2 Raja-raja 9:11
Konteks9:11 When Jehu rejoined 1 his master’s servants, they 2 asked him, “Is everything all right? 3 Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.” 4
Yeremia 29:26
Konteks29:26 “The Lord has made you priest in place of Jehoiada. 5 He has put you in charge in the Lord’s temple of controlling 6 any lunatic 7 who pretends to be a prophet. 8 And it is your duty to put any such person in the stocks 9 with an iron collar around his neck. 10
Markus 3:21
Konteks3:21 When his family 11 heard this they went out to restrain him, for they said, “He is out of his mind.”
[9:11] 1 tn Heb “went out to.”
[9:11] 2 tc The MT has the singular, “he said,” but many witnesses correctly read the plural.
[9:11] 3 tn Heb “Is there peace?”
[9:11] 4 tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.
[29:26] 5 tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.
[29:26] 6 tc Heb “The
[29:26] 7 sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).
[29:26] 8 tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.
[29:26] 9 tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.
[29:26] 10 tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).
[3:21] 11 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.
[3:21] tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.
[3:21] sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
