Luke 8:27

An Exegetical Analysis of the Dative Participle in Luke 8:27

This exegetical study of Dative Participle Luke 8:27 is based on a b-greek discussion from May 16, 1999. The initial query concerned the precise word order in Luke 8:27, particularly the placement of the dative participial phrase `ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν` before the main verb `ὑπήντησεν` and its subject `ἀνήρ`. The question was raised whether this order constitutes an emphasis on the participle `ἐξελθόντι`.

The main exegetical issue under consideration is the grammatical function and semantic force of the dative participle `ἐξελθόντι` and the dative pronoun `αὐτῷ` in Luke 8:27. Specifically, scholarly debate centers on whether `αὐτῷ` serves solely as the subject of the participle, or if it also functions as the dative complement of the main verb `ὑπήντησεν`, thus performing a “double duty.” Furthermore, the discussion examines the specific nuance of the prepositional phrase `ἐκ τῆς πόλεως`—whether it indicates the demoniac’s origin or his immediate point of departure to meet Jesus—and the overall rhetorical impact of Luke’s syntactic choices, especially in light of potential parallels with a “dative absolute” construction and synoptic comparisons.

Greek text (Nestle 1904)

Καὶ ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλ᾽ ἐν τοῖς μνήμασιν.

• Key differences with SBLGNT (2010): No textual differences are observed in Luke 8:27 between Nestle 1904 and SBLGNT 2010. The text is stable in this verse.

Textual Criticism (NA28): The textual tradition for Luke 8:27 is remarkably consistent, with both the Nestle-Aland 28th edition (NA28) and the SBL Greek New Testament (SBLGNT 2010) presenting the same text as Nestle 1904. There are no significant variants noted for this verse, suggesting a high degree of scribal agreement and textual stability. This stability supports a focus on grammatical and lexical analysis rather than resolving textual uncertainties.

Lexical Notes:

• ἐξελθόντι (dative masculine singular aorist active participle of ἐξέρχομαι): BDAG defines ἐξέρχομαι as “to go out, come out.” In this dative participial form, it denotes a circumstantial aspect, usually temporal (“as he went out,” “when he came out”) or concessive. The dative case signals its connection to `αὐτῷ` which is the subject of the participle.
• αὐτῷ (dative masculine singular pronoun): Refers to Jesus, previously mentioned in the narrative (Luke 8:22, 25). Its dative case agrees with the participle `ἐξελθόντι`. A significant point of discussion is its potential “double duty” as also the dative object of `ὑπήντησεν`. BDAG notes its common use as a dative pronoun, signifying indirect object or recipient.
• ὑπήντησεν (aorist indicative active 3rd person singular of ὑπαντάω): BDAG means “to meet, encounter, go to meet.” This verb consistently takes a dative complement in the New Testament (e.g., Matt 8:28, 9:27, 25:1, 6; Mark 5:2; John 4:51, 11:20, 30; Acts 16:16). This strong grammatical pattern is crucial for interpreting `αὐτῷ`.
• ἀνήρ τις (nominative masculine singular noun with indefinite pronoun): `ἀνήρ` (BDAG: “a man, husband”) functions as the subject of `ὑπήντησεν`. `τις` (BDAG: “a certain one, someone”) indicates an unspecified man.
• ἐκ τῆς πόλεως (prepositional phrase): `ἐκ` (BDAG: “from, out of”) combined with the genitive noun `πόλεως` (“city”). This phrase could denote origin (“a man *from* the city”) or immediate spatial movement (“a man *out of* the city”). The subsequent description of the man living in tombs suggests identity/origin rather than an immediate exit from the city walls. KITTEL’s TDNT notes on `πόλις` often highlight the contrast between urban life and marginalized existence.

Translation Variants

The primary grammatical and rhetorical challenge in Luke 8:27 lies in the phrase `ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις`. The initial dative participial phrase `ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν` presents a circumstantial dative participle (`ἐξελθόντι`) with its subject, the dative pronoun `αὐτῷ`, referring to Jesus. This construction sets the temporal or attendant circumstance for the main action, indicating that the meeting occurred *as* Jesus disembarked.

The key point of contention in the discussion is whether this `αὐτῷ` also serves as the dative object of the main verb `ὑπήντησεν`. Given that `ὑπαντάω` uniformly governs a dative complement throughout the New Testament, it is highly probable that `αὐτῷ` functions in this “double duty,” acting as both the subject of the dative participle and the object of the main verb. This is not unusual in sophisticated Greek narrative prose, where economy of expression is valued. The alternative, positing an unstated dative object for `ὑπήντησεν`, is less grammatically plausible given the immediate presence of `αὐτῷ` in the dative case.

Rhetorically, the placement of the circumstantial participial phrase at the beginning of the verse (`ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν`) serves to establish the setting and the immediate context for the dramatic encounter. It emphasizes the *moment* of Jesus’s arrival as the catalyst for the subsequent events, highlighting the suddenness and perhaps even the providential nature of the meeting. This structure, sometimes referred to in similar contexts as a “dative absolute” by some grammarians (though this term is debated due to the non-absolute relationship to the main clause), efficiently conveys the “when” of the event without interrupting the flow of the main clause.

Regarding `ἀνήρ τις ἐκ τῆς πόλεως`, `ἀνήρ τις` clearly functions as the nominative subject of `ὑπήντησεν`, meaning “a certain man.” The phrase `ἐκ τῆς πόλεως` refers to the man’s origin or identity as being “from the city.” This interpretation is strongly supported by the subsequent descriptive clause, `καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλ᾽ ἐν τοῖς μνήμασιν` (“and for a long time he had not worn clothes and did not live in a house but in the tombs”). This description clarifies that while the man’s origin was the city, his dwelling was no longer there, but among the tombs. Therefore, `ἐκ τῆς πόλεως` should be understood as an attribute of the man’s background or identity rather than his immediate point of physical departure to meet Jesus.

Conclusions and Translation Suggestions

Based on the grammatical analysis and the arguments presented, Luke 8:27 demonstrates a common and effective use of the dative participle and pronoun. The pronoun `αὐτῷ` functions as both the subject of the circumstantial dative participle `ἐξελθόντι` and the dative complement of the main verb `ὑπήντησεν`. This construction, while concise, clearly places the action of the man meeting Jesus in the immediate temporal context of Jesus disembarking. The phrase `ἐκ τῆς πόλεως` identifies the man’s civic origin, which contrasts with his current dwelling among the tombs.

Three suggested translations are offered:

1. “And to him, as he disembarked onto the land, a certain man from the city, having demons, met him; and for a long time he had not worn clothes and did not live in a house, but in the tombs.”
   This translation emphasizes the grammatical structure, particularly the dative “double duty” of `αὐτῷ`, by retaining a slightly more literal rendering.
2. “When Jesus stepped ashore, a demon-possessed man from the city encountered him. For a long time, this man had worn no clothing and did not live in a house but among the tombs.”
   This rendering utilizes a temporal clause for the participle to create a more natural English flow and explicitly names Jesus for clarity, while accurately conveying the demoniac’s condition.
3. “As he landed, a man who was from the city, demon-possessed, and who for a long time had worn no clothes and lived not in a house but in the tombs, met him.”
   This translation prioritizes narrative coherence and combines the descriptive elements of the demoniac for a more fluid, character-focused introduction, emphasizing the man’s state upon encountering Jesus.