¹ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

² tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.

³ tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).

⁴ tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).

⁵ sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

⁶ tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.

⁷ tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).

⁸ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

⁹ sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.

¹⁰ sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.

¹¹ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

¹² tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

¹³ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

¹⁴ tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.

¹⁵ tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.

¹⁶ tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.

¹⁷ map For location see Map1 A1; JP3 F3; JP4 F3.

¹⁸ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

¹⁹ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.

²⁰ sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.

²¹ tn Or “govern.”

²² sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.

²³ sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.

²⁴ tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”

sn In Hebrew the name Gad (גָּד, gad ) sounds like the words translated “raided” (יְגוּדֶנּוּ, yÿgudennu) and “marauding bands” (גְּדוּד, gÿdud).

²⁵ tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”

²⁶ tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.

²⁷ tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.

²⁸ tn Heb “a doe set free.”

²⁹ tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).

sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.

³⁰ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

³¹ tn Heb “daughters.”

³² tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.

³³ tn Heb “the arms of his hands.”

³⁴ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

³⁵ tn Or “Stone.”

³⁶ tn Heb “and he will help you.”

³⁷ tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).

³⁸ tn Heb “and he will bless you.”

³⁹ sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.

⁴⁰ tn Heb “have prevailed over.”

⁴¹ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

⁴² tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.

⁴³ tn Heb “All these.”

⁴⁴ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”

⁴⁵ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

⁴⁶ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.

⁴⁷ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

⁴⁸ tn Heb “was gathered.”

⁴⁹ tn Grk “Now it happened that.” 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.

⁵⁰ sn This decree was a formal decree from the Roman Senate.

⁵¹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

⁵² sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

⁵³ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

⁵⁴ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

⁵⁵ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

⁵⁶ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁷ tn Or “hometown” (so CEV).

⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

⁵⁹ sn On Nazareth see Luke 1:26.

map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

⁶⁰ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

⁶¹ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁶² sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

⁶³ tn Or “family,” “lineage.”

⁶⁴ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

⁶⁵ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

⁶⁶ 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.

⁶⁷ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

⁶⁸ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

⁶⁹ tn Or “a feeding trough.”

⁷⁰ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

⁷¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁷² sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

⁷³ tn Grk “in that region.”

⁷⁴ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

⁷⁷ tn Or “stood in front of.”

⁷⁸ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

sn Terrified. See similar responses in Luke 1:12, 29.

⁷⁹ tn Grk “behold.”

⁸⁰ tn Grk “I evangelize to you great joy.”

⁸¹ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

⁸² tn Or “town.” See the note on “city” in v. 4.

⁸³ tn This is another indication of a royal, messianic connection.

⁸⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

⁸⁵ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁶ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

⁸⁷ tn Or “a feeding trough,” see Luke 2:7.

⁸⁸ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁹ tn Grk “a multitude of the armies of heaven.”

⁹⁰ sn Glory here refers to giving honor to God.

⁹¹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

⁹² tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

⁹³ 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.

⁹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁹⁵ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

⁹⁶ tn Or “a feeding trough.”

⁹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁹⁹ tn Grk “the word which had been spoken to them.”

¹⁰⁰ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

¹⁰¹ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

¹⁰² tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

¹⁰³ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

¹⁰⁴ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

¹⁰⁵ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰⁶ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

¹⁰⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁰⁸ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

¹⁰⁹ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

¹¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹² tn Grk “every male that opens the womb” (an idiom for the firstborn male).

¹¹³ sn An allusion to Exod 13:2, 12, 15.

¹¹⁴ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

¹¹⁵ sn A quotation from Lev 12:8; 5:11 (LXX).

¹¹⁶ 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).

¹¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹⁸ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

¹¹⁹ tn Or “deliverance,” “consolation.”

sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

¹²⁰ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

¹²¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²² tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

¹²³ tn Grk “would not see death” (an idiom for dying).

¹²⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

¹²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

¹²⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹²⁷ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

¹²⁸ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

¹²⁹ tn Grk “the temple.”

sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

¹³⁰ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

¹³¹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

¹³² tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

¹³³ sn The phrase according to your word again emphasizes that God will perform his promise.

¹³⁴ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

¹³⁵ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

¹³⁶ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

¹³⁷ tn Grk “now release your servant.”

¹³⁸ sn To see Jesus, the Messiah, is to see God’s salvation.

¹³⁹ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

¹⁴⁰ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

¹⁴¹ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

¹⁴² tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

¹⁴³ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

¹⁴⁴ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

¹⁴⁵ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁷ tn Grk “behold.”

¹⁴⁸ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

¹⁴⁹ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

¹⁵⁰ tn Grk “and for a sign of contradiction.”

¹⁵¹ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

¹⁵² sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

¹⁵³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

¹⁵⁴ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

¹⁵⁵ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

¹⁵⁶ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

¹⁵⁷ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

¹⁵⁸ tn Grk “at that very hour.”

¹⁵⁹ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

¹⁶⁰ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

¹⁶¹ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

¹⁶² tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁶³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

¹⁶⁴ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

¹⁶⁵ tn Or “completed.”

¹⁶⁶ sn On the phrase the law of the Lord see Luke 2:22-23.

¹⁶⁷ tn Or “city.”

¹⁶⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

¹⁶⁹ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

¹⁷⁰ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

¹⁷¹ tn Or “grace.”

¹⁷² sn On the phrase the favor of God see Luke 1:66.

¹⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁷⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁷⁶ tn On the distributive use of the term κατά (kata), see BDF §305.

¹⁷⁷ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

¹⁷⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁹ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

¹⁸⁰ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

¹⁸¹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

¹⁸² tn Grk “when the days ended.”

¹⁸³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

¹⁸⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁵ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

¹⁸⁶ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

¹⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁸ tn Or “and friends.” See L&N 28.30 and 34.17.

¹⁸⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁰ sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

¹⁹¹ tn Grk “And it happened that after.” 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.

¹⁹² sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

¹⁹³ tn Grk “the temple.”

¹⁹⁴ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

¹⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹⁶ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

¹⁹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁸ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

¹⁹⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁰ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

²⁰¹ tn Or “Child, why did you do this to us?”

²⁰² tn Or “your father and I have been terribly worried looking for you.”

²⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

²⁰⁴ tn Grk “he said to them.”

²⁰⁵ tn Grk “Why is it that you were looking for me?”

²⁰⁶ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

²⁰⁷ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

²⁰⁸ tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

²⁰⁹ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

²¹⁰ tn Or “the matter.”

²¹¹ tn Grk “which he spoke.”

²¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹³ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

²¹⁴ tn Or “was submitting.”

²¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

²¹⁶ tn Or “all these words.”

²¹⁷ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

²¹⁸ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

²¹⁹ sn In the first round of speeches, Eliphaz had emphasized the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Since this did not bring the expected response from Job, the friends see him as a menace to true religion, and so they intensify their approach. Eliphaz, as dignified as ever, rebukes Job for his arrogance and warns about the judgment the wicked bring on themselves. The speech of Eliphaz falls into three parts: the rebuke of Job for his irreverence (2-6); the analysis of Job’s presumption about wisdom (7-16), and his warning about the fate of the wicked (17-35).

²²⁰ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

²²¹ tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

²²² tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

²²³ tn The infinitive absolute in this place is functioning either as an explanatory adverb or as a finite verb.

sn Eliphaz draws on Job’s claim with this word (cf. Job 13:3), but will declare it hollow.

²²⁴ tn The verb סָכַן (sakhan) means “to be useful, profitable.” It is found 5 times in the book with this meaning. The Hiphil of יָעַל (ya’al) has the same connotation. E. LipinÃski offers a new meaning on a second root, “incur danger” or “run risks” with words, but this does not fit the parallelism (FO 21 [1980]: 65-82).

²²⁵ tn The word פָּרַר (parar) in the Hiphil means “to annul; to frustrate; to destroy; to break,” and this fits the line quite well. The NEB reflects G. R. Driver’s suggestion of an Arabic cognate meaning “to expel; to banish” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 77).

²²⁶ tn Heb “fear,” “reverence.”

²²⁷ tn The word גָּרַע (gara’) means “to diminish,” regard as insignificant, occasionally with the sense of “pull down” (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because they dissuade people from seeking God.

²²⁸ tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him.

²²⁹ tn The verb אַלֵּף (’allef) has the meaning of “to teach; to instruct,” but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then “to inspire; to prompt” will be sufficient. Dahood and others find another root, and render the verb “to increase,” reversing subject and object: “your mouth increases your iniquity.”

²³⁰ tn Heb “tongue.”

²³¹ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

²³² tn The Hiphil of this root means “declare wicked, guilty” (a declarative Hiphil), and so “condemns.”

²³³ tn The verb עָנָה (’anah) with the ל (lamed) preposition following it means “to testify against.” For Eliphaz, it is enough to listen to Job to condemn him.

²³⁴ tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30,31). Job seemed to them to claim to have access to the mind of God.

²³⁵ tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.”

²³⁶ tn The last clause simply has “and it is not with us.” It means that one possesses something through knowledge. Note the parallelism of “know” and “with me” in Ps 50:11.

²³⁷ tn The participle שָׂב (sav), from שִׂיב (siv, “to have white hair”; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word יָשִׁישׁ (yashish, “aged”) occurred in 12:12.

²³⁸ tn Heb “with us.”

²³⁹ tn The line reads: “[men] greater than your father [in] days.” The expression “in days” underscores their age – they were older than Job’s father, and therefore wiser.

²⁴⁰ sn The word תַּנְחֻמוֹת (tankhumot) occurs here and only in Job 21:34. The words of comfort and consolation that they have been offering to Job are here said to be “of God.” But Job will call them miserable comforters (16:2).

²⁴¹ tn The formula “is it too little for you” or “is it too slight a matter for you” is also found in Isa 7:13 (see GKC 430 §133.c).

²⁴² tn The word “spoken” is not in the Hebrew text, but has been supplied in the translation.

²⁴³ tn The interrogative מָה (mah) here has the sense of “why?” (see Job 7:21).

²⁴⁴ tn The verb simply means “to take.” The RSV has “carry you away.” E. Dhorme (Job, 212-13) goes further, saying that it implies being unhinged by passion, to be carried away by the passions beyond good sense (pp. 212-13). Pope and Tur-Sinai suggest that the suffix on the verb is datival, and translate it, “What has taken from you your mind?” But the parallelism shows that “your heart” and “your eyes” are subjects.

²⁴⁵ tn Here is another word that occurs only here, and in the absence of a completely convincing suggestion, probably should be left as it is. The verb is רָזַם (razam, “wink, flash”). Targum Job and the Syriac equate it with a verb found in Aramaic and postbiblical Hebrew with the same letters but metathesized – רָמַז (ramaz). It would mean “to make a sign” or “to wink.” Budde, following the LXX probably, has “Why are your eyes lofty?” Others follow an Arabic root meaning “become weak.”

²⁴⁶ tn The Hebrew is רוּחֶךָ (rukhekha, “your spirit” or “your breath”). But the fact that this is turned “against God,” means that it must be given a derived meaning, or a meaning that is metonymical. It is used in the Bible in the sense of anger – what the spirit vents (see Judg 8:3; Prov 16:32; and Job 4:9 with “blast”).

²⁴⁷ tn The verb is a Hiphil perfect of yasa’, “to go out, proceed, issue forth.”

²⁴⁸ tn Eliphaz here reiterates the point made in Job 4:18.

²⁴⁹ sn The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context.

²⁵⁰ tn The two descriptions here used are “abominable,” meaning “disgusting” (a Niphal participle with the value of a Latin participle [see GKC 356-57 §116.e]), and “corrupt” (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, “Le substantif toáe„ba„ et le verbe táb dans l’Ancien Testament,” ZAW 72 [1960]: 217ff.). On the second word, G. R. Driver suggests from Arabic, “debauched with luxury, corrupt” (“Some Hebrew Words,” JTS 29 [1927/28]: 390-96).

²⁵¹ sn Man commits evil with the same ease and facility as he drinks in water – freely and in large quantities.

²⁵² tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 §138.h).

²⁵³ tn Here the vav (ו) apodosis follows with the cohortative (see GKC 458 §143.d).

²⁵⁴ tn The word “tradition” is not in the Hebrew text, but has been supplied in the translation.

²⁵⁵ tn Heb “their fathers.” Some commentators change one letter and follow the reading of the LXX: “and their fathers have not hidden.” Pope tries to get the same reading by classifying the מ (mem) as an enclitic mem. The MT on first glance would read “and did not hide from their fathers.” Some take the clause “and they did not hide” as adverbial and belonging to the first part of the verse: “what wise men declare, hiding nothing, according to the tradition of their fathers.”

²⁵⁶ sn Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity.

²⁵⁷ tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a).

²⁵⁸ tn The Hebrew term מִתְחוֹלֵל (mitkholel) is a Hitpolel participle from חִיל (khil, “to tremble”). It carries the idea of “torment oneself,” or “be tormented.” Some have changed the letter ח (khet) for a letter ה (he), and obtained the meaning “shows himself mad.” Theodotion has “is mad.” Syriac (“behave arrogantly,” apparently confusing Hebrew חול with חלל; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have “boasts himself.” But the reading of the MT is preferable.

²⁵⁹ tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”

²⁶⁰ tn This has been translated with the idea of “oppressor” in Job 6:23; 27:13.

²⁶¹ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

²⁶² tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

²⁶³ tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness.

sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him.

²⁶⁴ sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

²⁶⁵ tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).

²⁶⁶ tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

²⁶⁷ tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

²⁶⁸ tn If “day and darkness” are added to this line, then this verse is made into a tri-colon – the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.”

²⁶⁹ tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127).

²⁷⁰ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

²⁷¹ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

²⁷² tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.

²⁷³ tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.

²⁷⁴ sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.

²⁷⁵ tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.

²⁷⁶ tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”

²⁷⁷ sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).

²⁷⁸ tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added.

²⁷⁹ tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word.

²⁸⁰ tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (mÿnolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deuteronomy 23:26 [25].

²⁸¹ tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).

²⁸² tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yÿso’ar, from סָעַר [sa’ar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).

²⁸³ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

²⁸⁴ tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

²⁸⁵ tn Heb “before his day.”

²⁸⁶ tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

²⁸⁷ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

²⁸⁸ tn The verb means “to treat violently” or “to wrong.” It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.

²⁸⁹ sn The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms.

²⁹⁰ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

²⁹¹ sn This may refer to the fire that struck Job (cf. 1:16).

²⁹² tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

²⁹³ tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.

²⁹⁴ tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.

²⁹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

²⁹⁶ tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).

²⁹⁷ sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.

²⁹⁸ tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.

²⁹⁹ tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”

³⁰⁰ tn Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence. Here Paul does not say “walking in accordance with” as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole.

³⁰¹ tn Grk “and to each as the Lord gave.”

³⁰² sn The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there (watered). See also v. 10.

³⁰³ tn Grk “is anything.”

³⁰⁴ tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”

³⁰⁵ tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (qeou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).

³⁰⁶ sn The various materials described here, both valuable (gold, silver, precious stones) and worthless (wood, hay, or straw) refer to the quality of work built on the foundation, or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others).

³⁰⁷ tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.

³⁰⁸ tn In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV).

sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5) when each Christian worker will appear before Christ for evaluation of his ministry. Paul’s constant motivation was to be pleasing to the Lord in that day (2 Cor 5:9-10) and receive his commendation (1 Cor 4:5).

³⁰⁹ tc ‡ αὐτό (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But Ì⁴⁶ א D Ψ 0289 1881 Ï latt lack it. The pronoun could be a motivated reading, designed to intensify Paul’s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

sn It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).

³¹⁰ tn The translation “[will] be punished” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.

³¹¹ sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)

³¹² tn Grk “let no one deceive himself.”

³¹³ sn A quotation from Job 5:13.

³¹⁴ sn A quotation from Ps 94:11.

³¹⁵ tn Grk “so then, let no one boast in men.”