saying: Grk. legō, pl. pres. part. to one another: Grk. allēlōn, reciprocal pronoun; each other, one another. Who: Grk. tís, interrogative pronoun. See verse 9 above. then: Grk. ara, conj., a marker of inference based on a preceding matter or statement; so, then. is: Grk. eimi, pres. See verse 9 above. this: Grk. houtos, demonstrative pronoun. that: Grk. hoti, conj. that links two sets of data, 'that' or 'because,' here the former.

he commands: Grk. epitassō, pres., to arrange upon, give a charge, a command or an order. even: Grk. kai. the winds: pl. of Grk. ho anemos. See verse 23 above. and: Grk. kai. the water: Grk. ho hudōr. See the previous verse. and: Grk. kai. they obey: Grk. hupakouō, aor., 3p-pl., to be in compliance, to obey. him: Grk. autos. The apostles began to grapple with the implications of the miracle. Yeshua was clearly more than just the Messiah and a healer. Plummer comments:

"There was nothing incredible in the question. Their ideas of the Christ and His powers were very imperfect; and this was probably the first time that they had seen Him controlling the forces of nature. Their experience as fishermen told them how impossible it was in the natural course that such a storm should be followed immediately by a great calm. The fear which accompanies this question or exclamation is not that which the storm produced, but that which was caused by a sudden recognition of the presence of supernatural power of a kind that was new to them."

Exorcism in the Decapolis, 8:26-33

The following story is also found in Matthew 8:28-34 and Mark 5:1-20. There are some significant similarities and differences in narrative details between the three accounts. All three accounts agree that after experiencing the storm and Yeshua's sovereign control of the elements the party arrived on the eastern shore of the Sea of Galilee. Matthew reports that Yeshua was met by two demon-possessed men whereas Mark and Luke report only one. Matthew identifies the region as the "country of the Gadarenes," whereas Mark and Luke say it was the "country of the Gerasenes." All three reports concur that in the course of exorcism the demons were permitted to enter a herd of pigs which then perished in the Sea of Galilee.

26 And they sailed to the region of the Gerasenes, which is opposite Galilee.

Reference: Matthew 8:28; Mark 5:1.

And: Grk. kai, conj. they sailed: Grk. katapleō, aor., 3p-pl., to sail down (from the deep sea to the shore). The verb occurs only here in the Besekh. to: Grk. eis, prep., lit. "into." the region: Grk. ho chōra, a stretch of territory in contrast with owned property, region or area. of the Gerasenes: pl. of Grk. ho Gerasēnos, from or belonging to Gerasa. However, some manuscripts read Gergesēnōn, belonging to Gergesa, and others read Gadarēnōn, belonging to Gadara. See the Textual Note below. Gerasēnos does not occur in the LXX, but Gergesēnos does as a translation of Heb. Girgashai, "Girgashite," a Canaanite people (Gen 15:21; Deut 7:1; Josh 3:10).

Yeshua's destination is given as the "region" of the Gerasenes, not the city of Gerasa. Stern suggests that since there were three towns prominent in the region east of the Sea of Galilee and nearby—Gergesa, Gadara, and Gerasa—the same "country" might reasonably have been named for all of them (90). Another consideration is that the "country of the Gerasenes" may refer to the man's point of origin. Although "Gerasa" is difficult geographically, it is appropriate symbolically, since the Hebrew root grš means "to banish" and is a common term for exorcism (Marcus 342; cited in Biblical Historical Context).

We should also note that the phrase "region of the Gerasenes," as well as "region of the Gadarenes," is an indirect reference to the Decapolis, a territory bordered on the north by the Tetrarchy of Philip, on the west by Perea and on the south and east by the Nabatean Kingdom. Luke chose not to use the territorial name "Decapolis," which occurs only three times in the Besekh (Matt 4:25; Mark 5:20; 7:31). See the map here. The Decapolis included a group of ten free cities organized on the Greek model and founded during the Seleucid period, brought under Hasmonean control by John Hyrcanus, and "liberated" by the Roman general Pompey.

The ten cities included Gadara and Gerasa. Under Roman rule, the cities of the Decapolis were never under the authority of any of the Herod family or the Roman procurator of Judaea. Instead, the cities were allowed considerable political autonomy under Roman protection. Each city functioned as a city-state with jurisdiction over an area of the surrounding countryside. The Decapolis did have a Jewish population and Yeshua's journey there was part of his mission to bring salvation to the lost sheep of the house of Israel (Matt 15:24).

Gerasa was located about 35 miles southeast of the lake (NIBD 415). The town is noteworthy by the fact of the King's Highway passing through it. The King's Highway ran from Damascus south through Ashtaroth, the Decapolis, and Nabatea to Elath on the Red Sea and to Arabia. Prior to the first century Gerasa was a great and splendid city and is first mentioned as taken after a siege by Alexander Janneus in 85 B.C. (Josephus, Wars I, 4:8). Gerasa marked the eastern limit of Perea (Wars III, 3:3).

Gadara was located about six miles southeast of the Sea of Galilee (NIBD 397). The jurisdiction of Gadara, as a chief city in this region, extended over the country east of the Sea, including the lands of the subordinate town, Gerasa. The figure of a ship frequently appears on its coins: conclusive. proof that its territory reached the sea. The place might therefore be called with propriety, either "land of the Gerasenes," with reference to the local center, or "land of the Gadarenes," with reference to the superior city (ISBE).

which: Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, which. is: Grk. eimi, pres. See verse 9 above. opposite: Grk. antipera, adv., on the opposite side or shore. The adverb occurs only here in the Besekh. Plummer notes that the adverb could apply to the whole of the east shore. Galilee: Grk. ho Galilaia, from Heb. ha-Galil, ("circle"), lit. "the Galil." Galilee was the territory originally given to the tribes of Naphtali, Asher, Issachar, Zebulun, and Dan. Galilee was bounded on the west and north by the Province of Syria, on the east by the Jordan and Sea of Galilee and on the south by Samaria. See the map here.

Among Jews the territory was divided between Upper Galilee and Lower Galilee, although the dividing line between the two areas is no longer known. The province was a very fertile region that included 240 cities and villages (Josephus Life §45; Wars III, 3:1-2), of which the names of forty are recorded by Josephus (Merrill 17). Galilee is referred to as "Galilee of the nations" (Isa 9:1; Matt 4:15), which alludes to the foreign domination by successive empires of Assyria, Babylonia, Persia, Greece and then Rome. International trade routes also passed through Galilee bringing many visitors of foreign nations.

Regardless of the presence of foreigners the population of Galilee was predominately Jewish (Merrill 16), which included both traditional or orthodox Jews, Hellenized Jews and Hellenistic Jews. Galilee was the home of Judas, the founder of the Jewish sect of Galileans, who instigated a rebellion in A.D. 6 against paying taxes to the Romans (Acts 5:37; Ant. XVIII, 1:1; XX, 5:2; Wars II, 8:1). While Judas and his followers perished from Roman retaliation, the movement lived on in the party of the Zealots (Ant. XVIII, 1:6). Thus, Galilee was the home of passionate hatred of the Romans and hunger for Messianic deliverance.

Some commentators suggest that Luke's location reference of "opposite Galilee" is characteristic of a foreigner writing for foreigners. On the contrary it is merely characteristic of Luke's habit of providing details for Theophilus. Liefeld suggests that Luke may have added the clause at the end of the verse simply as a general geographical explanation. Plummer suggests that "opposite Galilee" could apply to the whole of the east shore, but more likely is that Luke intends "opposite Capernaum" where Yeshua had left for this boat trip. Lumby notes that Gergesa is nearly opposite of Capernaum in terms of latitude.

Textual Note

Original manuscripts are divided between three names (Gadara, Gerasa, and Gergesa), but modern Greek texts (Nestle and UBS), decided that a stronger case could be made for Gerasa (Metzger 121). The principal manuscript evidence is as follows:

Gadarēnōn (Gadarenes): Alexandrinus (5th c.), Washington (5th c.), Old Syriac (3rd-5th c.); Peshitta, Gothic (4th c.), Diatessaron (2nd c.).

Gerasēnōn (Gerasenes): p75 (early 3rd c.), Vaticanus (4th c.), Cambridge (6th c.), Old Latin (4th/5th c.), Vulgate (4th c.), Syriac-Harclean (3rd-5th c.), Coptic-Sahidic (3rd-6th c.), Tertullian (220), Cyril (444).

Gergesēnōn (Gergesenes): Sinaiticus (4th c.), Athos (6th c.), Coptic-Boharic (3rd-6th c.), Armenian (4th/5th c.), Ethiopic (6th c.), Georgian (5th c.), Syriac-Palestinian (3rd-5th c.), Titus-Bostra (378), Cyril (444).

All three locations have early mentions with "region of the Gadarenes" the earliest in the second century (Diatessaron). The Textus Receptus and the Majority Text read "Gadarenes" and this name is preserved in several versions (BRG, DARBY, JUB, KJV, MEV, NKJV, NLV, NMB, RGT, WE, WEB, YLT). The UBS text committee gave the reading of Gerasēnōn a "C" rating, meaning there was considerable doubt as to the correct reading and they had difficulty deciding among the variants. However, the majority of the UBS committee chose "Gerasēnōn" on the basis of superior Alexandrian and Western texts and the "probability" that Gadarēnōn was a scribal assimilation (Metzger).

The conclusion of the UBS committee does not explain how the reading of Diatessaron could be an "assimilation." Of interest is that the NA-25 committee gave Gerasēnōn a "D" rating, meaning a very high degree of doubt that it was the correct reading (GNT 240).

27 And he, having stepped out on the land, was met by a certain man from the city having demons. And for a long time he did not wear clothing, and was not staying in a house, but in burial caves.

Reference: Matthew 8:28; Mark 5:2.

The narratives of Mark and Luke provide a valuable guide to understanding demon possession, which refers to an unclean spirit cohabiting a person's body and influencing his attitudes and actions. Most of the mentions of demons in the apostolic narratives pertain to possession as here. The only occasion mentioned in Scripture in which Satan indwelt a person was Judas in order to accomplish his betrayal and facilitate the arrest of Yeshua (Luke 22:3; John 13:2, 27).

Eight distinct symptoms of demon possession may be noted in this story. See my commentary on Mark 5:1-13 for the list of eight symptoms. Too many Christians are inclined to diagnose possession when it's not present. (See Kurt Koch, Occult Bondage and Deliverance, Kregel Publications, 1970; pp 57-58.) The first symptom is the plain declaration that demons (plural) were in possession of the man.

And: Grk. de, conj. he: Grk. autos, personal pronoun; i.e., Yeshua. having stepped out: Grk. exerchomai, aor. part. See verse 2 above. The verb depicts Yeshua's exit from the boat. on: Grk. epi, prep. the land: Grk. ho gē. See verse 8 above. was met: Grk. hupantaō, aor., draw up close for encounter; meet, go to meet. by a certain: Grk. tis, indefinite pronoun. See verse 2 above. man: Grk. anēr, an adult man as contrasted biologically with a woman without regard to marital status. In Greek literature the noun especially emphasized manliness and was used of warriors and heroes (DNTT 2:562).

from: Grk. ek, prep. the city: Grk. ho polis. See verse 1 above. The location reference could allude to the mention of Gerasenes in the previous verse and intends Gerasa as the man's original home of record. The "city" might also be the town nearest Yeshua's point of debarkation from the boat. having: Grk. echō, pres. part. See verse 6 above. demons: pl. of Grk. daimonion. See verse 2 above. Possession by multiple demons, as further explained in verse 30, seems extraordinary and no explanation is offered of how this was accomplished in a practical sense. The gang of evil spirits oppressed the man, making his life a misery.

And: Grk. kai, conj. for a long: Grk. hikanos, adj., of a quality or extent that is quite enough, used here in a temporal sense. time: Grk. chronos may mean (1) a span or period of time, or (2) a point or definite moment in time. The first meaning applies here. he did not: Grk. ou, adv. wear: Grk. enduō, aor. mid., provide covering, to clothe and wear. clothing: Grk. himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality.

Lumby comments that the man may have been naked, since the tendency to strip the .person of all clothes is common among madmen. However here the text only says that he wore no outer cloak. He may have had on the chiton, or under-garment, and it could have been in a poor condition.

and: Grk. kai. was not: Grk. ou. staying: Grk. menō, impf., to remain in a situation for a length of time; abide, remain, stay. in: Grk. en, prep. a house: Grk. oikia may mean either (1) a habitable structure, house; or (2) fig. a group within a house, household or family. The first meaning is intended here, but there is the implication that he was cut off from his family. but: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. in: Grk. en. burial caves: pl. of Grk. ho mnēma, a place for depositing the remains of a deceased person held in memory; grave, tomb. Most versions have "tombs" but some have "burial caves" (CJB, ERV, EXB, GNB, ICB, NCV).

Placing corpses in caves or rock-sepulchers outside of towns was universal Jewish practice during all time periods (DNTT 1:263-264). The mention of burial caves here and the description of the terrain in verse 33 below offer general indicators of where Yeshua met the demoniac. The location may well correspond to the town which William M. Thomson (1806-1894) discovered during a pilgrimage to Lebanon and the holy land (The Land and The Book, 1872; ii. 34-38) under the name of Gergesa on the steep eastern bank.

The church father Origen (185-253) reported that there was an ancient city called Gergesa on the eastern shore of the Sea of Galilee opposite Capernaum near a cliff lying beside the lake (Book VI, §24). Plummer says that it is well-known that along the eastern shore of the Sea of Galilee near the ruins of a village called Khersa (or Kursi) there are in certain places steep rocky slopes, and even today, many tombs to be seen in the rocks. See a report by David Q. Hall regarding his visit to the area here.

Kursi is an archaeological site in the Golan Heights containing the ruins of a Byzantine monastery and identified by tradition as the site of the following story. See the article on Kursi here. Part of the archaeological site is now an Israeli national park. A marble slab with Aramaic text discovered in December 2015 seems to indicate that the settlement had, as of c. A.D. 500, a Jewish or Jewish-Christian population. See also the report in the Times of Israel on the finding of the Aramaic text.

Ellis concurs suggesting that the stated location probably corresponds to the modern town of Kersa on the eastern shore. A mile south of Kersa there is a "steep bank" (verse 33), now some forty yards back from the shore. Noteworthy is that Luke does not say the story occurs in a city. Moreover, there is no evidence that Yeshua entered any of the towns in the region. See the map of Gergesa here.

28 Then having seen Yeshua, and having cried out he fell before him, and in a loud voice said, "What is between me and you, Yeshua, Son of God, the Most High? I beg of you do not torment me."

Reference: Matthew 8:29; Mark 5:7.

This verse describes three symptoms of demon possession. Then: Grk. de, conj. having seen: Grk. horaō, aor. part. See verse 20 above. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, "Jesus" in Christian Bibles. The presence of the definite article would signify "the one called." Yeshua is a contraction of the Hebrew name Y’hoshua ("Joshua"), which means "YHVH [the LORD] is salvation" (BDB 221). The meaning of his name was explained to Joseph by an angel, "You shall call his name Yeshua, for he will save his people from their sins" (Matt 1:21). For more information on the meaning of his name and his identity see my article Who is Yeshua? The coincidence of meeting on the shore could only have been a foreordained appointment. Seeing Yeshua prompted a dramatic response from the man.

and having cried out: Grk. anakrazō, aor. part., to let out a loud vocal sound. he fell before: Grk. prospiptō, aor., to fall down before or at the feet of in expression of profound respect or devotion. him: Grk. autos, personal pronoun. The falling was not involuntary, but intentional in order to make his appeal. This ancient deferential custom involved kneeling so as to put the face on the ground (cf. Gen 17:3, 17; 19:1; 42:6; Num 16:22; Ruth 2:10; Josh 16:14; Esth 8:3; 1Chr 21:16; 2Chr 20:18; Luke 5:12). The man exhibited the symptom of disintegration, the splitting of the personality. The demoniac runs to Yeshua for help, yet cries out in fear.

and: Grk. kai, conj. in a loud: Grk. megas, adj., exceeding a standard and therefore impressive, "large" or "great," here characterizing volume of sound. voice: Grk. phōnē, voice or sound, here referring to speech produced by the vocal chords. said: Grk. legō, aor. See verse 4 above. What: Grk. tís, interrogative pronoun. See verse 8 above. to me: Grk. egō, first person pronoun. and: Grk. kai. to you: Grk. su, second person pronoun. This is the literal rendering of the question in Greek.

Most versions translate the fragmentary question as a coherent thought "What have I to do with You" or "What have you to do with me." Lumby notes that the Greek construction appears in the LXX in two incidents in which David rebukes Abishai the son of Zeruiah (2Sam 16:10; 19:22). The Hebrew construction in both verses is mah li v'lakem, "what have I to do with you." In the second incident David clarifies the point of the question: "that you should be to me today an adversary [Heb. l'satan]?" (2Sam 19:22 BHIB). Thus, the demoniac was asking Yeshua if he had come to be an adversary to him.

Yeshua: Grk. Iēsous, voc. The man next exhibited hyperaesthesia, an excessive sensibility. Through the demon's power the man had clairvoyant powers. He knew immediately who Yeshua really was. Son: Grk. huios, voc., a male offspring or descendant, whether by direct birth, adoption or by more remote ancestry and fig. sharing the same nature as his father. of God: Grk. ho theos. See verse 1 above. The title alludes to the declaration in the nativity narrative that the son of Miriam by the Holy Spirit by virtue of divine incarnation would be called "son of God (Luke 1:35).

the Most High: Grk. ho hupsistos, adj., a superlative that means being positioned at the uttermost upward point in status, generally translated as "Most High" as a name for deity. In the LXX hupsistos translates Heb. Elyon, Highest, Most High, a theocratic title, first in Genesis 14:18 where Melchizedek is identified as the priest of El Elyon. Elyon occurs some 30 times in the Tanakh as a synonym of Elohim and YHVH (e.g. Deut 32:16; 2Sam 22:14; +22 times in Psalms). This name of God emphasizes that He dwells in the highest heavens (Deut 10:14; Ps 68:33; 148:4) and He is the possessor or King of heaven and earth (Gen 14:19, 22; Ps 47:2).

The title occurs on the lips of several Bible characters to identify the Creator as the God of the Hebrew people (Num 24:16; Dan 3:26; 4:24, 32; 5:18, 21; 7:18, 22, 25, 27). Matthew does not add the title, but Mark does and as Luke follows the word order of the Hebrew El Elyon. Most modern versions reverse the word order to render the title as "Most High God." The use of the divine title is comparable to an early incident of a demoniac declaring Yeshua to be the Holy One of God (Mark 1:34; Luke 4:34). See the Additional Note below.

I beg: Grk. deomai, pres. mid., direct a request with focus on appeal for assistance, the nature of which is nuanced by the context; ask, beseech, entreat, pray, plead, request. of you: Grk. su, second person pronoun. do not: Grk. mē, adv. torment: Grk. basanizō (from basanos, "torment"), aor. subj., to examine in a judicial sense by using torture. me: Grk. egō, first person pronoun. The man may have feared Yeshua would torment him as local leaders mentioned in the next verse. However, the demons feared something much worse. Relevant is the fact that in the parable of Lazarus the rich man after death went to Hades, described as a place of torment (Grk. basanos) (Luke 16:23, 28). Lumby notes that the appeal echoes the statement of Jacob, "the demons...believe and tremble" (Jas 2:19).

Additional Note: The Significance of Elyon

Plummer suggests that the form of direct address indicates that the man is not a Jew, and makes the further leap that the owners of the swine were not Jews. He then asserts that Elyon is a name for God which seems to be usual among heathen nations. He refers to Melchizedek who is identified as a king and priest of Elyon (Gen 14:20, 22) as a Canaanite. Balaam, a Mesopotamian prophet, uses it (Num 24:16). The prophet Micah puts it into the mouth of Balaam (Mic 6:6); Isaiah, into the mouth of the king of Babylon (14:14). It is used repeatedly in the Babylonian proclamations in Daniel (Dan 3:26; 4:24, 32; 5:18, 21; 7:18, 22, 25, 27). The girl with a spirit of divination at Philippi employs it (Acts 16:17).

In my view Plummer has totally misinterpreted and misrepresented the text. There is nothing in the narrative that requires assuming the demoniac or the herdsmen were not Jewish. Calling Melchizedek a Canaanite is an insult. His ancestry and tribal connection is unknown (Heb. 7:3) and as a priest of the God of Abraham he would not have belonged to any idolatrous nation. Balaam's use of the title is in the context of a Spirit-inspired oracle as a reference to the God of Israel. Micah does not put the title in Balaam's mouth, but includes it in his own prophetic message. The use in Isaiah is actually by Lucifer or Satan, who wanted to be equal with God.

In Daniel 3:26 the title is used by Nebuchadnezzar in recognition of Elyon being the God of the Hebrews. In the rest of the verses the title is used either by Daniel himself or by Gabriel in a revelation to Daniel. The use of "Most High" by the young girl in Philippi is actually the same as in this story. She was demon possessed and her speech was demon-inspired. The title is only used in reference to the God of the Jews. Elyon is a Hebrew title for the God of Israel and wherever it appears in Scripture it always has that meaning. The use of Elyon by two Jewish demoniacs (Mark 5:7/Luke 8:28; Acts 16:17) emphasizes the fear of the demons for the omnipotent Creator of the universe.

29 For he had commanded the unclean spirit to come out from the man. For many times it had seized him; and he was bound, being kept under guard with chains and shackles, and breaking the bonds he was driven by the demon into desolate places.

Reference: Mark 5:3-5.

For: Grk. gar, conj. See verse 17 above. he had commanded: Grk. paraggellō, aor., to give authoritative direction; command, charge, order, instruct, direct. In the Besekh the verb is used of a wide variety of instructions, whether practical or ethical. the unclean: Grk. ho akathartos, adj., impure or unclean, used here in an ethical or moral sense contrary to holiness, generally associated with wicked behavior. The adjective marks a complete rebellion against the rule and will of God. spirit: Grk. ho pneuma, wind, breath or spirit; which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit.

The noun is used here of a supra-natural being, synonymous with the "unclean demon" (cf. Luke 4:33, 36). Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human. The singular form of "unclean spirit" probably refers to the principal leader of the "many demons" mentioned in the next verse.

to come out: Grk. exerchomai, aor. inf. See verse 2 above. from: Grk. apo, prep. the man: Grk. ho anthrōpos, human being, man or mankind. The noun is used here of an adult male. The command probably immediately followed the question of the demoniac. Luke then summarizes the history of the man prior to meeting Yeshua. For: Grk. gar. many: pl. of Grk. polus, adj. See verse 3 above. times: pl. of Grk. chronos may mean (1) a span or period of time, or (2) a point or definite moment in time. The plural form emphasizes a succession of moments. it had seized: Grk. sunarpazō, pluperf., take forcibly under control; seize. him: Grk. autos, personal pronoun. Luke emphasizes that the man was a victim of an attack by one particular demon.

and: Grk. kai, conj. he was bound: Grk. desmeuō, impf. pass., to bind together, to fetter, used here to mean binding with physical restraints. being kept under guard: Grk. phulassō, pres. pass. part., to guard or watch, used here in the sense of carrying out uninterrupted vigilance by a sentry. with chains: pl. of Grk. halusis, a chain, specifically used of a manacle or handcuff. Chains were made of metal, thus heavy and cumbersome enough to make escape or flight extremely difficult. The plural form may signify two chains to bind the arms and hands.

and: Grk. kai. shackles: pl. of Grk. pedē, a fetter or shackle for the feet made of rope, or other natural material suitable for binding. The man was viewed as a public threat and for a time was imprisoned, but the officials did not reckon on the power of the demons. and: Grk. kai. breaking: Grk. diarrēssō, pres. part., forceful separation into parts, tear asunder. the bonds: pl. of Grk. ho desmos, a medium or device used for restraining someone, bond or fetter. A bond could be of rope, leather or metal to bind the hands and/or feet, or even stocks. The possessed man exhibited unusual powers of physical strength. No one could keep him bound him any more.

he was driven: Grk. elaunō, impf. pass., to apply force for forward movement. He lost control over his own legs. by: Grk. hupo, prep. See verse 14 above. the demon: Grk. ho daimonion. See verse 2 above. Again he singular form probably alludes to the principal demon in charge. into: Grk. eis, prep. desolate places: pl. of Grk. ho erēmos, an unpopulated region, desert or secluded place. In the superstitious culture the wilderness was considered a haunt of evil spirits. Many versions translate the plural noun as singular ("desert" or "wilderness"), but the plural form stresses that the man did not remain in one place. The demon kept him moving.

Mark 5:5 adds the symptom of paroxysms (fits of rage). After wrenching the chains apart and breaking the fetters in pieces he then took out his anger and frustration on his own body.

30 Now Yeshua asked him, "What is your name?" And he said, "Legion," because many demons had entered him.

Reference: Mark 5:9.

Now: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 28 above. asked: Grk. eperōtaō, aor. See verse 9 above. him: Grk. autos, personal pronoun. In Mark's narrative the following question is posed to the demon that possessed the man. What: Grk. tís, interrogative pronoun. See verse 9 above. is: Grk. eimi, pres. See verse 9 above. your: Grk. su, second person pronoun. name: Grk. onoma is used in its central sense of identifying with a proper name. In Hebrew literature "name" also carries the extended sense of qualities, powers, attributes or reputation. Levine comments that knowledge of one's name provides an advantage (cf. Gen 32:29; Jdg 13:17-18).

And: Grk. de. he said: Grk. legō, aor. See verse 4 above. The demon replied to Yeshua. Legion: Grk. legiōn, from a Latin loanword, legio, multitude, which was used for the Roman imperial legion which consisted of ten cohorts and a "paper strength" of 6,000 men. See the articles at UNRV and Roman-Army Index. However, the demon clearly states that Legion was his name, perhaps spoken proudly to brag about his authority and power. because: Grk. hoti, conj. See verse 25 above. many: pl. of Grk. polus, adj. See verse 3 above. The indefinite number is not meant to imply 6,000, regardless of the number of swine later affected (cf. Mark 5:13).

demons: pl. of Grk. daimonion. See verse 2 above. The fact that daimonion is a diminutive noun may imply that these demons are of a very small size. Think parasite. had entered: Grk. eiserchomai, aor., to go or enter into a geographical area, manufactured structure or other place defined in the context. The verb describes an active indwelling or possession. him: Grk. autos. Plummer suggests that the hoti clause is an explanatory comment of Luke. At the moment that Yeshua spoke to the man a single demon answered.

The physics of demon possession are unknown but their relative small size apparently permit the cohabitation of a human by multiple spirits. Miriam of Magdala had seven demons removed from her (verse 2 above). The mention of "many" demons associated with Legion greatly exceeded the number that afflicted Miriam.

31 And they were begging him that he would not command them to go away into the abyss.

Reference: Matthew 8:29; Mark 5:10.

And: Grk. kai, conj. they were begging: Grk. parakaleō, impf., 3p-pl., may mean (1) call to be at one's side or summon to one's aid, with a connotation of urgency; invite, entreat, urge; (2) hearten in time of trouble; comfort, console; or (3) to motivate performance; exhort, encourage. The first meaning applies here. The imperfect tense emphasizes the entreating of various demons. him: Grk. autos, personal pronoun; i.e., Yeshua. that: Grk. hina, conj. See verse 10 above. he would not: Grk. mē, adv. command: Grk. epitassō, aor. subj. See verse 25 above. them: pl. of Grk. autos, i.e., the entire group of demons.

to go away: Grk. aperchomai, aor. inf., to be in movement from a position with or without mention of a destination, to go away, depart or leave. The implication of the request is that the demons would be compelled to obey any command they received from the Son of God. into: Grk. eis, prep. the abyss: Grk. ho abussos, bottomless or abyss, the place of imprisonment for disobedient spirits (Rienecker). Danker associates the term with a region deep below the earth's surface, the underworld. In the LXX abussos generally translates Heb. tehom, deep, used for the original creation "the deep" (Gen 1:2), the primeval reservoirs of water (Gen 7:11; 8:2), and later the ocean depths (Job 38:30; Ps 33:7; 78:15; 135:6; Isa 51:10; Jon 2:5) (DNTT 2:205).

In Rabbinic Judaism the word tehom also stood for the interior of the earth, where bodies are found which cause uncleanness. In some apocryphal literature abussos stands for the prison of fallen spirits, a fiery place in the midst of the earth (Eth.Enoch 10:4-6, 13; 18:11-13; Jub 5:6-10) (DNTT 2:205). The abyss corresponds to Tartarus, a Greek name for the underworld. The early Jewish work Sibylline Oracles says, "For he [God] the earth established, placing it round about Tartarus" (Book I, 10). Tartarus is the place of confinement of fallen angels (2Pet 2:4).

Plummer notes that the abyss corresponds to Hades, the place of the unredeemed dead (cf. Luke 10:15; 16:23; Acts 2:27; Rom 10:7). The majority of versions translate abussos as "abyss" and some have "bottomless pit." Abussos occurs nine time in the Besekh, seven of which are in Revelation where it is the prison of demonic spirits and fallen angels (9:1, 2, 11; 11:7; 17:8; 20:1, 3). The abyss is the place of origin of the end-time beast (11:7; 17:8) and the prison of Satan during the millennium (20:1, 3). The abyss lies deep in the interior of the earth at its center and could be deemed bottomless because every direction would be a ceiling (DSB 1441). The demons rightly feared being condemned to the abyss (cf. Job 25:5-6).

32 Now there was a herd of many swine grazing there on the hillside; and they begged him that he would permit them to enter into them. And he permitted them.

Reference: Matthew 8:30-31; Mark 5:11-12.

Now: Grk. de, conj. there was: Grk. eimi, impf. See verse 9 above. a herd: Grk. agelē, flock or herd, size indeterminate. The size of the "large herd" is given in Mark 5:13. of many: pl. of Grk. hikanos, adj. See verse 27 above. swine: pl. of Grk. choiros, an omnivorous, domesticated, even-toed, hoofed mammal named the domestic pig, hog or swine. The noun does not occur in the LXX or earlier Jewish literature, but is known in Greek literature from as early as Homer (8th c. BC). Choiros denotes a young pig (LSJ). The LXX uses Grk. hus, a female swine or sow, for Heb. chazir (Lev 11:7; Deut 14:8; Ps 80:13; Prov 11:22).

The mention of swine in Scripture is rare (cf. 2Pet 2:22). The historical context needs to be considered. From the beginning Adam and his immediate descendants apparently subsisted on a vegetarian diet, because after the global flood, God added meat to the diet of mankind (Gen 9:3). Two thousand years later at Mt. Sinai God issued new diet instructions to His people Israel. Of land mammals only animals that have a divided hoof AND chew the cud are acceptable for eating (Lev 11:3). This description identifies herbivores whose diet consists of grazing on grasses and other plants. All other land animals (carnivores and omnivores) are prohibited.

The pig is specifically listed among the forbidden animals (Lev 11:7). Moses could have eaten pork before Sinai because previously there was no law against it. The animal restrictions imposed at Sinai were part of God's covenant with Israel. In other words, God required Israelites to refrain from eating animals that were "clean" for Gentiles. The Torah regulation emphasizes this separation from the Gentiles by referring to the banned animals eleven times as "unclean to you," (e.g., Lev 11:4). God's rationale is not disclosed, but it had nothing to do with the animals themselves.

The only statement God makes that approaches being a reason for a strict diet is the desire for Israel to be a holy nation (Lev 20:25-26). The limited diet imitated the selectivity of God in choosing Israel out of all the nations. God expected Israel to be holy in the positive sense of belonging wholly to Him. The diet restriction was a practical way to teach Israel how to act with discrimination according to the standard of holiness. Yet, when Israel rebelled against God in the time of Isaiah the people sinned by consuming and sacrificing pigs (Isa 65:4; 66:3, 17).

Most commentators assume that the keeping of swine reported in the apostolic narrative was by Gentiles. The Decapolis was a Hellenistic region, largely Gentile, and the Sanhedrin had no authority there to prevent the keeping of pigs. However, there was a Jewish population in the region and Hellenistic Jews were known for abandoning Torah standards (Tarn & Griffith 223-227).

grazing: Grk. boskō, pres. mid. part., to feed, used here of animal grazing. there: Grk. ekei, adv., in that place. on: Grk. en, prep. the hillside: Grk. ho oros, mountain, hill, or hill-country. The majority of versions have "hill" or "hillside" but some have "mountain." Modern science distinguishes hills from mountains by classifying a hill as being less than 1,000 feet above its surroundings, but the distinction may depend upon local interpretation. In contrast, the biblical term is used to refer to any natural topographical feature that rose above a valley, plain or other surroundings regardless of height.

Since the Sea of Galilee is nearly 700 feet below sea level and the nearest terrain rising above the lake shore does not exceed 1,000 feet, "hillside" seems the best choice. See the topographic map of the area here. and: Grk. kai, conj. they begged: Grk. parakaleō, aor., 3p-pl. See the previous verse. The subject of the verb is the many demons. him: Grk. autos, personal pronoun. that: Grk. hina, conj. See verse 10 above. he would permit: Grk. epitrepō, aor. subj., grant opportunity for an activity; permit, allow. them: pl. of Grk. autos. to enter: Grk. eiserchomai, aor. inf. See verse 30 above.

into: Grk. eis, prep. them: pl. of Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. The pronoun refers to the herd of swine. The herd was apparently within a distance that permitted observation. There is no implication that Yeshua and the afflicted man were close to the herd.

And: Grk. kai. he permitted: Grk. epitrepō, aor. them: pl. of Grk. autos. Yeshua giving permission to the demons to enter the pigs seems inexplicable, since in every other case of exorcism the focus is only deliverance for the victim without any mention of where the evil spirits might have gone afterward. Nicoll notes that Yeshua did not command the demons to enter the swine. Indeed the operation of Satan in the world, as dramatically illustrated in the stories of Adam (Gen 3:1) and of Job (Job 1:12), occurs with the permission of God.

The rationale must also consider Yeshua's mission. As Ellis points out Yeshua did not come to carry out judgment, but to bring deliverance and salvation from the ruler of this world (John 12:31, 47). Similarly Exell observes that the recovery of this demoniac was worth far more than the value of the two thousand swine.

33 Then the demons having gone out from the man entered into the swine; and the herd rushed down the steep bank into the lake and was drowned.

Reference: Matthew 8:32; Mark 5:13.

Then: Grk. de, conj. the demons: pl. of Grk. ho daimonion. See verse 2 above. having gone out: Grk. exerchomai, pl. aor. part. See verse 2 above. from: Grk. apo, prep. the man: Grk. ho anthrōpos. See verse 29 above. entered: Grk. eiserchomai, aor., 3p-pl. See verse 30 above. into: Grk. eis, prep. the swine: pl. of Grk. ho choiros. See the previous verse. and: Grk. kai, conj. the herd: Grk. ho agelē. See the previous verse. rushed: Grk. hormaō, aor., move rapidly in impulsive or undisciplined manner; stampede, rush. down: Grk. kata, prep. the steep bank: Grk. ho krēmnos, a crag, precipice, steep bank.

into: Grk. eis. the lake: Grk. ho limnē. See verse 22 above. The precise location of the steep bank in relation to the lake is not disclosed, but it was obviously not in the towns of Gerasa or Gadara. See the Location Note on verse 26 above. and: Grk kai. was drowned: Grk. apopnigō, aor. pass. See verse 7 above. The verb graphically describes the pigs choking and dying of asphyxiation. Mark says there were about 2,000 pigs. The number may have been provided after the fact by the herdsmen.

Plummer observes that it is futile to ask whether each animal was possessed. If some of them were set in motion, the rest would follow mechanically. Geldenhuys points out the ethical issue involved. What right did Yeshua have to cause the destruction of another man's property? The solution Geldenhuys offers is that Yeshua as the Sovereign Creator can do anything he wants with his creation. Only consider the destruction God brought on the livestock of Egypt because of Pharaoh's stubbornness (Ex 9:1-7). So, if he wants to destroy a man's herd of unclean animals and his livelihood he has the right to do so.

This seems an insufficient answer since in Scripture God frequently commands humans to do justice for other humans (cf. Gen 18:19; Deut 16:19-20; Isa 1:17; Jer 22:3; Amos 5:15; Mic 6:8; Matt 23:23). God Himself is portrayed as loving justice (1Kgs 10:9; Ps 37:28; 140:12; Isa 61:8). Of course, Yeshua did not cause the death of the pigs. He only permitted the demons to enter them. Stern notes that some commentators have suggested that the demons may have purposely destroyed the pigs in order to prejudice the owners against Yeshua (90).

There could be an implied warning in this incident to the Jewish population. The consumption of swine meat had been one of the reasons God brought the sword of Babylon against Israel (Isa 65:2-4, 11-12; 66:3-4; 66:15-17). The land east of the Sea of Galilee might have been under Roman rule, but it belonged to God (Lev 25:23) and given to Israel by right of covenant (Gen 15:18; 17:8; Deut 34:1-4; Josh 1:4-6). The raising of pigs on God's land was an insult to His holiness. The removal of the pigs could be taken as a prophetic forewarning of the removal of the Jewish people from the land if they did not repent (cf. Luke 19:41-44; 21:20-24).

Aftermath of the Exorcism, 8:34-39

Reference: Matthew 8:33-34; Mark 5:14-17.

34 Now those feeding them having seen that having happened, fled and reported it in the city and in the country.

Now: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. feeding them: Grk. boskō, pl. pres. part., to feed or graze, used of a herdsman's task to tend to the needs of animals. The first clause refers to those watching over the swine herd. having seen: Grk. horaō, pl. aor. part. See verse 20 above. that: Grk. ho. having happened: Grk. ginomai, perf. part. See verse 1 above. The phrase refers to the swine herd going berserk after being possessed by demons and drowning in the lake.

fled: Grk. pheugō, aor., 3p-pl., to make a decisive movement away to avoid a hazard, to flee or to escape. The herdsmen may not have known immediately of the cause for the swine herd suddenly rushing off to their destruction, but they were rightly shocked at something so unnatural occurring and perhaps concerned for their own safety. and: Grk. kai, conj. reported it: Grk. apaggellō, aor., 3p-pl. See verse 20 above. in: Grk. eis, prep., lit. "into." the city: Grk. ho polis. See verse 1 above. The city is not identified but it could have been Gadara or even Hippos, an important city on the eastern shore of the lake. The report in this context was probably to the legal authorities.

and: Grk. kai. in the country: Grk. ho agros, a country area or open space used mainly for agriculture; field. The noun is used in contrast to the city and refers to the villages adjacent, and in the houses which were scattered about in the fields for convenience, for rural business (Gill). The report in this context would include the owner of the herd. In both cases the herdsmen no doubt reported the event because it was so extraordinary, but primarily to avoid being held financially responsible for the loss of the animals.

35 Then people went out to see what had happened; and they came to Yeshua, and found the man from whom the demons had departed, sitting at the feet of Yeshua, having been clothed and being of sound mind. And they were afraid.

Reference: Matthew 8:34; Mark 5:14-15.

Then: Grk. de, conj. people went out: Grk. exerchomai, aor., 3p-pl. See verse 2 above. Luke does not specify the subject of the verb, but probably the people from the city to whom the loss of the herd had been reported. to see: Grk. horaō, aor. inf. See verse 20 above. what: Grk. ho, definite article but used here as a relative pronoun. had happened: Grk. ginomai, perf. part. See verse 1 above. and: Grk. kai, conj. they came: Grk. erchomai, aor., 3p-pl. See verse 12 above. to: Grk. pros, prep. Yeshua: Grk. ho Iēsous. See verse 28 above. Yeshua was easily located, surrounded by his disciples.

and: Grk. kai. found: Grk. heuriskō, aor., 3p-pl., to discover or find something, especially after searching. the man: Grk. ho anthrōpos. See verse 29 above. from: Grk. apo, prep. whom: Grk. hos, relative pronoun. the demons: pl. of Grk. ho daimonion. See verse 27 above. had departed: Grk. exerchomai, aor. The phrase emphasizes that the "many" demons possessing and oppressing the man were gone and no longer exercised control over his life. sitting: Grk. kathēmai, pres. mid. part., be at rest on the haunches, to sit down or to take a seat. at: Grk. para, prep. See verse 5 above. The preposition conveys "in the presence of." the feet: pl. of Grk. pous, the anatomical limb of the foot.

of Yeshua: Grk. Iēsous. Plummer suggests the phrase "at the feet" implies an attitude of thankfulness rather than that he has become a disciple. This interpretation is contradicted by the request of the man in verse 38 below. The phrase is an idiomatic description of the humble posture of a disciple learning from a rabbi (cf. Luke 10:29; Acts 22:3). This commitment is illustrated by the rabbinic saying "Let your house be a house of meeting for the sages, and suffer yourself to be covered by the dust of their feet, and drink in their words with thirst" (Avot 1:4).

having been clothed: Grk. himatizō (from himation, "outer garment, tunic"), perf. pass. part., to clothe or dress, provide clothing for. The verb is found neither in LXX or other early Jewish literature, but only here and in the parallel passage of Mark. The verb alludes to the fact that the man had been without adequate clothing (verse 27 above), not that he had been naked. Plummer suggests that some of the bystanders may have given him clothing; but there would have been time to fetch it. Lumby suggests one of the disciples provided a cloak for the man.

and: Grk. kai. being of sound mind: Grk. sōphroneō, pres. part., to be in one's right mind, as opposed to being deranged. The verb describes the mental and emotional stability of being freed from demonic control. And: Grk. kai. they were afraid: Grk. phobeomai, aor. pass., 3p-pl. See verse 25 above. The people were not afraid of the healed man but of Yeshua. The fact of Yeshua expelling many demons from the man and the consequent destruction of the swine herd indicated that Yeshua possessed the power of the Almighty God. The people feared Yeshua might mete out the wrath of God on them.

36 And those having seen it reported to them how the one having been demonized was delivered.

Reference: Mark 5:16.

And: Grk. de, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having seen it: Grk. horaō, pl. aor. part. See verse 20 above. reported: Grk. apaggellō, aor., 3p-pl. See verse 20 above. Considering what is being reported the first clause refers to the disciples, not the herdsmen. to them: pl. of Grk. autos, personal pronoun. The pronoun refers to the people who came out of the city in the previous verse. how: Grk. pōs, adv. See verse 18 above. the one: Grk. ho. having been demonized: Grk. daimonizomai, aor. pass. part., to experience inward control by a hostile spirit. Most versions have "demon-possessed."

The verb properly means "demonized," since the demon not only makes the person an abode but terrorizes or afflicts the person in a variety of cruel ways (HELPS). Afflictions caused by demons included severe bodily diseases or debilitations, such as blindness, deafness, loss of speech, paralysis, or epilepsy. There were many cases of these same physical maladies healed by Yeshua that were not caused by a demon. In addition, the verb daimonizomai is never an idiom for a psychiatric disorder even though demon oppression could cause melancholy or insanity.

was delivered: Grk. sōzō, aor. pass. See verse 12 above. Many versions translate the verb as "was healed," "was cured," or "made well," even though the man was not afflicted with any illness. In this context the verb properly means to deliver, rescue or save. Some versions have "was saved" (EHV, JUB, KJV, MJLT, MSG, NABRE, WE, YLT) or "was delivered" (CEB, CJB, CSB, HCSB). Viewing the deliverance as healing could minimize the reality of the demonic presence. The means of deliverance as explained in verses 29 and 32 were verbal, Yeshua exercising his divine authority over the evil spirits.

37 And all the populace of the surrounding region of the Gerasenes asked him to depart from them, because they were seized with great fear. Then having stepped into the boat he returned.

Reference: Matthew 8:34; Mark 5:17.

And: Grk. kai, conj. all: Grk. hapas, adj., a totality of something; all, the whole, everything. the populace: Grk. plēthos, a relatively large number of any kind, crowd or multitude, used here to refer in general to people residing in a given area. of the surrounding region: Grk. perichōros, adj., neighboring, the region round about (Thayer). of the Gerasenes: pl. of Grk. Gerasēnos. See verse 26 above. See the Textual Note below. The reporting of the herdsmen was repeated far and wide, apparently causing a large influx of people, probably from Gadara.

asked: Grk. erōtaō, aor., to ask, here in the sense of making a request, especially with an effort to soften the tone for what might sound peremptory. him: Grk. autos, personal pronoun. to depart: Grk. aperchomai, aor. inf. See verse 31 above. from: Grk. apo, prep. them: pl. of Grk. autos. because: Grk. hoti, conj. they were seized with: Grk. sunechō, impf. pass., to hold together, to hold fast, and here the passive voice conveys being constrained by an affection of the mind. great: Grk. megas, adj. See verse 28 above. fear: Grk. phobos may mean (1) the feeling of need to escape from or avoid a threat; dread, fear, terror; or (2) feeling of respect; reverence, awe. The first meaning applies here.

Plummer suggests that the people feared that His miraculous power might lead to further losses; and this feeling was not confined to the inhabitants of the city close at hand; it was shared by the whole district. Geldenhuys comments that the fear was the result of guilty consciences, otherwise there would be no reason for the fear (256). In addition, the people attached far more value to their personal property than to the salvation of the possessed man and their own salvation as well. So they turned Yeshua away. This is the second time that the people of an area wanted Yeshua gone (cf. Luke 4:28-29).

Then: Grk. de, conj. having stepped: Grk. embainō, aor. part. See verse 22 above. into: Grk. eis, prep. the boat: Grk. ploion. See verse 22 above. This is no doubt the same boat that conveyed Yeshua across the lake. he returned: Grk. hupostrephō, aor., to go back to a position, to return. The verb denotes returning across the lake to Galilee.

38 Now the man from whom the demons had gone out was begging him to be with him. Yet, Yeshua sent him away, saying,

Reference: Mark 5:18.

Now: Grk. de, conj. the man: Grk. ho anēr. See verse 27 above. from: Grk. apo, prep. whom: Grk. hos, relative pronoun. the demons: pl. of Grk. ho daimonion. See verse 2 above. had gone out: Grk. exerchomai, plperf. See verse 2 above. The pluperfect tense conveys that the action in the past that is complete and the results of the action in existence at some point in past time. was begging: Grk. deomai, impf. mid. See verse 28 above. him: Grk. autos, personal pronoun. to be: Grk. eimi, pres. inf. with: Grk. sun, prep. him: Grk. autos. The man wanted to be a disciple and follow Yeshua.

Mark says that the request was made as Yeshua was stepping into the boat. Matthew omits the whole incident. Plummer suggests the man feared the unfriendly populace, and wanted to cling to his preserver. Yet Luke presents the request as originating from a positive sense of devotion, not out of fear. After all, he had been delivered from the nightmare of demonic oppression and given his life back. He considered it a fair exchange that his life now belonged to Yeshua.

Yet: Grk. de. Yeshua sent him: Grk. autos. away: Grk. apoluō, aor., to set free or release, here meaning cause to depart from a place; send off or away. This was not a negative dismissal, but a positive commission. saying: Grk. legō, pres. part. See verse 4 above. The verb introduces the quotation in the next verse.

39 "Return to your house and relate how much God has done for you." And he departed, proclaiming throughout the whole city how much Yeshua had done for him.

Reference: Mark 5:19-20.

Return: Grk. hupostrephō, pres. imp. See verse 37 above. to: Grk. eis, prep., lit. "into." your: Grk. su, second person pronoun. house: Grk. oikos, a structure for habitation; dwelling, house, or home and by extension the household of that dwelling. This is no doubt the residence the man had been forced out of by the demons (verse 27 above). The point of the command is that the man should go first to his family. and: Grk. kai, conj. relate: Grk. diēgeomai, pres. mid. imp., relate in full, describe, narrate. how much: Grk. hosos, relative pronoun used to signify maximum inclusion; how much, how great, as much as. God: Grk. ho theos. See verse 1 above.

has done: Grk. poieō, aor. See verse 8 above. for you: Grk. su, second person pronoun. Yeshua instructs the man to give public testimony and glorify God for his deliverance from the demonic oppression. Mark adds to the instruction, "and how God had mercy on you." The man had benefited from the compassion of God and had not been left in his miserable state.

And: Grk. kai. he departed: Grk. aperchomai, aor. See verse 31 above. proclaiming: Grk. kērussō, pres. part. See verse 1 above. throughout: Grk. kata, prep. See verse 1 above. the whole: Grk. holos, adj., signifier of a thing understood as a complete unit and not necessarily every individual part; all, entire, whole. city: Grk. ho polis. See verse 1 above. The man not only went to his family, but his neighbors and other residents of the town, testifying of his deliverance. how much: Grk. hosos. Yeshua: Grk. Iēsous. See verse 28 above. had done: Grk. poieō, aor. for him: Grk. autos.

The man's message to family and friends did not interpret Yeshua as being God. Rather, he acknowledged that the divine deliverance from demon oppression was accomplished through Yeshua. Plummer observes that Yeshua sometimes told those who were healed to be silent about their cures, but in this region there was no danger of the miracle being used for political purposes. The advantage of this man's witness is that he could emphasize there was no reason to fear Yeshua. Mark's narrative adds that the man began to proclaim the good news of his deliverance in the Decapolis (see verse 26 above), which extended the witness for Yeshua far beyond the man's home town.

Sharing the personal testimony of deliverance illustrates the sort of witness that followers of Yeshua are expected to provide (Acts 1:8). Modern believers are taught that witnessing involves an evangelistic goal employing a practiced formula (e.g., Four Spiritual Laws, Roman Road, Kennedy Plan, etc.). In Scripture personal witnessing is not focused on persuading for a decision as in a prophetic proclamation (e.g. Mark 1:15; 6:12), although God can use a personal testimony for that outcome (John 4:39-42).

Rather witnessing is a matter of actively sharing what Yeshua has done as a personal benefit as illustrated by biblical examples: e.g. the Samaritan woman (John 4:28-29), the delivered demoniac (here), the man born blind (John 9:15, 25-33), and Paul (Acts 22:3-21; 26:6-23; 1Tim 1:12-16). Witnessing may also be a passive response to being questioned about one's personal faith and hope of salvation (1Pet 3:15).

Date: Winter, A.D. 28-29

The Daughter of Jairus, 8:40-42

40 And in Yeshua returning, the people welcomed him, for they had all been expecting him.

Reference: Mark 5:21.

And: Grk. de, conj. in: Grk. en, prep. Yeshua: Grk. Iēsous. See verse 28 above. returning: Grk. hupostrephō, pres. inf. See verse 37 above. Yeshua and his disciples crossed the lake back to Galilee, presumptively in the same boat, this time without incident. the people: Grk. ho ochlos. See verse 4 above. welcomed: Grk. apodechomai, aor., to receive heartily, welcome. him: Grk. autos, personal pronoun. Upon stepping out of the boat Yeshua was met by a crowd of people eager for his presence.

for: Grk. gar, conj. they were: Grk. eimi, impf., 3p-pl. See verse 9 above. all: pl. of Grk. pas, comprehensive in scope, but without statistical emphasis; all, every. expecting: Grk. prosdokaō, pres. part., be on alert for; expect, wait for, look for. him: Grk. autos. The people had apparently developed a dependency on Yeshua after all the healings he had performed. He was a walking free health clinic and they did not want to lose access to him.

41 And behold there came a man whose name was Jairus, and he was serving as president of the synagogue; and having bowed at the feet of Yeshua, he began imploring him to come to his house;

Reference: Matthew 9:18; Mark 5:22.

And: Grk. kai, conj. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold. In the LXX idou translates Heb. hên and its extension hinnêh, meaning lo, behold, which often serves to enliven biblical narratives by inviting closer consideration of something (first in Gen 1:29) (BDB 243). The Hebraistic interjection occurs 36 times in Luke's narrative to alert someone or the reader to something important. The interjection notes something extraordinary that grabbed Yeshua's attention.

there came: Grk. erchomai, aor. See verse 12 above. a man: Grk. anēr. See verse 27 above. whose: Grk. hos, relative pronoun. name was: Grk. onoma. See verse 30 above. Jairus: Grk. Iairos, which transliterates Heb. Ya'ir ("he will give light"). The name occurs in the Tanakh for three notable Israelites. The Anglicized spelling of "Jairus" began with the Mace New Testament (1729). and: Grk. kai. he was serving: Grk. huparchō, impf., lit. "to go first." See verse 3 above. as president: Grk. archōn, one who has eminence in a ruling capacity or one who has administrative authority; elder-overseer, ruler.

The translation of "official" in a few versions (GNB, LSB, NABRE, NASB) obscures the Jewish nature of the title. The mention of the title alludes to the leadership organization of the synagogue consisting of seven elders or rulers: the nasi (President) with two assistants, chazan (pulpit minister), and three parnasin (receivers of alms) (Moseley 9). Jairus was the nasi (verse 49 below), so a better translation is "president" (CJB, MSG, PHILLIPS).

of the synagogue: Grk. ho sunagōgē, a place of assembly, or the people gathered together in one place. In the Besekh sunagōgē typically refers to the place at which Jews gathered for worship and learning, and in this verse specifically the synagogue in Capernaum where Yeshua had previously taught (Luke 4:31-33). In any community where at least ten Jewish men lived, the Jews would meet together for study and prayer and eventually build a sanctuary (Heb. shul) for their meetings.

The building would be positioned so that when the congregation stood for prayer they would be facing Jerusalem. By the first century, synagogues emerged as the central institution of Jewish life as a place where study, worship, exhortation, celebration, and various other kinds of meetings take place. Ceremonies were conducted in full view of the participants, with the masses of people no longer being relegated to outer courtyards, as was the case in the Jerusalem Temple (OCB 722).

and: Grk. kai. having bowed: Grk. piptō, aor. part., lit. "fallen." See verse 5 above. The verb signifies lowering of physical posture. The common translation of "fell" is misleading. Jairus did not just fall down. Rather he took the position of a humble supplicant, which was extraordinary for a synagogue ruler. Some versions appropriately have "bowed" or "knelt." at: Grk. para, prep. the feet: pl. of Grk. ho pous. See verse 35 above. of Yeshua: Grk. ho Iēsous. See verse 28 above. he began imploring: Grk. parakaleō, impf. See verse 31 above. him: Grk. autos, personal pronoun.

to come: Grk. eiserchomai, aor. inf. See verse 30 above. to: Grk. eis, prep., lit. "into." his: Grk. autos. house: Grk. ho oikos. See verse 39 above. This is the sixth time Luke records Yeshua either being invited to or actively providing ministry at a private home (Luke 4:38; 5:17, 29; 7:3-6, 36). In most a healing took place or was celebrated.

42 because there was a daughter, an only child to him, about twelve years old, and she was dying. Now in his going, the crowds were pressing against him.

Reference: Matthew 9:19; Mark 5:23-24, 42.

because: Grk. hoti, conj. See verse 25 above. there was: Grk. eimi, impf. See verse 9 above. a daughter: Grk. thugatēr may mean (1) a daughter, (2) a female descendant and (3) fig. of females in other than parent-daughter relationship. The first meaning applies here. an only child: Grk. monogenēs, adj., being the only one of a kind, only-begotten, one-and-only, one-of-a-kind; sole, only, unique. Luke with his fondness for "threes" uses the adjective three times for an only child (Luke 7:12; 9:38). The adjective is used six times elsewhere of Yeshua, the only Son of God (John 1:14, 18; 3:16, 18; Heb 11:17; 1Jn 4:9).

to him: Grk. autos, personal pronoun; i.e., Jairus. The Greek word order also supports the interpretation that the daughter was the only offspring of Jairus and noted in a few versions (MSG, PHILLIPS, TLB). This situation provides a meaningful synchronism in Yeshua's ministry with the previous mention of a widow with an only son who had died (Luke 7:12). In biblical history the mention of a daughter being the sole child occurs only in Judges 11:34, the daughter of Jephthah. He too suffered anguish because by virtue of a vow she was consecrated to the service of ADONAI and provided no offspring to continue his family line. (See my commentary on Jephthah.)

In Israelite culture sons were more important than daughters for the future security of the family (cf. Lev 27:1-8). Even so daughters were to be treated with respect by male members of the family (Lev 18:9-11; 19:29). Firstborn sons received a double portion of the inheritance (Deut 21:17). Daughters received inheritance only if there was no male heir (Num 27:9). Moreover, her loss would mean the estate of Jairus would go to other near relatives and there would be no offspring for his family line. The emotional appeal to Yeshua illustrates both how precious the daughter was to Jairus and the potential tragedy of her loss.

about: Grk. hōs, adv., used here to introduce a numerical estimate. In biblical usage the adverb before a numeral meant either a little more or a little less than the exact number, in this case the former. twelve: Grk. dōdeka, the numeral twelve. years old: pl. of Grk. etos, a time period of twelve months or one year. Mark 5:42 says definitely she was in her twelfth year. The age is significant as when a Jewish girl becomes accountable to the Torah (Heb. bat mitzvah, "daughter of the commandment"), and treated as an adult (Niddah 5:6). In ancient times there was no ceremony to celebrate this status. (See the article Bar Mitzvah, Bat Mitzvah at the Jewish Virtual Library.)

and: Grk. kai, conj. she: fem. of Grk. autos. was dying: Grk. apothnēskō, impf., to cease to live, generally used of physical death, whether natural or violent, here the former. The apostolic narratives do not specify the physical malady that threatened the girl's life. In Matthew's narrative Jairus says lit. that his daughter "just-now came-to-an-end" (Matt 9:18 DLNT). The common translation of "just died" is more final than Jairus intended. Mark clarifies that the girl was at the point of death (Mark 5:23). So when Jairus left the house to find Yeshua the girl had probably lapsed into a coma.

Now: Grk. de, conj. in: Grk. en, prep. his: Grk. autos. going: Grk. hupagō, pres. inf., to proceed from a position, whether with the focus on the departure point or the destination. The infinitive stresses the purposeful decision. the crowds: pl. of Grk. ho ochlos. See verse 4 above. were pressing against: Grk. sumpnigō, impf., 3p-pl. See verse 14 above. him: Grk. autos. The people apparently did not want Yeshua to get away from them as he did when he crossed the lake. They literally mobbed him so that they were crowding his every step. This lack of courtesy could hinder his mobility and progress to the house of Jairus.

The Woman of Blood, 8:43-48

43 And a woman being with a flow of blood from twelve years, who was not able to be healed by anyone,

Reference: Matthew 9:20; Mark 5:25-26.

And: Grk. kai, conj. a woman: Grk. gunē. See verse 2 above. being: Grk. eimi, pres. part. See verse 9 above. with: Grk. en, prep. a flow: Grk. rhusis, an unusual discharge, lit. "a flowing;" flow, issue. of blood: Grk. haima, the fluid that circulates in the principal vascular system of human beings and vertebrate animals, blood. Some versions have "hemorrhage of blood" (AMP, CJB, LSB, NASU, NET, NRSV), which may be misleading since "hemorrhage" is defined as "a profuse discharge of blood, as from a ruptured blood vessel" (Dictionary.com). However, the woman's blood problem was not so great as to threaten her life.

The description here is of excessive or prolonged menstrual bleeding. While every woman is different, normal periods are typically described as having an interval of 25 to 31 days from period start to period start, with bleeding lasting approximately five days. The average amount of blood loss during a normal period is two to eight tablespoons. Irregular menstruation may be defined as a cycle shorter than 21 days, or longer than 36 days and may be characterized by abnormal bleeding, increased frequency of periods, painful cramping, changes in blood flow and even blood clots.

The abnormal menstruation subjected the woman to the restrictions of Leviticus 15:25-33. (Jewish laws regarding menstruation are found in the Tractate Niddah.) During a woman's period, any ritual object she touches becomes impure, and those she comes into contact with become impure as well. Menstruation did not cause the woman to become a social outcast as with skin disorders. She didn't have to go around shouting "unclean, unclean." Yet, the abnormal menstruation kept the woman in an almost constant state of uncleanness (cf. Lev 15:19, 25). As an observant Jew she would not attend services at the synagogue or Temple while unclean. On this occasion there would have been no way for bystanders to know that the woman had a menstrual problem.

from: Grk. apo, prep. The preposition is used here to mark the point of origin. twelve: Grk. dōdeka. See the previous verse. years: pl. of Grk. etos. See the previous verse. The repetition of the number twelve is not accidental but purposeful to connect two women suffering physical maladies. So the woman's suffering began the same year the daughter of Jairus was born. who: Grk. hostis, relative pronoun. See the Textual Note below. was not: Grk. ou, adv. able: Grk. ischuō, aor., to have the capacity for accomplishing; have power or strength, be able.

to be healed: Grk. therapeuō, aor. pass. inf., to serve or cure, here meaning to reverse a physical condition in order to restore a person having an illness or infirmity. by: Grk. apo. The preposition here denotes agency. anyone: Grk. oudeis, adv., lit. "not one." See verse 16 above. Mark's narrative is quite dramatic: "she had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse" (Mark 5:26). This unfortunate woman had sought healing by human resources.

There were a variety of treatment remedies a doctor might suggest for her condition. One remedy consisted of drinking a goblet of wine containing a powder compounded from rubber, alum and garden crocuses. Another treatment consisted of a dose of Persian onions cook in wine administered with the summons, "Arise out of your flow of blood!" Other physicians prescribed sudden shock, or the carrying of the ash of an ostrich's egg in a certain cloth (Lane 192). Mark's account states that the woman suffered while receiving medical treatment, whereas Luke simply affirms that treatment did not bring relief.

It is unlikely that Mark intended to present a pejorative view of doctors, but his report stresses the desperate lengths the woman went to for a cure. He does not imply that the doctors caused the condition to worsen, only that it did worsen in spite of various remedies. The practice of medicine was a respected profession in ancient times. The Rabbis ordained that every town must have at least one physician, who was also to be qualified to practice surgery, or else a physician and a surgeon.

Some of the Rabbis themselves engaged in medical pursuits (Edersheim-Sketches 151). That the woman was not helped at all is not surprising given the limited medical knowledge in ancient times. Compared to medicine today remedies prescribed in the Talmud for women with a discharge were patently bizarre (Shabbat 110a-b). Among Jews preventive medicine and public health generally excelled, but prescriptions for disease were no better than taking a vitamin pill for influenza. This woman had an incurable disorder.

Textual Note

The Majority Text inserts after the pronoun hostis: "having spent all her living on physicians," and this clause is preserved in many versions (e.g., CEB, CEV, CSB, ESV, GNB, ISV, KJV, TLB, MSG, NABRE, NKJV, NRSV, WE). The text appears to be a digest of Mark 5:26. There is no evidence that Luke copied from Mark, but it is a popular theory of modern scholars. The NA-25 Greek text gave the reading a "D" rating (GNT 240), which indicates a high degree of doubt as to its accuracy. Moreover, it is highly unlikely that Luke being a physician would include the Markan clause to impugn his profession.

The earliest and diversified manuscripts support the shorter text: p75 (early 3rd c.), Vaticanus (4th c.), Syriac-Sinaitic (4th c.), Syriac-Palestinian (6th c.), Coptic-Sahidic (4th c.), Armenian (4th/5th c.), and Georgian (5th c.). Modern Greek texts (Nestle and UBS) insert the clause in brackets, indicating doubt whether it has a right to stand there (Metzger). The shorter text is found in a number of versions (CJB, EXB, GW, LSB, MRINT, NASB, NASU, NCB, NCV, NOG, NIV, NLT, RSV, TLV).

44 having come behind she touched the tzitzit of his cloak, and immediately her flow of blood stopped.

Reference: Matthew 9:20-21; Mark 5:27-29.

having come: Grk. proserchomai, aor. part. See verse 24 above. behind: Grk. opisthen, adv. conveying a spatial relation of being near or toward; from behind. she touched: Grk. haptō, aor., make contact with or fasten to; touch, take hold of, grasp. the tzitzit: Grk. ho kraspedon, which in Greek literature refers to refers to the embroidered border of a garment. In the LXX kraspedon translates Heb. tzitzit (Num 15:38), a little appendage hanging down from the edge of the mantle or cloak, made of twisted wool.

Many versions have "border," "hem" or "fringe," none of which accurately describe the cloth pendant that hung from the corner of the garment. A few versions have "tassel," which is a better description (DLNT, HCSB, ISV, NABRE). Messianic Jewish versions have tzitzit (CJB, MW, OJB, TLV).

of his: Grk. autos, personal pronoun. cloak: Grk. himation. See verse 27 above. Observant Jewish men in Yeshua's time wore a tzitzit on the four corners of their garments, in obedience to the Torah commandment.

38 "Speak to Bnei-Yisrael. Say to them that they are to make for themselves tzitzit on the corners of their garments throughout their generations, and they are to put a blue cord on each tzitzit. 39 It will be your own tzitzit—so whenever you look at them, you will remember all the mitzvot [commandments] of ADONAI and do them and not go spying out after your own hearts and your own eyes, prostituting yourselves. 40 This way you will remember and obey all My mitzvot and you will be holy to your God." (Num 15:38-40 TLV)

The tzitziyot served as a reminder to obey God's commandments. The tzitziyot are made in a special way. The Torah specified that each corner tzitzit have one thread of blue (Heb. tekhelet). The Torah does not prescribe the source of the blue color, but Josephus indicates that the purple color came from a sea shell-fish (Ant. III, 7:7). The Talmud is more specific saying that the blue dye was produced from a chilazon, a species of mollusk, other blue dyes being unacceptable. The criteria for the identifying the chilazon are: (1) The color of its body is like the sea. (2) its form is like a fish. (3) it raises to the surface once in 70 years, its "blood" is used for tekhelet, and therefore (4) it is expensive (Menachot 44a).

Only the wealthy and royalty commonly used blue threads in their garments. Tekhelet was also used in garments of the High Priest and for items in the Temple. God commanded that every Israelite male have a thread of tekhelet in the tzitzit, signifying his membership in God's "royal priesthood."

Edersheim notes that the question as to the number of filaments or threads on the tzitzit was settled in accordance with the teaching of the School of Shammai (L&T, III:26). The earliest rules required four threads (not three, as the school of Hillel proposed), each of four finger-lengths and attached to the four corners of the square garment. The Mishnah leaves it still a comparatively open question, whether the threads were to be blue or white (Menachot 4:1). But the Targum makes a strong point of it as between Moses and Korah, that there was to be a thread of hyacinth color among the four (Targum Jonathan on Num 16:2).

Rabbinic interpretation later determined that the tzitzit would be made of eight strings and five knots. The Targum seems even to imply the peculiar symbolical mode of knotting them at present in use (T.J. on Num 15:38). The exact customs regarding the tying of the tzitzit can vary between various Jewish communities. For example, the Ashkenazi style is for the tzitzit to be all white, whereas the Sephardic style includes the blue thread. See the article and pictures on wearing tzitzit here.

Stern notes that today Jewish men wear tzitziyot on a tallit gadol ("large tallit"), which is not an article of clothing but a ritual cloth donned primarily for synagogue worship, or on a tallit katan ("little tallit"), which is an undergarment especially designed with corners for the tzitziyot (37-38). But Yeshua wore his tzitziyot on his four corners of his robe, a heavy blanket-like over-garment similar to that worn by Bedouins today.

and: Grk. kai, conj. immediately: Grk. parachrēma, adv., at once, instantly, immediately, on the spot. her: fem. of Grk. autos. flow: Grk. rhusis. See the previous verse. of blood: Grk. haima. See the previous verse. stopped: Grk. histēmi, aor. See verse 20 above. Stern notes that because of her unclean status the woman approached Yeshua from behind out of fear, but yet determined to seek healing for herself (38). She touched the holiest part of Yeshua's garment. Normally the impure defiles the pure (Hag 2:11-13). But in this case, the opposite happened: the purity of Yeshua the Messiah and of his tzitziyot remained uncompromised, while instead the cause of the woman's impurity was instantly removed.

The healing of the woman with the flow of blood could be a fulfillment of a Messianic prophecy found in Malachi.

"But to you who fear My name, the sun of righteousness will arise with healing in his wings [Heb. kanaph]." (Mal 4:2 BR)

The figurative description "sun of righteousness" is unique in Scripture. The sun was worshipped in pagan cultures, but in Psalm 19:4 the sun represents the light of God revealed in the Torah. Moreover, the sun is used fig. of the God of Israel. Psalm 84:11 says, "ADONAI Elohim is a sun and shield." Also, Isaiah 60:19 says, "No more will the sun be your light by day, nor the glow of the moon be your light, but ADONAI will be your everlasting light, and your God for your glory" (TLV).

In this story the woman believed that if she could touch the tzitzit of Yeshua's clothing she could be healed. Per the Torah instruction the tzitzit was to hang from the corner (Heb. kanaph) of the garment." Kanaph means "wing" as the wing of a bird, but also is used for the corner or extremity of a garment (BDB 489). Thus, the healing of the woman is an acted out parable of the promise in Malachi 4:2. When the woman touched the tzitzit of Yeshua's cloak, she touched the Son of Righteousness. She took hold of the symbol of the God of Israel and, without realizing it, she claimed the promise of Malachi.

45 And Yeshua said, "Who is the one having touched me?" And all were denying it. Peter said, "Master, the people are surrounding and pressing in on You."

Reference: Mark 5:30-31.

And: Grk. kai, conj. Yeshua: Grk. Iēsous. See verse 28 above. said: Grk. legō, aor. See verse 4 above. Who is: Grk. tís, interrogative pronoun. See verse 8 above. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having touched: Grk. haptō, aor. mid. part. See the previous verse. me: Grk. egō, pronoun of the first person. This is an extraordinary question to suddenly ask while en route to the house of Jairus. He wasn't asking if someone in the crowd had made physical contact, such as bumping him, but whether someone had reached out to take hold of him.

And: Grk. de, conj. all: pl. of Grk. pas, adj. See verse 40 above. were denying it: Grk. arneomai, pres. mid. part., to give a negative answer; say no, deny. The response came from those in the immediate vicinity. People wanted to be near Yeshua, but no one would have the audacity to actually grab hold of such an important teacher and healer.

Peter: Grk. ho Petros, personal name meaning 'a stone' (BAG, Mounce). Petros translates the Hebrew name Kêpha ("rock"), a loanword in Hebrew (BDB 495). Peter's birth name was Simon (Luke 4:38). Peter first met Yeshua the previous year in Judea (John 1:40-41), whereupon Yeshua announced that Simon would in the future be known as Kêpha (John 1:42). See the explanatory note there. Even though Yeshua gave him a new name he only used "Simon" in directly addressing him (Luke 7:40; 22:31). For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle.

said: Grk. legō, aor. Peter's response indicates his nearness to Yeshua and manifests his prominent leadership role. Master: Grk. epistatēs. See verse 24 above. the people: pl. of Grk. ho ochlos. See verse 4 above. are surrounding: Grk. sunechō, pres., 3p-pl. See verse 37 above. The verb is used here to mean to press on every side so as to confine, as might occur in the siege of a city. and: Grk. kai. pressing in on: Grk. apothlibō, pres., 3p-pl., to press hard, crowd. you: Grk. su, pronoun of the second person. The tightly packed nature of the crowd around Yeshua graphically illustrates the challenge the woman faced in approaching him much less grasping the tzitzit on his cloak.

46 But Yeshua said, "Someone touched me, for I knew power had gone out from me."

Reference: Mark 5:30.

But: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 28 above. said: Grk. legō, aor. See verse 4 above. Someone: Grk. tis, indefinite pronoun. See verse 2 above. touched: Grk. haptō, aor. See verse 44 above. Plummer notes that the verb means more than touching, "laying hold of." me: Grk. egō, first person pronoun. Touching the tzitzit was tantamount to touching the body of Yeshua. for: Grk. gar, conj. I knew: Grk. ginōskō, aor. See verse 10 above. power: Grk. dunamis, the quality or state of being capable, here as an intrinsic trait that produced an external exhibition of a singular capability of performing the miraculous.

had gone out: Grk. exerchomai, perf. part. See verse 2 above. from: Grk. apo, prep. me: Grk. egō. As mentioned previously in Luke's narrative (6:19), Yeshua's body possessed omnipotent power to accomplish medical miracles. The description here is not meant to imply that Yeshua had no control over the healing power leaving his body to engage the woman. His power was available to anyone who met the criteria for its employment.

47 Then the woman, having seen that she was not hidden, came trembling and having fallen before him, declared for what reason she touched him before all the people, and how she was healed immediately.

Reference: Mark 5:33.

Then: Grk. de, conj. the woman: Grk. hē gunē. See verse 2 above. having seen: Grk. horaō, aor. part. See verse 20 above. that: Grk. hoti, conj. she was not: Grk. ou, adv. hidden: Grk. lanthanō, aor., to be hidden or concealed; escape notice, hidden. came: Grk. erchomai, aor. See verse 12 above. trembling: Grk. tremō, pres. part., to quiver, quake, or tremble. The physical agitation of her body reflected the trembling of her heart. In the circumstances the woman had good reason to be afraid. She violated two sacrosanct rules: she touched a man not her husband in a public place and she touched him in an unclean condition.

and: Grk. kai, conj. having fallen before: Grk. prospiptō, aor. part. See verse 28 above. him: Grk. autos, personal pronoun. The verbal phrase indicates the woman bowed at the feet of Yeshua with her face to the ground. declared: Grk. apaggellō, aor. See verse 20 above. for: Grk. dia, prep. See verse 4 above. The preposition introduces a statement of causality. what: Grk. hos, relative pronoun. reason: Grk. aitia, the basis for something; reason or cause. she touched: Grk. haptō, aor. mid. See verse 44 above. him: Grk. autos.

before: Grk. enōpion, prep., from a word meaning "facing" with the basic idea of being 'in sight of' or 'in the presence of.' all: Grk. pas, adj. See verse 40 above. the people: Grk. ho laos, a group of humans, understood geographically or ethnically. In the apostolic narratives the term often corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the common people of Israel viewed in contrast with the ruling class. and: Grk. kai. how: Grk. hōs, adv. she was healed: Grk. iaomai, aor. pass., heal or make whole, used of curing bodily ailments. immediately: Grk. parachrēma, adv. See verse 44 above.

Matthew omits the matter of the woman explaining the reason for her action, but as Mark affirms she told Yeshua the truth of her physical condition and her daring action that resulted in instantaneous healing. However, whatever physical details of her condition she might have explained in this very public setting among a group of men both Mark and Luke exhibit discretion in the brevity of the narrative.

48 And he said to her, "Daughter, your faith has delivered you; go in peace."

Reference: Matthew 9:22; Mark 5:34.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 4 above. to her: fem. of Grk. autos, personal pronoun. Daughter: Grk. thugatēr. See verse 42 above. The personal address is probably shorthand for "daughter of Abraham" (Luke 13:16). your: Grk. su, second person pronoun. faith: Grk. ho pistis. See verse 25 above. The noun indicates that the woman had personal trust and confidence in Yeshua. The woman exhibited the faith of Abraham who left Ur of the Chaldees without knowing where he was going (Heb 11:8) and offered up Isaac while trusting in the promise God made to him that he would have descendants through Isaac (Heb 11:17).

Similarly the woman left her home to seek out Yeshua without any assurance in advance that he would or could help her, but confident in his reputation as compassionate healer. She then offered up her body as a living sacrifice in full surrender to the grace of God. This act of humiliation which ended her flow of blood relied on the power of the Son of God whose flow of blood on the cross would provide complete deliverance and healing (John 19:34; cf. Ps 22:16; Isa 53:5).

has delivered: Grk. sōzō, perf. See verse 12 above. you: Grk. su. The great majority of versions translate the verbal phrase as "healed you" or "made you well." Some versions have "saved you" (CJB, CSB, LEB, LSB, NABRE, NTFE). Lexicons cite a number of passages to affirm that sōzō is used to refer to healing (Matt 9:21, 22; Mark 5:23, 28, 34; 6:56; Luke 6:9; 8:36, 48, 50; 17:19; 18:42; John 11:12; Acts 4:9; 14:9). However, apostolic narratives normally use iaomai (the previous verse) or therapeuō (verse 43 above) to describe curing of a medical condition.

Thus, the use of sōzō indicates more than just restoring health, but delivering or rescuing the person from the constant suffering caused by the physical malady. In the case of the woman of this story her healing ended twelve years of misery and pain. go: Grk. poreuō, pres. mid. imp., to move from one part of an area to another, to make one's way. in: Grk. eis, prep., lit. "into." peace: Grk. eirēnē, peace, which may denote a state of harmony or a state of well-being. In the LXX eirēnē translates Heb. shalom, peace and friendship in human relations, first in Genesis 15:15.

The exhortation is a typical Hebrew ritual of blessing, yet in the Synoptic Narratives this declaration is only made to women (cf. Mark 5:34; Luke 7:50). The exhortation "go into peace" could have the meaning "resume your life with serenity and enjoy the continual favor of God."

Healing the Daughter of Jairus, 8:49-56

49 While he was still speaking, someone came from the house of the synagogue president, saying that, "Your daughter has died; no longer trouble the Teacher."

While he: Grk. autos, personal pronoun. was still: Grk. eti, adv. expressing continuance of an action; yet, still. speaking: Grk. laleō, pres. part., to exercise the faculty of speech in order to make an oral statement; declare, say, speak. The verbal phrase refers back to Yeshua's blessing of peace in the previous verse. someone: Grk. tis, indefinite pronoun. The pronoun stresses a person appointed to the task. came: Grk. erchomai, aor. See verse 12 above. from: Grk. para, prep., lit. "beside." See verse 5 above.

the house of the synagogue president: Grk. archisunagōgos, which refers to the chief elder or president presiding over a local synagogue (HELPS). See the note on verse 42 above. Mark also uses this title (Heb. nasi) of Jairus (Mark 5:22) and Luke uses the title of other Jewish men in that office (Luke 13:14; Acts 18:8, 17). Jairus was with Yeshua, so the person arriving with the message must have come from the house where the sick girl lay, perhaps a member of Jairus' household or a neighbor. saying: Grk. legō, pres. part. See verse 4 above.

that: Grk. hoti, conj. See verse 25 above. The conjunction is used here to introduce the following quotation directed to Jairus, but most versions omit translation of the word. Your: Grk. su, second person pronoun. daughter: Grk. thugatēr. See verse 42 above. has died: Grk. thnēskō, perf., to die physically. The verb actually occurs first in the Greek word order of the quotation providing ("Dead is your daughter"), giving a blunt emphasis. The perfect tense stresses the certainty of death, which would have occurred since Jairus left his house. no longer: Grk. mēketi, adv., no longer, not from now on, not any longer, no more.

trouble: Grk. skullō, pres. imp., cause trouble for, disturb, bother, vex. The nature of this verb makes it a strange choice and serves as a contrast between the messenger and Jairus. Perhaps this member of Jairus' household did not believe Yeshua could heal the girl and counseled against seeking his help, whereas Jairus in his desperation clung to the hope that Yeshua could provide the solution. The messenger had no right to give such a curt directive to the suffering father.

the Teacher: Grk. ho didaskalos, teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. The CJB translates the noun as "Rabbi." Didaskalos is a functional synonym of "Rabbi" (cf. Matt 23:8; John 1:38), but the fact that the messenger did not say "Rabbi" is significant. While Yeshua was regarded as a notable teacher it does not mean that the messenger accorded him the status of Rabbi equal to Hillel and Shammai.

50 But Yeshua having heard, answered him, "Fear not; only trust, and she will be restored."

Reference: Mark 5:36.

But: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 28 above. having heard: Grk. akouō, aor. part. See verse 8 above. The verbal phrase alludes to the message received by Jairus and its brevity perhaps suggests displeasure with the messenger. answered: Grk. apokrinomai, aor. pass. See verse 21 above. him: Grk. autos, personal pronoun; i.e. Jairus. The following statement serves as both an exhortation to Jairus as well as a rebuttal and rebuke of the messenger.

Fear: Grk. phobeomai, pres. mid. imp. See verse 25 above. not: Grk. mē, adv. In other words, "do not start being afraid." only: Grk. monon, adv. marking a narrow limitation; merely, just, only. trust: Grk. pisteuō, aor. imp. See verse 12 above. and: Grk. kai, conj. she will be restored: Grk. sōzō, fut. pass. See verses 36 and 48 above. Most versions have "healed" or "made well," but a some have "saved" (CSB, LSB, NABRE, NCB, NRSV). Again, the choice of sōzō instead of iaomai or therapeuō indicates more than curing the daughter's body, but delivering her from the realm of the dead and Jairus from his suffering.

51 Then having entered into the house, he did not allow anyone to enter with him, except Peter and John and Jacob, and the father of the girl and the mother.

Reference: Matthew 9:23-31; Mark 5:37.

Then: Grk. de, conj. having entered: Grk. erchomai, aor. part. See verse 12 above. into: Grk. eis, prep. the house: Grk. ho oikia. See verse 27 above. he did not: Grk. ou, adv. allow: Grk. aphiēmi, aor., to send away or permit, used here in permissive sense of allow or permit, thus restricting access. anyone: Grk. tis, indefinite pronoun. to enter: Grk. eiserchomai, aor. inf. See verse 30 above. with: Grk. sun, prep. him: Grk. autos, personal pronoun. This verbal clause refers to entering the room where the girl lay. except: Grk. ei mē, lit. "if not." The words express a limitation on who accompanied Yeshua.

Peter: Grk. Petros. See verse 45 above. and: Grk. kai, conj. John: Grk. Iōannēs, which in the LXX transliterates Heb. Yochanan, and rendered in almost all English Bibles as "John." Most Messianic Jewish versions (CJB, MW, MJLT, OJB) have "Yochanan," but the TLV has "John." For more biographical information on John see my web article Witnesses of the Good News. and: Grk. kai. Jacob: Grk. Iakōbos is a Grecized form of Iakōb ("Jacob"), which transliterates the Heb. Ya'akov ("Jacob"), "James" in Christian versions. Barker commits the faux pas of saying, "Strangely, no one is named James in the Old Testament" (161).

Actually, there is no one named "James" in the New Testament either. For the literary history of how "Jacob" came to be "James" see my note on Mark 1:19. The son of Isaac held great honor among the people of Israel and so it is not surprising that five different men bear this name in the Besekh. John and Jacob were the sons of Zebedee (Luke 5:10) and had a close working relationship with Simon Peter in fishing. In the narratives of Matthew and Mark Jacob's name always appears before John when listed together, suggesting that Jacob was older. Three times Luke gives precedence to John (also Luke 9:28; Acts 1:13).

Yeshua's choice of bringing only three of his apostles into the house with him is not explained. This was not a social call, so there was no necessity of all the apostles being present. Taking three satisfied the Torah principle of requiring two or three witnesses to establish a fact and give testimony of an event (Deut 17:6; 19:15; Matt 18:16). Peter, John, and Jacob formed Yeshua's innermost circle of associates and were present for some of his significant miracles. Peter and John would later be the most prominent leaders in the Messianic community before the call and ministry of Paul, and Jacob would be the first martyr.

and: Grk. kai. the father: Grk. ho patēr, normally used of a male biological parent. of the girl: fem. of Grk. hē pais, one in a dependent capacity, post-infancy but age not determinate; child, boy, girl, youth. In Greek culture the term was used of a child under training with strict oversight, emphasizing their ongoing development necessary to reach their highest destiny (HELPS). Most versions translate the noun as "child," but "girl" is a better choice due to the feminine gender.

It is also important that in this age of gender confusion to emphasize the biblical and scientific truth that boys and girls are genetically different and one cannot change genders. The use of pais emphasizes the dual reality that at age twelve the girl had passed the cultural transition point into adult responsibilities, but at the same time was still under the authority of her parents. and: Grk. kai. the mother: Grk. mētēr. See verse 19 above. It's important to note that Yeshua recognized the authority of the parents and he did not act without their consent.

52 Now they were all weeping and mourning her; but he said, "Do not weep, for she has not died, but sleeps."

Reference: Daniel 12:2; Matthew 9:23; Mark 5:38-39.

Now: Grk. de, conj. they were all: pl. of Grk. pas, adj. See verse 40 above. The use of "all" is peculiar to Luke's account. The adjective likely refers to friends and neighbors, members of the synagogue. weeping: Grk. klaiō, impf., 3p-pl., express grief or sorrow aloud, to cry, sob or weep. This verb does not express a silent dropping of tears, but a vocal cry, even a loud demonstrative form of mourning, a wailing. and: Grk. kai, conj. mourning: Grk. koptō, impf. mid., 3p-pl., to beat one’s chest as an act of mourning; bewail, lament, mourn. Hebrew mourning was always demonstrative (cf. Gen 23:2; 37:34; 1Sam 25:1; 2Chr 35:25; Esth 4:3; Isa 15:2f; Jer 6:26; 9:17; Nah 2:7). her: fem. of Grk. autos, personal pronoun.

Plummer notes that the mourners were not in the same room with the corpse. Matthew mentions the presence of "flute-players," which were typically hired to play mournful tunes at funerals. Both Matthew and Mark indicate that Yeshua found a "commotion" or noisy chaos from women loudly shrieking and wailing. Exell notes a cultural expectation laid down in the Mishnah: "Even the poorest among the Israelites must provide no less than two pipes, and one lamenting woman" (Kethubot 4:4).

but: Grk. de. he said: Grk. legō, aor. See verse 4 above. Here the verb introduces the following direct quotation. Do not: Grk. mē, adv. weep: Grk. klaiō, pres. imp. The present tense of the entreaty has the meaning of "do not continue weeping." for: Grk. gar, conj. See verse 17 above. she has not: Grk. ou, adv. See verse 13 above. The particle negates absolutely. died: Grk. apothnēskō, aor. See verse 42 above. but: Grk. alla, conj. See verse 16 above. sleeps: Grk. katheudō, pres., to be asleep in the natural repose of the body. The verb is also used figuratively of death (1Th 5:10; also in LXX Ps 88:5; Dan 12:2).

Consideration needs to be given to the cultural context. Jews were divided over the subject of life after death with the Pharisees and Sadducees taking opposite viewpoints (cf. Matt 22:23; Mark 12:18; Luke 20:27; Acts 23:6-8; 1Cor 15:12-13). Pharisees believed in the immortality of the soul, the resurrection of the dead at the end of the age, and eternal rewards and punishments. The Sadducees believed that the soul dies with the body and denied resurrection and eternal judgment. See Josephus, Antiquities XVIII, 1:3-4; and Wars II, 8:14.

Thus, Yeshua engages in a play on words by asserting that the girl had not died according to Sadducean philosophy, but simply slept awaiting resurrection according to Pharisee philosophy. Indeed the picturesque language of "sleeping" as the state of the dead prior to resurrection occurs a number of times in Scripture (Isa 26:19; Ezek 37:12-14; Dan 12:2; Matt 27:52; John 11:11-12; 1Cor 15:6, 20, 51-52; Eph 5:14; 1Th 4:13-15). Yeshua's point as Gill notes is that the girl did not remain under the power of death (cf. 1Cor 15:26), but she was like a person asleep, who would in a little time be awaked out of it, and which would be easily performed by Yeshua, as if she had been only in a natural sleep.

53 And they began laughing at him, knowing that she had died.

Reference: Matthew 9:24; Mark 5:40.

And: Grk. kai, conj. they began laughing at: Grk. katagelaō, impf., 3p-pl., to laugh at in ridicule, laugh to scorn. him: Grk. autos, personal pronoun. knowing: Grk. oida, pl. perf. part., to know in an objective sense, to have information about; also to grasp the significance of the information received. The perfect tense points back to gaining the knowledge before Yeshua arrived. Plummer notes that the verb is conclusive. The mourners weren't "supposing."

that: Grk. hoti, conj. she had died: Grk. apothnēskō, aor. See verse 42 above. These witnesses to the girl's death obviously did not comprehend Yeshua's play on words, but took his words literalistically. Thus, they mocked Yeshua for being unwilling to face reality. Matthew and Mark record that at this point Yeshua summarily ordered the visitors out of the house, leaving only his three apostles and the girl's parents.

54 Now, he, having taken hold of her hand, called out, saying, "Little girl, arise!"

Reference: Matthew 9:25; Mark 5:41.

Now: Grk. de, conj. he: Grk. autos, personal pronoun. having taken hold: Grk. krateō, aor. part., to place under one's grasp or have a firm hold on; take hold of. of her: fem. of Grk. autos. hand: Grk. hē cheir, the anatomical limb of the hand. Gill and Plummer suggest that touching a dead body ordinarily would have incurred uncleanness for Yeshua (Lev 21:1, 11) and the uncleanness lasted seven days (Num 19:16). However, Levine (a non-Messianic Jewish scholar) asserts that Yeshua violated no ritual taboos in touching the girl (119). Moreover, the Torah instruction that forbids physical contact with a dead body applied only to priests.

called out: Grk. phōneō, aor. See verse 8 above. saying: Grk. legō, pres. part. See verse 4 above. Little girl: Grk. hē pais, voc. See verse 51 above. It is a striking action to address the dead girl. Yeshua did not address her by name as he will when he raises Lazarus (John 11:43). arise: Grk. egeirō, pres. imp., to rise or raise from a recumbent or lower position, and is used here with the sense to recall the dead to life. This verb is often used of restoring the dead to life (e.g. Matt 11:5; Mark 6:16; Luke 7:14; 20:37; John 5:21; Acts 26:8). The imperative mood signifies an authoritative command. Matthew omits the command, but Mark gives the exact command in Hebrew, Talitha kum (see my comment on Mark 5:41).

55 And her spirit returned, and she stood up immediately; and he directed for something to be given her to eat.

Reference: Ecclesiastes 12:7; Mark 5:42-43.

And: Grk. kai, conj. her: fem. of Grk. autos, personal pronoun. spirit: Grk. pneuma. See verse 2 above. The noun here refers to the human spirit. returned: Grk. epistrephō, aor., to cause to return, to bring back. Only Luke mentions the spirit returning to the body. Plummer points out that the phrase "spirit returned" also occurs twice in the LXX of a living man's strength reviving; of the fainting Samson (Jdg 15:19) and of the starving Egyptian (1Sam 30:12). However, the fact of the girl's spirit returning is another affirmation that she had died. The comment by Luke is not merely a medical observation, but a statement of reality. Gill notes that the Ethiopic version adds:

"This shows that the soul is immortal, and dies not with the body; that it exists in a separate state from it after death and will hereafter re-enter the body, and be again united to it in the resurrection, of which this instance was a kind of pledge and emblem: where her spirit was during this time of separation, is needless, and would be curious and rash to inquire; it is enough to say with the Scripture, that it had returned, to God, that gave it, Ecclesiastes 12:7, and by whom it was sent back to its body again."

The mention of returning so soon after the time of death may hint at the common Jewish belief that the soul hovered over the body for three days from the point of death, intending to re-enter it, but as soon as it sees its appearance change, it departs (Leviticus Rabbah 18:1, citing Job 14:22). Against the common belief is the fact that in the story of Lazarus and the rich man, they both went directly to their eternal domain upon death (Luke 16:22-23; cf. Heb 9:27), as did the thief on the cross (Luke 23:43). In this case the girl's spirit was not taken to Paradise, but instead was allowed to remain near her body.

and: Grk. kai. she stood up: Grk. anistēmi, aor., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or prone position or simply standing. immediately: Grk. parachrēma, adv. See verse 44 above. and: Grk. kai. he directed: Grk. diatassō, aor., to make appropriate arrangement for securing an objective; appoint, direct, give orders to, prescribe. for something to be given: Grk. didōmi, aor. pass. inf. See verse 10 above. her: fem. of Grk. autos. to eat: Grk. esthiō, aor. inf., to consume food in the mouth.

Mark also notes the instruction of Yeshua, which could hint at a long period of sickness in which the girl was not able to eat. Restoring the girl's spirit did not automatically restore the girl's energy level. She needed food. Plummer suggests that in their joy and excitement the parents might not have considered food, but the family meal routine was to resume.

56 And her parents were amazed; but he instructed them to tell no one what had happened.

Reference: Mark 5:43.

And: Grk. kai, conj. her: fem. of Grk. autos, personal pronoun. parents: pl. of Grk. goneus, begetter, father or ancestor, but the plural form refers to both parents. were amazed: Grk. existēmi, aor., 3p-pl., expresses the idea of causing or undergoing a psychological change outside normal expectation. In this context the verb means to make a profound impression on by astonishing, to be amazed. but: Grk. de, conj. he instructed: Grk. paraggellō, aor. See verse 29 above. them: pl. of Grk. autos; i.e., the parents. to tell: Grk. legō, aor. inf. See verse 4 above. no one: Grk. mēdeis, adj. (from mē, "not" and heis, "one"), not even one, none.

what: Grk. ho, definite article, but used here as a demonstrative pronoun. had happened: Grk. ginomai, perf. part. See verse 1 above. The instruction seems strange in the circumstances because the miracle would soon be known in the neighborhood as soon as people saw the girl. Plummer suggests that the directive, given to the parents, was to prevent them engaging in vain gossip. Gill notes that the Ethiopic version interprets the command as prohibiting description of the details of how the miracle was accomplished. The parents should instead focus simply on blessing God for His mercy, both at home and in the synagogue.

Works Cited

ABP: The Apostolic Bible Polyglot, trans. Charles Van Der Pool. The Apostolic Press, 2006. LXX-English Interlinear.

Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online.

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 4th ed. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

Barker: William P. Barker, Everyone In the Bible. Fleming H. Revell Co., 1966.

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com.

Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955.

DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975.

DSB: Henry Morris, Defenders Study Bible. World Publishing Co., 1995.

Edersheim-L&T: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Online.

Edersheim-Sketches: Alfred Edersheim (1825-1889), Sketches of Jewish Social Life (1876). New Updated Edition. Hendrickson Publishers, Inc., 1994. Also online.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary].

Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online.

Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT)

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online.

GNT: The Greek New Testament, eds. Kurt Aland, Matthew Black, Bruce M. Metzger, & Allen Wiegren. American Bible Society, 1966. [NA25]

HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online.

HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com)

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Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. (New International Commentary on the New Testament)

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Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Zondervan Pub. Co., 1984. Software version 2.6. Zondervan Corp, 1989-1999.

Lightfoot: John Lightfoot (1602-1675), Hebrew and Talmudical Exercitations upon Luke, A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), Vol. 3. Hendrickson Pub., 1989.

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Merrill: Selah Merrill (1837-1909), Galilee in the Time of Christ. Religious Tract Society, 1891. Online.

Metzger: Bruce Metzger, A Textual Commentary on the Greek New Testament. 2nd ed. United Bible Societies, 1994.

Moseley: Ron Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. Lederer Books, 1996.

Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online.

NIBD: Nelson's Illustrated Dictionary of the Bible. Herbert Lockyer, ed. Thomas Nelson Publishers, 1986.

Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online.

OCB: The Oxford Companion to the Bible. ed. Bruce M. Metzger and Michael D. Coogan. Oxford University Press, 1993.

Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on the Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online.

Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980.

Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996.

Tarn & Griffith: Sir William Tarn and G.T. Griffith, Hellenistic Civilization. 3^rd Edition. Edward Arnold Publishers, Ltd., 1952.

Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (1889). Hendrickson Publishers, 2003. Online.

Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament Charles Scribner and Sons, 1887. Online.

Young: Brad H. Young, The Parables: Jewish Tradition and Christian Interpretation. Hendrickson Pub., 1998.

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