Luke 9:52-53

9:52 He ¹  sent messengers on ahead of him. ²  As they went along, ³  they entered a Samaritan village to make things ready in advance ⁴  for him, 9:53 but the villagers ⁵  refused to welcome ⁶  him, because he was determined to go to Jerusalem. ⁷ 

Luke 17:16-18

17:16 He ⁸  fell with his face to the ground ⁹  at Jesus’ feet and thanked him. ¹⁰  (Now ¹¹  he was a Samaritan.) ¹²  17:17 Then ¹³  Jesus said, ¹⁴  “Were ¹⁵  not ten cleansed? Where are the other ¹⁶  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹⁷ 

Proverbs 27:10

27:10 Do not forsake your friend and your father’s friend,

and do not enter your brother’s house in the day of your disaster;

a neighbor nearby is better than a brother far away. ¹⁸ 

Jeremiah 38:7-13

An Ethiopian Official Rescues Jeremiah from the Cistern

38:7 An Ethiopian, Ebed Melech, ¹⁹  a court official in the royal palace, heard that Jeremiah had been put ²⁰  in the cistern. While the king was holding court ²¹  at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. ²²  38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty ²³  men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. ²⁴  He got some worn-out clothes and old rags ²⁵  from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech ²⁶  called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. ²⁷  Jeremiah did as Ebed Melech instructed. ²⁸  38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined ²⁹  to the courtyard of the guardhouse.

Jeremiah 39:16-18

39:16 “Go ³⁰  and tell Ebed-Melech the Ethiopian, ‘The Lord God of Israel who rules over all says, “I will carry out against this city what I promised. It will mean disaster and not good fortune for it. ³¹  When that disaster happens, you will be there to see it. ³²  39:17 But I will rescue you when it happens. ³³  I, the Lord, affirm it! ³⁴  You will not be handed over to those whom you fear. ³⁵  39:18 I will certainly save you. You will not fall victim to violence. ³⁶  You will escape with your life ³⁷  because you trust in me. I, the Lord, affirm it!”’” ³⁸ 

John 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ³⁹  – ask me, a Samaritan woman, for water ⁴⁰  to drink?” (For Jews use nothing in common ⁴¹  with Samaritans.) ⁴² 

John 8:48

8:48 The Judeans ⁴³  replied, ⁴⁴  “Aren’t we correct in saying ⁴⁵  that you are a Samaritan and are possessed by a demon?” ⁴⁶ 

[9:52]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ² tn Grk “sent messengers before his face,” an idiom.

[9:52]  ³ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁴ tn Or “to prepare (things) for him.”

[9:53]  ⁵ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁶ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁷ tn Grk “because his face was set toward Jerusalem.”

[17:16]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁰ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹² sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ¹⁴ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ¹⁵ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ¹⁶ tn The word “other” is implied in the context.

[17:18]  ¹⁷ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[27:10]  ¹⁸ sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.

[38:7]  ¹⁹ sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).

[38:7]  ²⁰ tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.

[38:7]  ²¹ tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.

[38:9]  ²² tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).

[38:10]  ²³ tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew ms. Perhaps the number was large to prevent the officials from hindering Ebed Melech from accomplishing the task.

[38:11]  ²⁴ tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.

[38:11]  ²⁵ tn Heb “worn-out clothes and worn-out rags.”

[38:12]  ²⁶ tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.

[38:12]  ²⁷ tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”

[38:12]  ²⁸ tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.

[38:13]  ²⁹ tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.

[39:16]  ³⁰ sn Even though Jeremiah was confined to the courtyard of the guardhouse, he was still free to entertain visitors (32:2, 8). Moreover, Ebed-Melech was an official attached to the royal court and would have had access to the courtyard of the guardhouse (38:7, 13). Jeremiah would not have had to leave the courtyard of the guardhouse to “go and tell” him something.

[39:16]  ³¹ tn Heb “Behold, I will bring to pass my words against this city for evil/disaster and not for good/good fortune.” For the form of the verb מֵבִי ([mevi] Kethib, מֵבִיא [mevi’] Qere) see GKC 206-7 §74.k, where the same form is noted for the Kethib in 2 Sam 5:2; 1 Kgs 21:21; Jer 19:15 all of which occur before a word beginning with א. For the nuance “carry out” (or “bring to pass”) see BDB 99 s.v. בּוֹא Hiph.2.b.

[39:16]  ³² tn Heb “And they [= my words for disaster] will come to pass [= happen] before you on that day [i.e., the day that I bring them to pass/carry them out].”

[39:17]  ³³ tn Heb “But I will rescue you on that day” (referring to the same day mentioned in the preceding verse).

[39:17]  ³⁴ tn Heb “Oracle of the Lord.”

[39:17]  ³⁵ sn Some commentators see this as a reference to the princes from whose clutches Ebed-Melech delivered Jeremiah (38:7-13). However, it is clear that in this context it refers to those that he would fear when the Lord brings about the threatened disaster, i.e., the Babylonians who are attacking the city.

[39:18]  ³⁶ sn Heb “you will not fall by the sword.” In the context this would include death in battle and execution as a prisoner of war.

[39:18]  ³⁷ tn Heb “your life will be to you for spoil.” For the meaning of this idiom see the study note on 21:9 and compare the usage in 21:9; 38:2; 45:4.

[39:18]  ³⁸ tn Heb “Oracle of the Lord.”

[4:9]  ³⁹ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ⁴⁰ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁴¹ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  ⁴² sn This is a parenthetical note by the author.

[8:48]  ⁴³ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ⁴⁴ tn Grk “answered and said to him.”

[8:48]  ⁴⁵ tn Grk “Do we not say rightly.”

[8:48]  ⁴⁶ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.