Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

2 Samuel 12-14
New English Translation

Nathan the Prophet Confronts David

12 So the Lord sent Nathan[a] to David. When he came to David,[b] Nathan[c] said,[d] “There were two men in a certain city, one rich and the other poor. 2 The rich man had a great many flocks and herds. 3 But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children.[e] It used to[f] eat his food,[g] drink from his cup, and sleep in his arms.[h] It was just like a daughter to him.

4 “When a traveler arrived at the rich man’s home,[i] he did not want to use one of his own sheep or cattle to feed[j] the traveler who had come to visit him.[k] Instead, he took the poor man’s lamb and cooked[l] it for the man who had come to visit him.”

5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die![m] 6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!”[n]

7 Nathan said to David, “You are that man! This is what the Lord God of Israel has said: ‘I chose[o] you to be king over Israel and I rescued you from the hand of Saul. 8 I gave you your master’s house, and put your master’s wives into your arms.[p] I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 9 Why have you shown contempt for the Lord’s decrees[q] by doing evil in my[r] sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites. 10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 11 This is what the Lord has said: ‘I am about to bring disaster on you[s] from inside your own household![t] Right before your eyes I will take your wives and hand them over to your companion.[u] He will go to bed with[v] your wives in broad daylight![w] 12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’”[x]

13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven[y] your sin. You are not going to die. 14 Nonetheless, because you have treated the Lord with such contempt[z] in this matter, the son who has been born to you will certainly die.”

15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill.[aa] 16 Then David prayed to[ab] God for the child and fasted.[ac] He would even[ad] go and spend the night lying on the ground. 17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them.

18 On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, “While the child was still alive he would not listen to us[ae] when we spoke to him. How can we tell him that the child is dead? He will do himself harm!”[af]

19 When David saw that his servants were whispering to one another, he[ag] realized that the child was dead. So David asked his servants, “Is the child dead?” They replied, “Yes, he’s dead.” 20 So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the Lord and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate.

21 His servants said to him, “What is this that you have done? While[ah] the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!” 22 He replied, “While the child was still alive, I fasted and wept because I thought,[ai] ‘Perhaps[aj] the Lord will show pity and the child will live.’ 23 But now he is dead. Why should I fast? Am I able to bring him back at this point? I will go to him, but he cannot return to me!”

24 So David comforted his wife Bathsheba. He came to her[ak] and went to bed with her.[al] Later she gave birth to a son, and David[am] named him Solomon. Now the Lord loved the child[an] 25 and sent word through Nathan the prophet that he should be named Jedidiah[ao] for the Lord’s sake.

David’s Forces Defeat the Ammonites

26 [ap] So Joab fought against Rabbah of the Ammonites and captured the royal city. 27 Joab then sent messengers to David, saying, “I have fought against Rabbah and have captured the water supply of the city.[aq] 28 So now assemble the rest of the army[ar] and besiege the city and capture it. Otherwise I will capture the city and it will be named for me.”

29 So David assembled all the army and went to Rabbah and fought against it and captured it. 30 He took the crown of their king[as] from his head—it was gold, weighed about seventy-five pounds,[at] and held a precious stone—and it was placed on David’s head. He also took from the city a great deal of plunder. 31 He removed[au] the people who were in it and made them labor with saws, iron picks, and iron axes, putting them to work[av] at the brick kiln. This was his policy[aw] with all the Ammonite cities. Then David and all the army returned to Jerusalem.

The Rape of Tamar

13 Now David’s son Absalom had a beautiful sister named Tamar. In the course of time David’s son Amnon fell madly in love with her.[ax] 2 But Amnon became frustrated because he was so lovesick[ay] over his sister Tamar. For she was a virgin, and to Amnon it seemed out of the question to do anything to her.

3 Now Amnon had a friend named Jonadab, the son of David’s brother Shimeah. Jonadab was a very crafty man. 4 He asked Amnon,[az] “Why are you, the king’s son,[ba] so depressed every morning? Can’t you tell me?” So Amnon said to him, “I’m in love with Tamar the sister of my brother Absalom.” 5 Jonadab replied to him, “Lie down on your bed and pretend to be sick.[bb] When your father comes in to see you, say to him, ‘Please let my sister Tamar come in so she can fix some food for me. Let her prepare the food in my sight so I can watch. Then I will eat from her hand.’”

6 So Amnon lay down and pretended to be sick. When the king came in to see him, Amnon said to the king, “Please let my sister Tamar come in so she can make a couple of cakes in my sight. Then I will eat from her hand.”

7 So David sent Tamar to the house saying, “Please go to the house of Amnon your brother and prepare some food for him.” 8 So Tamar went to the house of Amnon her brother, who was lying down. She took the dough, kneaded it, made some cakes while he watched,[bc] and baked them.[bd] 9 But when she took the pan and set it before him, he refused to eat. Instead Amnon said, “Get everyone out of here!”[be] So everyone left.[bf]

10 Then Amnon said to Tamar, “Bring the cakes into the bedroom; then I will eat from your hand.” So Tamar took the cakes that she had prepared and brought them to her brother Amnon in the bedroom. 11 As she brought them to him to eat, he grabbed her and said to her, “Come on! Get in bed with me,[bg] my sister!”

12 But she said to him, “No, my brother! Don’t humiliate me! This just isn’t done in Israel! Don’t do this foolish thing! 13 How could I ever be rid of my humiliation? And you would be considered one of the fools[bh] in Israel! Just[bi] speak to the king, for he will not withhold me from you.” 14 But he refused to listen to her.[bj] He overpowered her and humiliated her by raping her.[bk] 15 Then Amnon greatly despised her.[bl] His disdain toward her surpassed the love he had previously felt toward her.[bm] Amnon said to her, “Get up and leave!”

16 But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!”[bn] But he refused to listen to her. 17 He called his personal attendant and said to him, “Take this woman out of my sight[bo] and lock the door behind her!” 18 (Now she was wearing a long robe,[bp] for this is what the king’s virgin daughters used to wear.) So Amnon’s[bq] attendant removed her and bolted the door[br] behind her. 19 Then Tamar put ashes on her head and tore the long robe she was wearing. She put her hands on her head and went on her way, wailing as she went.

20 Her brother Absalom said to her, “Was Amnon your brother with you? Now be quiet, my sister. He is your brother. Don’t take it so seriously!”[bs] Tamar, devastated, lived in the house of her brother Absalom.

21 Now King David heard about all these things and was very angry.[bt] 22 But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.

Absalom Has Amnon Put to Death

23 Two years later Absalom’s sheepshearers were in Baal Hazor, near Ephraim. Absalom invited all the king’s sons. 24 Then Absalom went to the king and said, “My shearers have begun their work.[bu] Let the king and his servants go with me.”

25 But the king said to Absalom, “No, my son. We shouldn’t all go. We shouldn’t burden you in that way.” Though Absalom[bv] pressed[bw] him, the king[bx] was not willing to go. Instead, David[by] blessed him.

26 Then Absalom said, “If you will not go,[bz] then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?” 27 But when Absalom pressed him, he sent Amnon and all the king’s sons along with him.

28 Absalom instructed his servants, “Look! When Amnon is drunk[ca] and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!”[cb] 29 So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled.

30 While they were still on their way, the following report reached David: “Absalom has killed all the king’s sons; not one of them is left!” 31 Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well.

32 Jonadab, the son of David’s brother Shimeah, said, “My lord should not say, ‘They have killed all the young men who are the king’s sons.’ For only Amnon is dead. This is what Absalom has talked about[cc] from the day that Amnon[cd] humiliated his sister Tamar. 33 Now don’t let my lord the king be concerned about the report that has come saying, ‘All the king’s sons are dead.’ It is only Amnon who is dead.”

34 In the meantime Absalom fled. When the servant who was the watchman looked up, he saw many people coming from the west[ce] on a road beside the hill. 35 Jonadab said to the king, “Look! The king’s sons have come! It’s just as I said.”

36 Just as he finished speaking, the king’s sons arrived, wailing and weeping.[cf] The king and all his servants wept loudly[cg] as well. 37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David[ch] grieved over his son every day.

38 After Absalom fled and went to Geshur, he remained there for three years. 39 The king longed[ci] to go to Absalom, for he had since been consoled over the death of Amnon.[cj]

David Permits Absalom to Return to Jerusalem

14 Now Joab son of Zeruiah realized that the king longed to see[ck] Absalom. 2 So Joab sent to Tekoa and brought from there a wise woman. He told her, “Pretend to be in mourning[cl] and put on garments for mourning. Don’t anoint yourself with oil. Instead, act like a woman who has been mourning for the dead for some time.[cm] 3 Go to the king and speak to him in the following fashion.” Then Joab told her what to say.[cn]

4 So the Tekoan woman went[co] to the king. She bowed down with her face to the ground in deference to him and said, “Please help me,[cp] O king!” 5 The king replied to her, “What do you want?”[cq] She answered, “I am a widow; my husband is dead. 6 Your servant[cr] has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him. 7 Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death[cs] of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal,[ct] leaving no one on the face of the earth to carry on the name of my husband.”

8 Then the king told the woman, “Go to your home. I will give instructions concerning your situation.”[cu] 9 The Tekoan woman said to the king, “My lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!”

10 The king said, “Bring to me whoever speaks to you, and he won’t bother you again!” 11 She replied, “In that case,[cv] let the king invoke the name of[cw] the Lord your God so that the avenger of blood may not add to the killing! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head[cx] will fall to the ground.”

12 Then the woman said, “Please permit your servant to speak to my lord the king about another matter.” He replied, “Tell me.” 13 The woman said, “Why have you devised something like this against God’s people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished. 14 Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored.[cy] 15 I have now come to speak with my lord the king about this matter, because the people have made me fearful.[cz] But your servant said, ‘I will speak to the king! Perhaps the king will do what his female servant[da] asks. 16 Yes![db] The king may[dc] listen and deliver his female servant[dd] from the hand of the man who seeks to remove[de] both me and my son from the inheritance God has given us!’[df] 17 So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’”

18 Then the king replied to the woman, “Don’t hide any information from me when I question you.” The woman said, “Let my lord the king speak.” 19 The king said, “Did Joab put you up to all of this?”[dg] The woman answered, “As surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant’s mouth. 20 Your servant Joab did this so as to change this situation. But my lord has wisdom like that of the angel of God, and knows everything that is happening in the land.”[dh]

21 Then the king said to Joab, “All right! I[di] will do this thing. Go and bring back the young man Absalom!” 22 Then Joab bowed down with his face toward the ground and thanked[dj] the king. Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, because the king has granted the request of your[dk] servant!”

23 So Joab got up and went to Geshur and brought Absalom back to Jerusalem. 24 But the king said, “Let him go over[dl] to his own house. He may not see my face.” So Absalom went over[dm] to his own house; he did not see the king’s face.

25 Now in all Israel everyone acknowledged that there was no man as handsome as Absalom.[dn] From the soles of his feet to the top of his head he was perfect in appearance.[do] 26 When he would shave his head—at the end of every year he used to shave his head, for it grew too long[dp] and he would shave it—he used to weigh the hair of his head at three pounds[dq] according to the king’s weight. 27 Absalom had[dr] three sons and one daughter, whose name was Tamar. She was a very attractive woman.[ds]

28 Absalom lived in Jerusalem for two years without seeing the king’s face. 29 Then Absalom sent a message to Joab asking him to send him to the king, but Joab[dt] was not willing to come to him. So he sent a second message to him, but he still was not willing to come. 30 So he said to his servants, “Look, Joab has a portion of field adjacent to mine and he has some barley there. Go and set it on fire.”[du] So Absalom’s servants set Joab’s[dv] portion of the field on fire.

31 Then Joab got up and came to Absalom’s house. He said to him, “Why did your servants set my portion of field on fire?” 32 Absalom said to Joab, “Look, I sent a message to you saying, ‘Come here so that I can send you to the king with this message:[dw] “Why have I come from Geshur? It would be better for me if I were still there.”’ Let me now see the face of the king. If I am at fault, let him put me to death!”

33 So Joab went to the king and informed him. The king[dx] summoned Absalom, and he came to the king. Absalom[dy] bowed down before the king with his face toward the ground and the king kissed him.[dz]

Footnotes

  1. 2 Samuel 12:1 tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).
  2. 2 Samuel 12:1 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
  3. 2 Samuel 12:1 tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.
  4. 2 Samuel 12:1 tn The Hebrew text repeats “to him.”
  5. 2 Samuel 12:3 tn Heb “his sons.”
  6. 2 Samuel 12:3 tn The three Hebrew imperfect verbal forms in this sentence have a customary nuance; they describe past actions that were repeated or typical.
  7. 2 Samuel 12:3 tn Heb “from his morsel.”
  8. 2 Samuel 12:3 tn Heb “and on his chest [or perhaps, “lap”] it would lie.”
  9. 2 Samuel 12:4 tn Heb “came to the rich man.” In the translation “arrived at the rich man’s home” has been used for stylistic reasons.
  10. 2 Samuel 12:4 tn Heb “and he refused to take from his flock and from his herd to prepare [a meal] for.”
  11. 2 Samuel 12:4 tn Heb “who had come to him” (also a second time later in this verse). The word “visit” has been supplied in the translation for stylistic reasons and for clarity.
  12. 2 Samuel 12:4 tn Heb “and prepared.”
  13. 2 Samuel 12:5 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.
  14. 2 Samuel 12:6 tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some mss of the Targum and the Syriac Peshitta exaggerate the idea to “fortyfold.”tn Heb “the lamb he must repay fourfold because he did this thing and because he did not have compassion.”
  15. 2 Samuel 12:7 tn Heb “anointed.”
  16. 2 Samuel 12:8 tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.
  17. 2 Samuel 12:9 tn Or “word, message.” The “word of the Lord” sometimes refers to a prophetic message from God and sometimes to his past revelation. Here it refers to the Lord’s laws which David has violated.
  18. 2 Samuel 12:9 tc So the Qere; the Kethib has “his.”
  19. 2 Samuel 12:11 tn Heb “raise up against you disaster.”
  20. 2 Samuel 12:11 tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”
  21. 2 Samuel 12:11 tn Or “friend.”
  22. 2 Samuel 12:11 tn Heb “will lie down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.
  23. 2 Samuel 12:11 tn Heb “in the eyes of this sun.”
  24. 2 Samuel 12:12 tn Heb “and before the sun.”
  25. 2 Samuel 12:13 tn Heb “removed.”
  26. 2 Samuel 12:14 tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”
  27. 2 Samuel 12:15 tn Heb “and the Lord struck the child…and he was ill.” It is necessary to repeat “the child” in the translation to make clear who became ill, since “the Lord struck the child that Uriah’s wife had borne to David, and he became very ill” could be understood to mean that David himself became ill.
  28. 2 Samuel 12:16 tn Heb “sought” or “searched for.”
  29. 2 Samuel 12:16 tn Heb “and David fasted.”
  30. 2 Samuel 12:16 tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.
  31. 2 Samuel 12:18 tn Heb “to our voice.”
  32. 2 Samuel 12:18 tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!
  33. 2 Samuel 12:19 tn Heb “David.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
  34. 2 Samuel 12:21 tc For the MT בַּעֲבוּר (baʿavur, “for the sake of”) we should probably read בְּעוֹד (beʿod, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.
  35. 2 Samuel 12:22 tn Heb “said.”
  36. 2 Samuel 12:22 tn Heb “Who knows?”
  37. 2 Samuel 12:24 tn The combination of the verb בּוֹא (boʾ; “to come, enter”) and the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 1:113). This common expression is also used as a euphemism for coming together for sexual relations. Although some take the phrase to be a graphic depiction of a man actions in sexual relations with a woman, certain factors clarify that it is a euphemism. First, the phrase also describes a woman approaching a man for sexual relations (2 Sam 11:4), a situation where this phrase cannot be explicitly descriptive. Second, the phrase is paired here with שָׁכַב (shakhav), “to lie down,” which only makes sense if the two are complementary (compare also Gen 19:33-34 which uses both verbs of Lot’s daughters, but without the preposition). The verb שָׁכַב can imply lying down for sleep or for sexual relations. When בּוֹא אֶל (boʾ ʾel) is used with שָׁכַב (shakhav), they state the natural progression of approaching and then lying with. Hebrew can use the two together, or either separately, as a euphemism for sexual relations. But if the phrase בּוֹא אֶל were already an explicit depiction of sex, then the latter phrase with שָׁכַב, “to lie with,” would be pointless. So 2 Sam 11:4 and 2 Sam 12:24 are important evidence for how this phrase really works, and it is appropriate to also use euphemisms in translation.
  38. 2 Samuel 12:24 tn Heb “and he lay with her.” The phrase is a euphemism for sexual relations.
  39. 2 Samuel 12:24 tc The Kethiv reads “he named” while the Qere reads “she named.”tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.
  40. 2 Samuel 12:24 tn Heb “him,” referring to the child.
  41. 2 Samuel 12:25 sn The name Jedidiah means “loved by the Lord.”
  42. 2 Samuel 12:26 sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion.
  43. 2 Samuel 12:27 sn The expression translated the water supply of the city (Heb “the city of the waters”) apparently refers to that part of the fortified city that guarded the water supply of the entire city. Joab had already captured this part of the city, but he now defers to King David for the capture of the rest of the city. In this way the king will receive the credit for this achievement.
  44. 2 Samuel 12:28 tn Heb “people.” So also in vv. 29, 31.
  45. 2 Samuel 12:30 tn Part of the Greek tradition wrongly understands Hebrew מַלְכָּם (malkam, “their king”) as a proper name (“Milcom”). Some English versions follow the Greek here, rendering the phrase “the crown of Milcom” (so NRSV; cf. also NAB, CEV). TEV takes this as a reference not to the Ammonite king but to “the idol of the Ammonite god Molech.”
  46. 2 Samuel 12:30 tn Heb “and its weight [was] a talent of gold.” The weight of this ornamental crown was approximately 75 lbs (34 kg). See P. K. McCarter, II Samuel (AB), 313.
  47. 2 Samuel 12:31 tn Heb “brought out.”
  48. 2 Samuel 12:31 tnHeb “to pass through.”
  49. 2 Samuel 12:31 tn Heb “and so he would do.”
  50. 2 Samuel 13:1 tn Heb “Amnon the son of David loved her.” The following verse indicates the extreme nature of his infatuation, so the translation uses “madly in love” here.sn Amnon was the half-brother of Tamar; Absalom was her full blood-brother.
  51. 2 Samuel 13:2 tn Heb “and there was distress to Amnon so that he made himself sick.”
  52. 2 Samuel 13:4 tn Heb “and he said to him.”
  53. 2 Samuel 13:4 tn A more idiomatic translation might be “Why are you of all people…?”
  54. 2 Samuel 13:5 tn This verb is used in the Hitpael stem only in this chapter of the Hebrew Bible. With the exception of v. 2 it describes not a real sickness but one pretended in order to entrap Tamar. The Hitpael sometimes, as here, describes the subject making oneself appear to be of a certain character. On this use of the stem, see GKC 149-50 §54.e.
  55. 2 Samuel 13:8 tn Heb “in his sight.”
  56. 2 Samuel 13:8 tn Heb “the cakes.”
  57. 2 Samuel 13:9 tn Heb “from upon me.”
  58. 2 Samuel 13:9 tc A few medieval Hebrew mss supported by the LXX and Vulgate read the Hiphil וַיּוֹצִיאוּ (vayyotsiʾu) “and they removed everyone,” rather than the MT’s Qal וַיֵּצְאוּ (vayyetseʾu, “they left”). This verb would then match the instructions more closely.
  59. 2 Samuel 13:11 tn Heb “lie with me” (so NAB, NASB, NRSV); NCV “come and have sexual relations with me.”
  60. 2 Samuel 13:13 tn Heb “and you will be like one of the fools.”
  61. 2 Samuel 13:13 tn Heb “Now.”
  62. 2 Samuel 13:14 tn Heb “to her voice.”
  63. 2 Samuel 13:14 tn Heb “and he humiliated her and lay with her.”
  64. 2 Samuel 13:15 tn Heb “and Amnon hated her with very great hatred.”
  65. 2 Samuel 13:15 tn Heb “for greater was the hatred with which he hated her than the love with which he loved her.”
  66. 2 Samuel 13:16 tn Heb “No, because this great evil is [worse] than the other which you did with me, by sending me away.” Perhaps the broken syntax reflects her hysteria and outrage.
  67. 2 Samuel 13:17 tn Heb “send this [one] from upon me to the outside.”
  68. 2 Samuel 13:18 tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, ketonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (chitōna poikilon) and does not have a great deal of support.
  69. 2 Samuel 13:18 tn Heb “his”; the referent (Amnon) has been specified in the translation for clarity.
  70. 2 Samuel 13:18 tn The Hebrew verb is a perfect with nonconsecutive vav, probably indicating an action (locking the door) that complements the preceding one (pushing her out the door).
  71. 2 Samuel 13:20 tn Heb “Don’t set your heart to this thing!” Elsewhere this phrase means to disregard or not pay attention to something (e.g. Exod 7:23). It is a callous thing to say to Tamar, but to the degree that what he said becomes known, it misleads people from understanding that he is personally plotting revenge (13:22, 28).
  72. 2 Samuel 13:21 tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): “But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.” Note David’s attitude toward his son Adonijah in 1 Kgs 1:6.
  73. 2 Samuel 13:24 tn Heb “your servant has sheepshearers.” The phrase “your servant” also occurs at the end of the verse and is translated as "me".
  74. 2 Samuel 13:25 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
  75. 2 Samuel 13:25 tc Here and in v. 27 the translation follows 4QSama ויפצר (vayyiftsar, “and he pressed”) rather than the MT וַיִּפְרָץ (vayyifrats, “and he broke through”). This emended reading seems also to underlie the translations of the LXX (καὶ ἐβιάσατο, kai ebiasato), the Syriac Peshitta (weʾalseh), and Vulgate (cogeret eum).
  76. 2 Samuel 13:25 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  77. 2 Samuel 13:25 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  78. 2 Samuel 13:26 tn Heb “and not.”
  79. 2 Samuel 13:28 tn Heb “when good is the heart of Amnon with wine.”
  80. 2 Samuel 13:28 tn Heb “and become sons of valor.”
  81. 2 Samuel 13:32 tn Heb “it was placed on the mouth of Absalom.”
  82. 2 Samuel 13:32 tn Heb “he”; the referent (Amnon) has been specified in the translation for clarity.
  83. 2 Samuel 13:34 tn Heb “behind him.”
  84. 2 Samuel 13:36 tn Heb “and they lifted their voice and wept.”
  85. 2 Samuel 13:36 tn Heb “with a great weeping.”
  86. 2 Samuel 13:37 tc The Hebrew text leaves the word “David” to be inferred. The Syriac Peshitta and Vulgate add the word “David.” Most of the Greek tradition includes the words “King David” here.
  87. 2 Samuel 13:39 tc The translation follows 4QSama in reading רוּחַ הַמֶּלֶךְ (ruakh hammelekh, “the spirit of the king”) rather than the MT דָּוִד הַמֶּלֶךְ (david hammelekh, “David the king”). The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David’s interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David’s advisers to encourage him toward reconciliation with Absalom. For the latter view, see P. K. McCarter, II Samuel (AB), 344, and cf. CEV.
  88. 2 Samuel 13:39 tn Heb “was consoled over Amnon, because he was dead.”
  89. 2 Samuel 14:1 tn Heb “the heart of the king was upon.” The Syriac Peshitta adds the verb ʾethreʿi (“was reconciled”).
  90. 2 Samuel 14:2 tn The Hebrew Hitpael verbal form here indicates pretended rather than genuine action.
  91. 2 Samuel 14:2 tn Heb “these many days.”
  92. 2 Samuel 14:3 tn Heb “put the words in her mouth” (so NASB, NIV).
  93. 2 Samuel 14:4 tc The translation follows many medieval Hebrew mss in reading וַתַּבֹא (vattavoʾ, “and she went”) rather than the MT וַתֹּאמֶר (vattoʾmer, “and she said”). The MT reading shows confusion with וַתֹּאמֶר later in the verse. The emendation suggested here is supported by the LXX, the Syriac Peshitta, some mss of the Targum, and Vulgate.
  94. 2 Samuel 14:4 tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate.
  95. 2 Samuel 14:5 tn Heb “What to you?”
  96. 2 Samuel 14:6 tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.
  97. 2 Samuel 14:7 tn Heb “in exchange for the life.” The Hebrew preposition ב (bet, “in”) here is the so-called bet pretii, or bet (ב) of price, defining the value attached to someone or something.
  98. 2 Samuel 14:7 sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.
  99. 2 Samuel 14:8 tn Heb “concerning you.”
  100. 2 Samuel 14:11 tn The words “in that case” are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.
  101. 2 Samuel 14:11 tn Heb “let the king remember.”
  102. 2 Samuel 14:11 tn Heb “of your son.”
  103. 2 Samuel 14:14 tn Heb “he devises plans for the one banished from him not to be banished.”
  104. 2 Samuel 14:15 tc The LXX (ὄψεταί με, opsetai me) has misunderstood the Hebrew יֵרְאֻנִי (yereʾuni, Piel perfect, “they have made me fearful”), taking the verb to be a form of the verb רָאָה (raʾah, “to see”) rather than the verb יָרֵא (yareʾ, “to fear”). The fact that the Greek translators were working with an unvocalized Hebrew text (i.e., consonants only) made them very susceptible to this type of error.
  105. 2 Samuel 14:15 tn Here and in v. 16 the woman refers to herself as the king’s אָמָה (ʾamah), a term that refers to a higher level female servant toward whom the master might have some obligation. Like the other term, this word expresses her humility, but it also suggests that the king might have some obligation to treat her in accordance with the principles of justice.
  106. 2 Samuel 14:16 tn Or “for.”
  107. 2 Samuel 14:16 tn Or “will.” The imperfect verbal form can have either an indicative or modal nuance. The use of “perhaps” in v. 15b suggests the latter here.
  108. 2 Samuel 14:16 tn Heb “in order to deliver his maid.”
  109. 2 Samuel 14:16 tn Heb “destroy.”
  110. 2 Samuel 14:16 tn Heb “from the inheritance of God.” The expression refers to the property that was granted to her family line in the division of the land authorized by God.
  111. 2 Samuel 14:19 tn Heb “Is the hand of Joab with you in all this?”
  112. 2 Samuel 14:20 tn Heb “to know all that is in the land.”
  113. 2 Samuel 14:21 tc Many medieval Hebrew mss have “you” rather than “I.”
  114. 2 Samuel 14:22 tn Heb “blessed.”
  115. 2 Samuel 14:22 tc The present translation reads with the Qere “your” rather than the MT “his.”
  116. 2 Samuel 14:24 tn Heb “turn aside.”
  117. 2 Samuel 14:24 tn Heb “turned aside.”
  118. 2 Samuel 14:25 tn Heb “Like Absalom there was not a handsome man in all Israel to boast exceedingly.”
  119. 2 Samuel 14:25 tn Heb “there was not in him a blemish.”
  120. 2 Samuel 14:26 tn Heb “for it was heavy upon him.”
  121. 2 Samuel 14:26 tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).
  122. 2 Samuel 14:27 tn Heb “and there were born.”
  123. 2 Samuel 14:27 tc The LXX adds here the following words: “And she became a wife to Rehoboam the son of Solomon and bore to him Abia.”
  124. 2 Samuel 14:29 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
  125. 2 Samuel 14:30 tc The LXX adds here the following words: “And the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said….”
  126. 2 Samuel 14:30 tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
  127. 2 Samuel 14:32 tn Heb “saying.”
  128. 2 Samuel 14:33 tn Heb “he.” Joab, acting on behalf of the king, may be the implied subject.
  129. 2 Samuel 14:33 tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.
  130. 2 Samuel 14:33 tn Heb “Absalom.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.
Next
2 Samuel 11
2 Samuel 15
Next
Previous Next

Luke 24:1-35
New English Translation

The Resurrection

24 Now on the first day[a] of the week, at early dawn, the women[b] went to the tomb, taking the aromatic spices[c] they had prepared. 2 They[d] found that the stone had been rolled away from the tomb,[e] 3 but when they went in, they did not find the body of the Lord Jesus.[f] 4 While[g] they were perplexed[h] about this, suddenly[i] two men stood beside them in dazzling[j] attire. 5 The[k] women[l] were terribly frightened[m] and bowed[n] their faces to the ground, but the men said to them, “Why do you look for the living[o] among the dead? 6 He is not here, but has been raised![p] Remember how he told you, while he was still in Galilee,[q] 7 that[r] the Son of Man must be delivered[s] into the hands of sinful men,[t] and be crucified,[u] and on the third day rise again.”[v] 8 Then[w] the women remembered his words,[x] 9 and when they returned from the tomb they told all these things to the eleven[y] and to all the rest. 10 Now it was Mary Magdalene,[z] Joanna,[aa] Mary the mother of James, and the other women with them who told these things to the apostles. 11 But these words seemed like pure nonsense[ab] to them, and they did not believe them. 12 But Peter got up and ran to the tomb.[ac] He bent down[ad] and saw only the strips of linen cloth;[ae] then he went home,[af] wondering[ag] what had happened.[ah]

Jesus Walks the Road to Emmaus

13 Now[ai] that very day two of them[aj] were on their way to a village called Emmaus, about seven miles[ak] from Jerusalem. 14 They[al] were talking to each other about all the things that had happened. 15 While[am] they were talking and debating[an] these things,[ao] Jesus himself approached and began to accompany them 16 (but their eyes were kept[ap] from recognizing[aq] him).[ar] 17 Then[as] he said to them, “What are these matters[at] you are discussing so intently[au] as you walk along?” And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him,[av] “Are you the only visitor to Jerusalem who doesn’t know[aw] the things that have happened there[ax] in these days?” 19 He[ay] said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man[az] who, with his powerful deeds and words, proved to be a prophet[ba] before God and all the people; 20 and how our chief priests and leaders handed him over[bb] to be condemned to death, and crucified[bc] him. 21 But we had hoped[bd] that he was the one who was going to redeem[be] Israel. Not only this, but it is now the third day since these things happened. 22 Furthermore, some women of our group amazed us.[bf] They[bg] were at the tomb early this morning, 23 and when they did not find his body, they came back and said they had seen a vision of angels,[bh] who said he was alive. 24 Then[bi] some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.”[bj] 25 So[bk] he said to them, “You[bl] foolish people[bm]—how slow of heart[bn] to believe[bo] all that the prophets have spoken! 26 Wasn’t[bp] it necessary[bq] for the Christ[br] to suffer these things and enter into his glory?” 27 Then[bs] beginning with Moses and all the prophets,[bt] he interpreted to them the things written about[bu] himself in all the scriptures.

28 So they approached the village where they were going. He acted as though he wanted to go farther,[bv] 29 but they urged him,[bw] “Stay with us, because it is getting toward evening and the day is almost done.” So[bx] he went in to stay with them.

30 When[by] he had taken his place at the table[bz] with them, he took the bread, blessed and broke it,[ca] and gave it to them. 31 At this point[cb] their eyes were opened and they recognized[cc] him.[cd] Then[ce] he vanished out of their sight. 32 They[cf] said to each other, “Didn’t[cg] our hearts[ch] burn within us[ci] while he was speaking with us on the road, while he was explaining[cj] the scriptures to us?” 33 So[ck] they got up that very hour and returned to Jerusalem. They[cl] found the eleven and those with them gathered together 34 and[cm] saying, “The Lord has really risen, and has appeared to Simon!”[cn] 35 Then they told what had happened on the road,[co] and how they recognized him[cp] when he broke the bread.

Read full chapter

Footnotes

  1. Luke 24:1 sn The first day of the week is the day after the Sabbath.
  2. Luke 24:1 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
  3. Luke 24:1 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
  4. Luke 24:2 tn Here δέ (de) has not been translated.
  5. Luke 24:2 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
  6. Luke 24:3 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {P75 א A B C L W Θ Ψ ƒ1,13 33 565 700 M}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.sn What they found was not what they expected—an empty tomb.
  7. Luke 24:4 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 24:4 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
  9. Luke 24:4 tn Grk “behold.”
  10. Luke 24:4 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
  11. Luke 24:5 tn Here δέ (de) has not been translated.
  12. Luke 24:5 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
  13. Luke 24:5 tn Or “They were extremely afraid.”
  14. Luke 24:5 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
  15. Luke 24:5 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
  16. Luke 24:6 tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA28 places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.
  17. Luke 24:6 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
  18. Luke 24:7 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
  19. Luke 24:7 tn See Luke 9:22, 44; 13:33.
  20. Luke 24:7 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anthrōpōn hamartōlōn) is retained here.
  21. Luke 24:7 sn See the note on crucify in 23:21.
  22. Luke 24:7 tn Here the infinitive ἀναστῆναι (anastēnai) is active rather than passive.
  23. Luke 24:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Luke 24:8 sn On his words see Luke 9:22.
  25. Luke 24:9 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
  26. Luke 24:10 sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
  27. Luke 24:10 sn On Joanna see Luke 8:1-3.
  28. Luke 24:11 sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
  29. Luke 24:12 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
  30. Luke 24:12 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
  31. Luke 24:12 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).
  32. Luke 24:12 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros heauton) can be understood with the preceding verb ἀπῆλθεν (apēlthen) or with the following participle θαυμάζων (thaumazōn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
  33. Luke 24:12 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
  34. Luke 24:12 tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in P75 and the rest of the ms tradition.
  35. Luke 24:13 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  36. Luke 24:13 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
  37. Luke 24:13 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (185 meters) long.
  38. Luke 24:14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  39. Luke 24:15 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  40. Luke 24:15 tn This term suggests emotional dialogue and can thus be translated “debated.”
  41. Luke 24:15 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  42. Luke 24:16 sn The two disciples will not be allowed to recognize Jesus until v. 31.
  43. Luke 24:16 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
  44. Luke 24:16 sn This parenthetical remark by the author is necessary so the reader will understand the account.
  45. Luke 24:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  46. Luke 24:17 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
  47. Luke 24:17 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pros allēlous). The term ἀντιβάλλω (antiballō), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
  48. Luke 24:18 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
  49. Luke 24:18 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus, but, of course, the readers know what the travelers do not.
  50. Luke 24:18 tn Grk “in it” (referring to the city of Jerusalem).
  51. Luke 24:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  52. Luke 24:19 tn This translates the Greek term ἀνήρ (anēr).
  53. Luke 24:19 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
  54. Luke 24:20 sn Handed him over is another summary of the passion like Luke 9:22.
  55. Luke 24:20 sn See the note on crucify in 23:21.
  56. Luke 24:21 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
  57. Luke 24:21 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
  58. Luke 24:22 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
  59. Luke 24:22 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
  60. Luke 24:23 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
  61. Luke 24:24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  62. Luke 24:24 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
  63. Luke 24:25 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
  64. Luke 24:25 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
  65. Luke 24:25 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
  66. Luke 24:25 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
  67. Luke 24:25 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
  68. Luke 24:26 tn This Greek particle (οὐχί, ouchi) expects a positive reply.
  69. Luke 24:26 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
  70. Luke 24:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  71. Luke 24:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  72. Luke 24:27 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
  73. Luke 24:27 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
  74. Luke 24:28 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
  75. Luke 24:29 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
  76. Luke 24:29 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
  77. Luke 24:30 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  78. Luke 24:30 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  79. Luke 24:30 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  80. Luke 24:31 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
  81. Luke 24:31 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
  82. Luke 24:31 tn This pronoun is somewhat emphatic.
  83. Luke 24:31 tn This translates a καί (kai, “and”) that has clear sequential force.
  84. Luke 24:32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  85. Luke 24:32 tn This question uses a Greek particle (οὐχί, ouchi) that expects a positive reply.
  86. Luke 24:32 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
  87. Luke 24:32 tc ‡ Most mss have the phrase ἐν ἡμῖν (en hēmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouchi hē kardia hēmōn kaiomenē ēn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (P75 B D c e sys,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA28 includes the words in brackets, indicating doubts as to their authenticity.sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
  88. Luke 24:32 tn Grk “opening” (cf. Acts 17:3).
  89. Luke 24:33 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
  90. Luke 24:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  91. Luke 24:34 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
  92. Luke 24:34 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
  93. Luke 24:35 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
  94. Luke 24:35 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
Next
Luke 23
John 1
Next
dropdown
New English Translation (NET)

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