1 Chronicles 17:1-27
Context17:1 When David had settled into his palace, 1 he 2 said to Nathan the prophet, “Look, I am living in a palace 3 made from cedar, while the ark of the Lord’s covenant is under a tent.” 4 17:2 Nathan said to David, “You should do whatever you have in mind, 5 for God is with you.”
17:3 That night God told Nathan the prophet, 6 17:4 “Go, tell my servant David: ‘This is what the Lord says: “You must not build me a house in which to live. 17:5 For I have not lived in a house from the time I brought Israel up from Egypt 7 to the present day. I have lived in a tent that has been in various places. 8 17:6 Wherever I moved throughout Israel, I did not say 9 to any of the leaders whom I appointed to care for my people Israel, 10 ‘Why have you not built me a house made from cedar?’”’
17:7 “So now, say this to my servant David: ‘This is what the Lord who commands armies 11 says: “I took you from the pasture and from your work as a shepherd 12 to make you a leader of my people Israel. 17:8 I was with you wherever you went and I defeated 13 all your enemies before you. Now I will make you as famous as the great men of the earth. 14 17:9 I will establish a place for my people Israel and settle 15 them there; they will live there and not be disturbed 16 anymore. Violent men will not oppress them again, as they did in the beginning 17 17:10 and during the time when I appointed judges to lead my people Israel. I will subdue all your enemies.
“‘“I declare to you that the Lord will build a dynastic house 18 for you! 17:11 When the time comes for you to die, 19 I will raise up your descendant, 20 one of your own sons, to succeed you, and I will establish his kingdom. 17:12 He will build me a house, and I will make his dynasty permanent. 21 17:13 I will become his father and he will become my son. I will never withhold my loyal love from him, as I withheld it from the one who ruled before you. 22 17:14 I will put him in permanent charge of my house and my kingdom; his dynasty will be permanent.”’” 23 17:15 Nathan told David all these words that were revealed to him. 24
17:16 David went in, sat before the Lord, and said: “Who am I, O Lord God, and what is my family, 25 that you should have brought me to this point? 17:17 And you did not stop there, O God! You have also spoken about the future of your servant’s family. 26 You have revealed to me what men long to know, 27 O Lord God. 17:18 What more can David say 28 to you? You have honored your servant; you have given your servant special recognition. 29 17:19 O Lord, for the sake of your servant and according to your will, 30 you have done this great thing in order to reveal your greatness. 31 17:20 O Lord, there is none like you; there is no God besides you! What we heard is true! 32 17:21 And who is like your people, Israel, a unique nation 33 in the earth? Their God 34 went to claim 35 a nation for himself! You made a name for yourself by doing great and awesome deeds 36 when you drove out 37 nations before your people whom you had delivered from the Egyptian empire and its gods. 38 17:22 You made Israel your very own nation for all time. 39 You, O Lord, became their God. 17:23 So now, O Lord, may the promise you made about your servant and his family become a permanent reality! 40 Do as you promised, 41 17:24 so 42 it may become a reality 43 and you may gain lasting fame, 44 as people say, 45 ‘The Lord who commands armies is the God of Israel.’ 46 David’s dynasty 47 will be established before you, 17:25 for you, my God, have revealed to your servant that you will build a dynasty 48 for him. That is why your servant has had the courage to pray to you. 49 17:26 Now, O Lord, you are the true God; 50 you have made this good promise to your servant. 51 17:27 Now you are willing to bless your servant’s dynasty 52 so that it may stand permanently before you, for you, O Lord, have blessed it and it will be blessed from now on into the future.” 53
James 4:1-17
Context4:1 Where do the conflicts and where 54 do the quarrels among you come from? Is it not from this, 55 from your passions that battle inside you? 56 4:2 You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; 4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.
4:4 Adulterers, do you not know that friendship with the world means hostility toward God? 57 So whoever decides to be the world’s friend makes himself God’s enemy. 4:5 Or do you think the scripture means nothing when it says, 58 “The spirit that God 59 caused 60 to live within us has an envious yearning”? 61 4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” 62 4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. 63 4:9 Grieve, mourn, 64 and weep. Turn your laughter 65 into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.
4:11 Do not speak against one another, brothers and sisters. 66 He who speaks against a fellow believer 67 or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. 68 4:12 But there is only one who is lawgiver and judge – the one who is able to save and destroy. On the other hand, who are you to judge your neighbor? 69
4:13 Come now, you who say, “Today or tomorrow we will go into this or that town 70 and spend a year there and do business and make a profit.” 4:14 You 71 do not know about tomorrow. What is your life like? 72 For you are a puff of smoke 73 that appears for a short time and then vanishes. 4:15 You ought to say instead, 74 “If the Lord is willing, then we will live and do this or that.” 4:16 But as it is, 75 you boast in your arrogance. All such boasting is evil. 4:17 So whoever knows what is good to do 76 and does not do it is guilty of sin. 77
Jonah 1:1-17
Context1:1 The Lord said 78 to Jonah son of Amittai, 79 1:2 “Go immediately 80 to Nineveh, 81 that 82 large capital 83 city, 84 and announce judgment against 85 its people 86 because their wickedness 87 has come to my attention.” 88 1:3 Instead, Jonah immediately 89 headed off to Tarshish 90 to escape 91 from the commission of the Lord. 92 He traveled 93 to Joppa 94 and found a merchant ship heading 95 to Tarshish. 96 So he paid the fare 97 and went aboard 98 it to go with them 99 to Tarshish 100 far away from the Lord. 101 1:4 But 102 the Lord hurled 103 a powerful 104 wind on the sea. Such a violent 105 tempest arose on the sea that 106 the ship threatened to break up! 107 1:5 The sailors were so afraid that each cried out 108 to his own god 109 and they flung 110 the ship’s cargo 111 overboard 112 to make the ship lighter. 113 Jonah, meanwhile, 114 had gone down 115 into the hold 116 below deck, 117 had lain down, and was sound asleep. 118 1:6 The ship’s captain approached him and said, “What are you doing asleep? 119 Get up! Cry out 120 to your god! Perhaps your god 121 might take notice of us 122 so that we might not die!” 1:7 The sailors said to one another, 123 “Come on, let’s cast lots 124 to find out 125 whose fault it is that this disaster has overtaken us. 126 ” So they cast lots, and Jonah was singled out. 127 1:8 They said to him, “Tell us, whose fault is it that this disaster has overtaken us? 128 What’s your occupation? Where do you come from? What’s your country? And who are your people?” 129 1:9 He said to them, “I am a Hebrew! And I worship 130 the Lord, 131 the God of heaven, 132 who made the sea and the dry land.” 1:10 Hearing this, 133 the men became even more afraid 134 and said to him, “What have you done?” (The men said this because they knew that he was trying to escape 135 from the Lord, 136 because he had previously told them. 137 ) 1:11 Because the storm was growing worse and worse, 138 they said to him, “What should we do to you to make 139 the sea calm down 140 for us?” 1:12 He said to them, “Pick me up and throw me into the sea to make the sea quiet down, 141 because I know it’s my fault you are in this severe storm.” 1:13 Instead, they tried to row 142 back to land, 143 but they were not able to do so 144 because the storm kept growing worse and worse. 145 1:14 So they cried out to the Lord, “Oh, please, Lord, don’t let us die on account of this man! Don’t hold us guilty of shedding innocent blood. 146 After all, you, Lord, have done just as you pleased.” 147 1:15 So they picked Jonah up and threw him into the sea, and the sea stopped raging. 1:16 The men feared the Lord 148 greatly, 149 and earnestly vowed 150 to offer lavish sacrifices 151 to the Lord. 152
1:17 153 The Lord sent 154 a huge 155 fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.
Luke 6:1-49
Context6:1 Jesus 156 was going through the grain fields on 157 a Sabbath, 158 and his disciples picked some heads of wheat, 159 rubbed them in their hands, and ate them. 160 6:2 But some of the Pharisees 161 said, “Why are you 162 doing what is against the law 163 on the Sabbath?” 6:3 Jesus 164 answered them, 165 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 166 and ate the sacred bread, 167 which is not lawful 168 for any to eat but the priests alone, and 169 gave it to his companions?” 170 6:5 Then 171 he said to them, “The Son of Man is lord 172 of the Sabbath.”
6:6 On 173 another Sabbath, Jesus 174 entered the synagogue 175 and was teaching. Now 176 a man was there whose right hand was withered. 177 6:7 The experts in the law 178 and the Pharisees 179 watched 180 Jesus 181 closely to see if 182 he would heal on the Sabbath, 183 so that they could find a reason to accuse him. 6:8 But 184 he knew 185 their thoughts, 186 and said to the man who had the withered hand, “Get up and stand here.” 187 So 188 he rose and stood there. 6:9 Then 189 Jesus said to them, “I ask you, 190 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 191 looking around 192 at them all, he said to the man, 193 “Stretch out your hand.” The man 194 did so, and his hand was restored. 195 6:11 But they were filled with mindless rage 196 and began debating with one another what they would do 197 to Jesus.
6:12 Now 198 it was during this time that Jesus 199 went out to the mountain 200 to pray, and he spent all night 201 in prayer to God. 202 6:13 When 203 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 204 6:14 Simon 205 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 206 6:15 Matthew, Thomas, 207 James the son of Alphaeus, Simon who was called the Zealot, 208 6:16 Judas the son of James, and Judas Iscariot, 209 who became a traitor.
6:17 Then 210 he came down with them and stood on a level place. 211 And a large number 212 of his disciples had gathered 213 along with 214 a vast multitude from all over Judea, from 215 Jerusalem, 216 and from the seacoast of Tyre 217 and Sidon. 218 They came to hear him and to be healed 219 of their diseases, 6:18 and those who suffered from 220 unclean 221 spirits were cured. 6:19 The 222 whole crowd was trying to touch him, because power 223 was coming out from him and healing them all.
6:20 Then 224 he looked up 225 at his disciples and said:
“Blessed 226 are you who are poor, 227 for the kingdom of God belongs 228 to you.
6:21 “Blessed are you who hunger 229 now, for you will be satisfied. 230
“Blessed are you who weep now, for you will laugh. 231
6:22 “Blessed are you when people 232 hate you, and when they exclude you and insult you and reject you as evil 233 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 234 your reward is great in heaven. For their ancestors 235 did the same things to the prophets. 236
6:24 “But woe 237 to you who are rich, for you have received 238 your comfort 239 already.
6:25 “Woe to you who are well satisfied with food 240 now, for you will be hungry.
“Woe to you 241 who laugh 242 now, for you will mourn and weep.
6:26 “Woe to you 243 when all people 244 speak well of you, for their ancestors 245 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 246 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 247 you. 6:29 To the person who strikes you on the cheek, 248 offer the other as well, 249 and from the person who takes away your coat, 250 do not withhold your tunic 251 either. 252 6:30 Give to everyone who asks you, 253 and do not ask for your possessions 254 back 255 from the person who takes them away. 6:31 Treat others 256 in the same way that you would want them to treat you. 257
6:32 “If 258 you love those who love you, what credit is that to you? For even sinners 259 love those who love them. 260 6:33 And 261 if you do good to those who do good to you, what credit is that to you? Even 262 sinners 263 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 264 what credit is that to you? Even sinners 265 lend to sinners, so that they may be repaid in full. 266 6:35 But love your enemies, and do good, and lend, expecting nothing back. 267 Then 268 your reward will be great, and you will be sons 269 of the Most High, 270 because he is kind to ungrateful and evil people. 271 6:36 Be merciful, 272 just as your Father is merciful.
6:37 “Do 273 not judge, 274 and you will not be judged; 275 do not condemn, and you will not be condemned; forgive, 276 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 277 will be poured 278 into your lap. For the measure you use will be the measure you receive.” 279
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 280 Won’t they both fall 281 into a pit? 6:40 A disciple 282 is not greater than 283 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 284 do you see the speck 285 in your brother’s eye, but fail to see 286 the beam of wood 287 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6:43 “For 288 no good tree bears bad 289 fruit, nor again 290 does a bad tree bear good fruit, 6:44 for each tree is known 291 by its own fruit. For figs are not gathered 292 from thorns, nor are grapes picked 293 from brambles. 294 6:45 The good person out of the good treasury of his 295 heart 296 produces good, and the evil person out of his evil treasury 297 produces evil, for his mouth speaks 298 from what fills 299 his heart.
6:46 “Why 300 do you call me ‘Lord, Lord,’ 301 and don’t do what I tell you? 302
6:47 “Everyone who comes to me and listens to my words and puts them into practice 303 – I will show you what he is like: 6:48 He is like a man 304 building a house, who dug down deep, 305 and laid the foundation on bedrock. When 306 a flood came, the river 307 burst against that house but 308 could not shake it, because it had been well built. 309 6:49 But the person who hears and does not put my words into practice 310 is like a man who built a house on the ground without a foundation. When 311 the river burst against that house, 312 it collapsed immediately, and was utterly destroyed!” 313
1 tn Heb “house.”
2 tn Heb “David.” The pronoun “he” has been used in the translation here to avoid redundancy in keeping with contemporary English style.
3 tn Heb “house.”
4 tn Heb “tent curtains.”
5 tn Heb “all which is in your heart.”
6 tn Heb “the word of God was [i.e., came] to Nathan the prophet.”
7 tn The words “from Egypt” are supplied in the translation for clarification.
8 tc Heb “and I was from tent to tent and from tabernacle.” The words אֶל־מִשְּׁכָּן (’el-mishÿkan, “to tabernacle”) should probably be added at the end of the sentence to complete this prepositional phrase and produce symmetry with the preceding prepositional phrase. The words probably fell from the text by homoioteleuton.
sn I have lived in a tent that has been in various places. The point here is that the Lord moved with the tabernacle as it moved from place to place; he did not confine himself to a particular location.
9 tn In the Hebrew text the statement is phrased as a rhetorical question (“Did I say?”) meaning “I did not say.”
10 tn Heb “to one of the judges of Israel whom I commanded to shepherd my people.”
11 tn Traditionally, “
12 tn Heb “and from after sheep.”
13 tn Heb “cut off.”
14 tn Heb “and I will make for you a name like the name of the great men who are in the earth.”
15 tn Heb “plant.”
16 tn Heb “shaken.”
17 tn Heb “and sons of violence will no longer consume them as in the beginning.”
18 tn Here the word “house” is used in a metaphorical sense, referring to a royal dynasty. The
19 tn Heb “and it will be when your days are full to go with your ancestors.”
20 tn Heb “your seed.”
21 tn Heb “and I will establish his throne permanently.”
22 sn The one who ruled before you is a reference to Saul, from whom the kingdom was taken and given to David.
23 tn Heb “and his throne will be established permanently.”
24 tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”
25 tn Heb “house.”
26 tn Heb “and this was small in your eyes, O God, so you spoke concerning the house of your servant for a distance.”
27 tn The translation “You have revealed to me what men long to know” is very tentative; the meaning of the Hebrew text is unclear. The text appears to read literally, “and you see me like the searching of man, that which is upward,” which is nonsensical. The translation above assumes the following: (1) The Qal verb translated “you see me” is repointed as a Hiphil, “you showed me,” (2) תּוֹר (tor) is understood in the sense of “searching, exploring,” and (3) הַמַּעֲלָה (hamma’alah) is taken in a temporal sense of “that which lies beyond.” Thus one could translate, “you have shown me what men search for, what lies beyond.”
28 tn The word “say” is supplied in the translation for clarification.
29 tn Heb “for honoring your servant, and you, your servant, know.”
30 tn Heb “heart.”
31 tn Heb “to make known all the great deeds.”
32 tn The Hebrew text reads literally, “in all which we heard with our ears,” but בְּכֹל (bÿkhol, “in all”) should probably be emended to כְּכֹל (kÿkhol, “according to all”).
33 tn Heb “a nation, one.”
34 tn Heb “whose God,” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.
35 tn Heb “redeem” or “deliver.”
36 tn Heb “to make for yourself a name [with] great and awesome [deeds].”
37 tn Heb “to drive out.”
38 tn Heb “from Egypt, nations.” The parallel text in 2 Sam 7:23 reads “from Egypt, nations and its gods.”
39 tn Heb “and you made your people Israel your own for a people permanently.”
40 tn Heb “and now, O
41 tn Heb “as you have spoken.”
42 tn Following the imperative in v. 23b, the prefixed verbal form with vav (ו) conjunctive indicates purpose/result: “so it might become a reality.”
43 tn Heb “so it might be established.”
44 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result (parallel to the previous purpose/result clause): “[so]…you might gain lasting fame.”
45 tn Heb “saying.” The words “as people” are supplied in the translation for clarification and for stylistic reasons.
46 tc Heb “the
47 tn Heb “the house of David.”
48 tn Heb “house.”
49 tn Heb “That is why your servant found to pray before you.” Perhaps the phrase אֶת לִבּוֹ (’et libbo, “his heart”) should be supplied as the object of the verb “found.”
50 tn Heb “the God.” The article indicates uniqueness here.
51 tn Heb “and you have spoken to your servant this good thing.”
52 tn Heb “house.”
53 tn Heb “for you, O
54 tn The word “where” is repeated in Greek for emphasis.
55 tn Grk “from here.”
56 tn Grk “in your members [i.e., parts of the body].”
57 tn Grk “is hostility toward God.”
58 tn Grk “vainly says.”
59 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
60 tc The Byzantine text and a few other
61 tn Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind (1:8, 14) and inward conflicts regarding God (4:1-4). God has allowed it to be in man since the fall, and he provides his grace (v. 6) and the new birth through the gospel message (1:18-25) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation.
sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.
62 sn A quotation from Prov 3:34.
63 tn Or “two-minded” (the same description used in 1:8).
64 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
65 tn Grk “let your laughter be turned.”
66 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
67 tn See note on the word “believer” in 1:9.
68 tn Grk “a judge.”
69 tn Grk “who judges your neighbor.”
70 tn Or “city.”
71 tn Grk “who” (continuing the description of the people of v. 13). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
72 tn Or “you do not know what your life will be like tomorrow.”
73 tn Or “a vapor.” The Greek word ἀτμίς (atmis) denotes a swirl of smoke arising from a fire (cf. Gen 19:28; Lev 16:13; Joel 2:30 [Acts 2:19]; Ezek 8:11).
74 tn Grk “instead of your saying.”
75 tn Grk “but now.”
76 tn Or “knows how to do what is good.”
77 tn Grk “to him it is sin.”
78 tn Heb “The word of the
79 tn Heb “The word of the
80 tn Heb “Arise, go.” The two imperatives without an intervening vav (קוּם לֵךְ, qum lekh; “Arise, go!”), form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal force: “Go immediately.” This construction emphasizes the urgency of the command. The translations “Go at once” (NRSV, NJPS) or simply “Go!” (NIV) are better than the traditional “Arise, go” (KJV, NKJV, ASV, RSV, NASB) or “Get up and go” (NLT). For similar constructions with קוּם, see Gen 19:14-15; Judg 4:14; 8:20-21; 1 Sam 9:3.
81 sn Nineveh was the last capital city of ancient Assyria. Occupying about 1800 acres, it was located on the east bank of the Tigris River across from the modern city of Mosul, Iraq. The site includes two tels, Nebi Yunus and Kouyunjik, which have been excavated on several occasions. See A. H. Layard, Nineveh and Its Remains; R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh; G. Waterfield, Layard of Nineveh. Preliminary reports of limited excavations in 1987 and 1989 appear in Mar Sóipri 1:2 (1988): 1-2; 2:2 (1989): 1-2; 4:1 (1991): 1-3. Also see D. J. Wiseman, “Jonah’s Nineveh,” TynBul 30 (1979): 29-51.
82 tn Heb “the.” The article draws attention to a well-known fact and may function as a demonstrative pronoun: “that great city” (see IBHS 242 §13.5.1e).
83 tn Heb “great city.” The adjective גָּדוֹל (gadol, “great”) can refer to a wide variety of qualities: (1) size: “large,” (2) height: “tall,” (3) magnitude: “great,” (4) number: “populous,” (5) power: “mighty,” (6) influence: “powerful,” (8) significance: “important,” (7) finance: “wealthy,” (8) intensity: “fierce,” (9) sound: “loud,” (10) age: “oldest,” (11) importance: “distinguished,” (12) position: “chief, leading, head” (HALOT 177-78 s.v. גָּדוֹל; BDB 152-53 s.v. גָּדוֹל). The phrase עִיר־גְּדוֹלָה (’ir-gÿdolah, “city”) may designate a city that is (1) large in size (Josh 10:2; Neh 4:7) or (2) great in power: (a) important city-state (Gen 10:12) or (b) prominent capital city (Jer 22:8). The phrase עִיר־גְּדוֹלָה (both with and without the article) is used four times in Jonah (1:2; 3:2, 3; 4:11). This phrase is twice qualified by a statement about its immense dimensions (3:3) or large population (4:11), so גָּדוֹל might denote size. However, size is not the issue in 1:2. At this time in history, Nineveh was the most powerful city in the ancient Near East as the capital of the mighty Neo-Assyrian Empire. It is likely that עִיר־גְּדוֹלָה here is the Hebrew equivalent of the Assyrian a„lu rabu (“the important city” = capital city of the empire), just as מַלְכִּי רַב (malki rav, “great king”; Hos 5:13; 10:6) is the equivalent of the Assyrian malku rabu (“great king” = ruler of the empire; D. Stuart, Hosea-Jonah [WBC], 448). Perhaps the closest West Semitic parallel to הָעִיר הָגְּדוֹלָה (ha’ir haggÿdolah) is in an Amarna letter from King Abimilki of Tyre to Amenhotep IV: “Behold, I protect Tyre, the capital city (uruSurri uru rabitu) for the king my lord” (EA 147:61-63). Hebrew constructions in which a determined noun is modified by the determined adjective הָגְּדוֹלָה (“the great…”) often denote singular, unique greatness, e.g., הַנָּהָר הָגָּדֹל (hannahar haggadol, “the great river”) = the Euphrates (Deut 1:7); הַיָּם הַגָּדוֹל (hayyam haggadol, “the great sea”) = the Mediterranean (Josh 1:4); הַכֹּהֵן הַגָּדוֹל (hakkohen haggadol, “the great priest”) = the chief priest (Lev 21:10); and לָעִיר הַגְּדוֹלָה הַזֹּאת (la’ir haggÿdolah hazzo’t, “[to] this great city”) = this capital city (Jer 22:8). So הָעִיר הָגְּדוֹלָה may well connote “the capital city” here.
84 tn Heb “Nineveh, the great city.” The description “the great city” stands in apposition to “Nineveh.”
85 tn Heb “cry out against it.” The basic meaning of קָרָא (qara’) is “to call out; to cry out; to shout out,” but here it is a technical term referring to what a prophet has to say: “to announce” (e.g., 1 Kgs 13:32; Isa 40:2, 6; Jer 3:12; see HALOT 1129 s.v. קרא 8). When used with the preposition עַל (’al, “against” [in a hostile sense]; 826 s.v. עַל 5.a), it refers to an oracle announcing or threatening judgment (e.g., 1 Kgs 13:2, 4, 32; BDB 895 s.v. עַל 3.a). This nuance is reflected in several English versions: “Announce my judgment against it” (NLT) and “proclaim judgment upon it” (JPS, NJPS). Other translations are less precise: “cry out against it” (KJV, NKJV, ASV, NASB, RSV, NRSV), “denounce it” (NEB, REB). Some are even misleading: “preach against it” (NAB, NIV) and “preach in it” (Douay). Tg. Jonah 1:2 nuances this interpretively as “prophesy against.”
86 tn Heb “it.” The pronoun functions as a synecdoche of container for contents, referring to the people of Nineveh.
87 sn The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil – it had ascended into heaven right into his presence.
88 tn Heb “has come up before me.” The term לְפָנָי (lÿfanay, “before me”) often connotes “in the full cognitive knowledge of” or “in the full mental view” of someone (BDB 817 s.v. פָּנֶה II.4.a.(c); e.g., Gen 6:13; Isa 65:6; Jer 2:22; Lam 1:22). The use of the verb עָלָה (’alah, “to ascend”) complements this idea; it is sometimes used to describe actions or situations on earth that have “come up” into heaven to God’s attention, so to speak (e.g., Exod 2:23; 1 Sam 5:12; 2 Kgs 19:28; Ps 74:23; Isa 37:29; Jer 14:2; see BDB 749 s.v. עָלָה 8). The point is that God was fully aware of the evil of the Ninevites.
89 tn Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the
90 tn The place-name תַּרְשִׁישׁ (tarshish, “Tarshish”) refers to a distant port city or region (Isa 23:6; Jer 10:9; Ezek 27:12; 38:13; 2 Chr 9:21; 20:36, 37) located on the coastlands in the Mediterranean west of Palestine (Ps 72:10; Isa 23:6, 10; 66:19; Jonah 1:3; see BDB 1076 s.v. תַּרְשִׁישׁ; HALOT 1798 s.v. תַּרְשִׁישׁ E.a). Scholars have not established its actual location (HALOT 1797 s.v. B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage (LXX of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, “An Interpretation of the Nora Stone,” BASOR 208 [1972]: 13-19). The ancient versions handle it variously. The LXX identifies תַּרְשִׁישׁ with Carthage/Καρχηδών (karchdwn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name תַּרְשִׁישׁ is rendered “Africa” in the Targums in some passages (Tg. 1 Kgs 10:22; 22:49; Tg. Jer 10:9) and elsewhere as “sea” (Isa 2:16; 23:1, 14; 50:9; 66:19; Ezek 27:12, 25; 38:13; Jonah 4:2). The Jewish Midrash Canticles Rabbah 5:14.2 cites Jonah 1:3 as support for the view that Tarshish = “the Great Sea” (the Mediterranean). It is possible that תַּרְשִׁישׁ does not refer to one specific port but is a general term for the distant Mediterranean coastlands (Ps 72:10; Isa 23:6, 10; 66:19). In some cases it seems to mean simply “the open sea”: (1) the Tg. Jonah 1:3 translates תַּרְשִׁישׁ as “[he arose to flee] to the sea”; (2) Jerome’s commentary on Isa 2:16 states that Hebrew scholars in his age defined תַּרְשִׁישׁ as “sea”; and (3) the gem called II תַּרְשִׁישׁ, “topaz” (BDB 1076 s.v.; HALOT 1798 s.v.) in Exod 28:20 and 39:13 is rendered “the color of the sea” in Tg. Onq. (see D. Stuart, Hosea-Jonah [WBC], 451). The designation אֳנִיּוֹת תַּרְשִׁישׁ (’oniyyot tarshish, “Tarshish-ships”) referred to large oceangoing vessels equipped for the high seas (2 Chr 9:21; Ps 48:8; Isa 2:16; 23:1, 14; 60:9; Ezek 27:25) or large merchant ships designed for international trade (1 Kgs 10:22; 22:49; 2 Chr 9:21; 20:36; Isa 23:10; HALOT 1798 s.v. E.b). The term תַּרְשִׁישׁ is derived from the Iberian tart[uli] with the Anatolian suffix –issos/essos, resulting in Tartessos (BRL2 332a); however, the etymological meaning of תַּרְשִׁישׁ is uncertain (see W. F. Albright, “New Light on the Early History of Phoenician Colonization,” BASOR 83 [1941]: 21-22 and note 29; HALOT 1797 s.v. I תַּרְשִׁישׁ A). The name תַּרְשִׁישׁ appears in sources outside the Hebrew Bible in Neo-Assyrian KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [AfO], 86, §57 line 10) and Greek Ταρτησσος (tarthssos; HALOT 1797 s.v. C). Most English versions render תַּרְשִׁישׁ as “Tarshish” (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NEB, NJB, JPS, NJPS), but TEV, CEV render it more generally as “to Spain.” NLT emphasizes the rhetorical point: “in the opposite direction,” though “Tarshish” is mentioned later in the verse.
91 tn Heb “Jonah arose to flee to Tarshish away from the
92 tn Heb “away from the presence of the
sn Three times in chap. 1 (in vv. 3 and 10) Jonah’s voyage is described as an attempt to escape away from the
93 tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple).
sn The verb יָרַד (yarad, “to go down”) is repeated four times in chs. 1-2 for rhetorical effect (1:3a, 3b, 5; 2:7). Jonah’s “downward” journey from Jerusalem down to Joppa (1:3a) down into the ship (1:3b) down into the cargo hold (1:5) and ultimately down into the bottom of the sea, pictured as down to the very gates of the netherworld (2:7), does not end until he turns back to God who brings him “up” from the brink of death (2:6-7).
94 sn Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14th century
95 tn Heb “going to” (so KJV, NAB, NASB, NRSV); NIV “bound for”; NLT “leaving for.”
96 tn See note on the phrase “to Tarshish” at the beginning of the verse.
97 tn Heb “its fare.” The 3rd person feminine singular suffix on the noun probably functions as a genitive of worth or value: “the fare due it.” However, it is translated here simply as “the fare” for the sake of readability. On the other hand “bought a ticket” (CEV, NLT) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.
98 tn Heb “he went down into it.” The verb יָרַד (yarad, “to go down”) is repeated for rhetorical effect in v. 3a, 3b, 5. See note on the word “traveled” in v. 3a.
99 tn “Them” refers to the other passengers and sailors in the ship.
100 tn See note on the phrase “to Tarshish” at the beginning of the verse.
101 tn Heb “away from the presence of the
102 tn The disjunctive construction of vav + nonverb followed by a nonpreterite marks a strong contrast in the narrative action (וַיהוָה הֵטִיל, vayhvah hetil; “But the Lord hurled…”).
103 tn The Hiphil of טוּל (tul, “to hurl”) is used here and several times in this episode for rhetorical emphasis (see vv. 5 and 15).
104 tn Heb “great.” Typically English versions vary the adjective here and before “tempest” to avoid redundancy: e.g., KJV, ASV, NRSV “great...mighty”; NAB “violent…furious”; NIV “great…violent”; NLT “powerful…violent.”
105 tn Heb “great.”
106 tn The nonconsecutive construction of vav + nonverb followed by nonpreterite is used to emphasize this result clause (וְהָאֳנִיָּה חִשְּׁבָה לְהִשָׁבֵר, vÿha’oniyyah khishvah lÿhishaver; “that the ship threatened to break up”).
107 tn Heb “the ship seriously considered breaking apart.” The use of חָשַׁב (khashav, “think”) in the Piel (“to think about; to seriously consider”) personifies the ship to emphasize the ferocity of the storm. The lexicons render the clause idiomatically: “the ship was about to be broken up” (BDB 363 s.v. חָשַׁב 2; HALOT 360 s.v. חשׁב).
108 tn Heb “they cried out, each one.” The shift from the plural verb וַיִּזְעֲקוּ (vayyiz’aqu, “they cried out to”) to the singular subject אִישׁ (’ish, “each one”) is a rhetorical device used to emphasize that each one of the sailors individually cried out. In contrast, Jonah slept.
109 tn Or “gods” (CEV, NLT). The plural noun אֱלֹהִים (’elohim) might be functioning either as a plural of number (“gods”) or a plural of majesty (“god”) – the form would allow for either. As members of a polytheistic culture, each sailor might appeal to several gods. However, individuals could also look to a particular god for help in trouble. Tg. Jonah 1:5 interpretively renders the line, “Each man prayed to his idols, but they saw that they were useless.”
110 tn Heb “hurled.” The Hiphil of טוּל (tul, “to hurl”) is again used, repeated from v. 4.
111 tn The plural word rendered “cargo” (כֵּלִים, kelim) is variously translated “articles, vessels, objects, baggage, instruments” (see 1 Sam 17:22; 1 Kgs 10:21; 1 Chr 15:16; Isa 18:2; Jer 22:7). As a general term, it fits here to describe the sailors throwing overboard whatever they could. The English word “cargo” should be taken generally to include the ship’s payload and whatever else could be dispensed with.
112 tn Heb “into the sea.”
113 tn Heb “to lighten it from them.”
114 tn Heb “but Jonah.” The disjunctive construction of vav + nonverb followed by nonpreterite (וְיוֹנָה יָרַד, vÿyonah yarad; “but Jonah had gone down…”) introduces a parenthetical description of Jonah’s earlier actions before the onset of the storm.
115 tn Following a vav-disjunctive introducing parenthetical material, the suffixed-conjugation verb יָרַד (yarad) functions as a past perfect here: “he had gone down” (see IBHS 490-91 §30.5.2). This describes Jonah’s previous actions before the onset of the storm.
116 tn Or “stern.” There is some question whether the term יַרְכָה (yarkhah) refers to the ship’s hold below deck (R. S. Hess, NIDOTTE 3:282) or to the stern in the back of the ship (HALOT 439 s.v. *יְרֵכָה 2.b). This is the only use of this term in reference to a ship in biblical Hebrew. When used elsewhere, this term has a two-fold range of meanings: (1) “rear,” such as rear of a building (Exod 26:22, 27; 36:27, 32; Ezek 46:19), back room of a house (1 Kgs 6:16; Ps 128:3; Amos 6:10), flank of a person’s body (figurative for rear border; Gen 49:13); and (2) “far part” that is remote, such as the back of a cave (1 Sam 24:4), the bottom of a cistern (Isa 14:15), the lower recesses of Sheol (Ezek 32:23), the remotest part of a mountain range (Judg 19:1, 18; 2 Kgs 19:23; Isa 37:24), the highest summit of a mountain (Ps 48:3), and the north – viewed as the remotest part of the earth (Isa 14:13; Ezek 38:6, 15; 39:2). So the term could refer to the “back” (stern) or “remote part” (lower cargo hold) of the ship. The related Akkadian expression arkat eleppi, “stern of a ship” (HALOT 439 s.v. 2.b) seems to suggest that יַרְכָה means “stern” (HALOT 439 s.v. 2.b). However, the preceding יָרַד אֶל (yarad ’el, “he went down into”) suggests a location below deck. Also the genitive noun סְפִינָה (sÿfinah) refers to a “ship” with a deck (BDB 706 s.v. סְפִינָה; HALOT 764 s.v. סְפִינָה; R. S. Hess, NIDOTTE 3:282).
117 tn Or “of the ship.” The noun סְפִינָה (sÿfinah) refers to a “ship” with a deck (HALOT 764 s.v. סְפִינָה). The term is a hapax legomenon in Hebrew and is probably an Aramaic loanword. The term is used frequently in the related Semitic languages to refer to ships with multiple decks. Here the term probably functions as a synecdoche of whole for the part, referring to the “lower deck” rather than to the ship as a whole (R. S. Hess, NIDOTTE 3:282). An outdated approach related the noun to the verb סָפַן (safan, “to cover”) and suggested that סְפִינָה describes a ship covered with sheathing (BDB 706 s.v. סְפִינָה).
118 tn The a-class theme vowel of וַיֵּרָדַם (vayyeradam) indicates that this is a stative verb, describing the resultant condition of falling asleep: “was sound asleep.”
119 tn Heb “What to you sleeping!” The Niphal participle נִרְדָּם (nirdam) from רָדַם (radam, “to sleep”) functions here not as a vocative use of the noun (so KJV, NKJV, ASV: “O sleeper,” RSV: “you sleeper”) but as a verbal use to depict uninterrupted sleep up to this point. The expression מַה־לְּךָ (mah-lÿkha, “what to you?”) can express surprise (BDB 552 s.v. מָה 1.a; e.g., Job 9:12; 22:12; Eccl 8:4; Isa 45:9,10) or indignation and contempt (BDB 552 s.v. מָה 1.c; e.g., 1 Kgs 19:9, 13). Accordingly, the captain is either surprised that Jonah is able to sleep so soundly through the storm (NIV “How can you sleep?”; JPS, NJPS “How can you be sleeping so soundly?”; NEB, REB “What, sound asleep?”) or indignant that Jonah would sleep in a life-threatening situation when he should be praying (CEV “How can you sleep at a time like this?”; NAB “What are you doing [+ sound NRSV] asleep?”; NJB: “What do you mean by sleeping?”).
120 tn Heb “cry out” or “call upon.” The verb קָרָא (qara’, “to call out, to cry out”) + the preposition אֶל (’el, “to”) often depicts a loud, audible cry of prayer to God for help in the midst of trouble: “to call on, to shout to” (HALOT 1129 s.v. קרא 9.b; BDB 895 s.v. קָרָא 2.a; e.g., Judg 15:18; 1 Sam 12:17, 18; 2 Sam 22:7; Hos 7:7; Pss 3:4 [5 HT]; 4:3 [4 HT]). Jonker notes: “The basic meaning of qr’ is to draw attention to oneself by the audible use of one’s voice in order to establish contact with someone else. The reaction of the called person is normally expressed by the verbs…‘answer’ and…‘hear’” (L. Jonker, NIDOTTE 3:971).
sn The imperatives “arise!” and “cry out!” are repeated from v. 2 for ironic effect. The captain’s words would have rung in Jonah’s ears as a stinging reminder that the
121 tn Heb “the god.” The article on הָאֱלֹהִים (ha’elohim) denotes previous reference to אֱלֹהֶיךָ (’elohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”).
122 tn Or “give thought to us.” The verb is found only here in the OT. Related nouns are in Job 12:5 and Ps 146:5. The captain hopes for some favorable attention from a god who might act on behalf of his endangered crewmen.
123 tn Heb “And they said, a man to his companion.” The plural verb is individualized by “a man.”
124 sn The English word lots is a generic term. In some cultures the procedure for “casting lots” is to “draw straws” so that the person who receives the short straw is chosen. In other situations a colored stone or a designated playing card might be picked at random. In Jonah’s case, small stones were probably used.
125 sn In the ancient Near East, casting lots was a custom used to try to receive a revelation from the gods about a particular situation. The Phoenician sailors here cried out to their gods and cast lots in the hope that one of their gods might reveal the identity of the person with whom he was angry. CEV has well captured the sentiment of v.7b: “‘Let’s ask our gods to show us who caused all this trouble.’ It turned out to be Jonah.”
126 tn Heb “On whose account this calamity is upon us.”
127 tn Heb “the lot fell on Jonah.” From their questions posed to Jonah, it does not appear that the sailors immediately realize that Jonah was the one responsible for the storm. Instead, they seem to think that he is the one chosen by their gods to reveal to them the one responsible for their plight. It is only after he admits in vv. 9-10 that he was fleeing from the God whom he served that they realize that Jonah was in fact the cause of their trouble.
128 tn Heb “On whose account is this calamity upon us?”
129 tn Heb “And from what people are you?”
sn Whose fault…What’s…Where…What’s… The questions delivered in rapid succession in this verse indicate the sailors’ urgency to learn quickly the reason for the unusual storm.
130 tn Or “fear.” The verb יָרֵא (yare’) has a broad range of meanings, including “to fear, to worship, to revere, to respect” (BDB 431 s.v.). When God is the object, it normally means “to fear” (leading to obedience; BDB 431 s.v. 1) or “to worship” (= to stand in awe of; BDB 431 s.v. 2). Because the fear of God leads to wisdom and obedience, that is probably not the sense here. Instead Jonah professes to be a loyal Yahwist – in contrast to the pagan Phoenician sailors who worshiped false gods, he worshiped the one true God. Unfortunately his worship of the
131 tn Heb “The
sn The word fear appears in v. 5, here in v. 9, and later in vv. 10 and 16. Except for this use in v. 9, every other use describes the sailors’ response (emotional fear prompting physical actions) to the storm or to the
132 tn Heb “the God of the heavens.” The noun שָׁמַיִם (shamayim, “heavens”) always appears in the dual form. Although the dual form sometimes refers to things that exist in pairs, the dual is often used to refer to geographical locations, e.g., יְרוּשָׁלַיִם (yÿrushalayim, “Jerusalem”), אֶפְרַיִם (’efrayim, “Ephraim”), and מִצְרַיִם (mitsrayim, “Egypt,” but see IBHS 118 §7.3d). The dual form of שָׁמַיִם does not refer to two different kinds of heavens or to two levels of heaven; it simply refers to “heaven” as a location – the dwelling place of God. Jonah’s point is that he worships the High God of heaven – the one enthroned over all creation.
133 tn Heb “Then the men feared…” The vav-consecutive describes the consequence of Jonah’s statement. The phrase “Hearing this” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
134 tn Heb “The men feared a great fear.” The cognate accusative construction using the verb יָרֵא (yare’, “to fear”) and the noun יִרְאָה (yir’ah, “fear”) from the same root (ירא, yr’) emphasizes the sailors’ escalating fright: “they became very afraid” (see IBHS 167 §10.2.1g).
135 tn Heb “fleeing.”
136 sn The first two times that Jonah is said to be running away from the
137 tn Heb “because he had told them.” The verb הִגִּיד (higgid, “he had told”) functions as a past perfect, referring to a previous event.
138 tn Heb “the sea was walking and storming.” The two participles הוֹלֵךְ וְסֹעֵר (holekh vÿso’er, “walking and storming”) form an idiom that means “the storm was growing worse and worse.” When the participle הוֹלֵךְ precedes another participle with vav, it often denotes the idea of “growing, increasing” (BDB 233 s.v. הָלַךְ 4.d; e.g., Exod 19:19; 1 Sam 2:26; 2 Sam 3:1; 15:12; 2 Chr 17:12; Esth 9:4; Prov 4:18; Eccl 1:6). For example, “the power of David grew stronger and stronger (הֹלֵךְ וְחָזֵק, holek vÿkhazeq; “was walking and becoming strong”), while the dynasty of Saul grew weaker and weaker (הֹלְכִים וְדַלִּים, holÿkhim vÿdallim; “was walking and becoming weak”)” (2 Sam 3:1; see IBHS 625-26 §37.6d).
139 tn The vav-consecutive prefixed to the imperfect/prefixed conjugation verb וְיִשְׁתֹּק (vÿyishtoq, “to quiet”) denotes purpose/result (see IBHS 638-40 §38.3), translated here by the English infinitive.
140 tn Heb “become quiet for us”; NRSV “may quiet down for us.”
141 tn Heb “quiet for you”; NAB “that it may quiet down for you.”
142 sn The word translated row is used in Ezekiel to describe digging through a wall (Ezek 8:8; 12:5, 7, 12). Its use in Jonah pictures the sailors digging into the water with their oars as hard as they could.
143 sn The word for land here is associated with a Hebrew verb meaning “to be dry” and is the same noun used in v. 9 of dry ground in contrast with the sea, both made by the
144 tn Heb “but they were not able.” The phrase “to do so” does not appear in the Hebrew text but is supplied in the translation for stylistic reasons.
145 tn Heb “the sea was walking and storming.” See the note on the same idiom in v. 11.
146 tn Heb “Do not put against us innocent blood,” that is, “Do not assign innocent blood to our account.” It seems that the sailors were afraid that they would die if they kept Jonah in the ship and also that they might be punished with death if they threw him overboard.
147 tn Pss 115:3 and 135:6 likewise use these verbs (חָפֵץ and עָשָׂה, khafets and ’asah; “to delight” and “to do, make”) in speaking of the
148 tc The editors of BHS suggest that the direct object אֶת־יְהוָה (’et-yÿhvah, “the
149 tn Heb “they feared the
150 tn Heb “they vowed vows.” The root נדר (ndr, “vow”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object specified by the accusative (see IBHS 166-67 §10.2.1f). Their act of vowing produced the vows. This construction is used to emphasize their earnestness and zeal in making vows to worship the God who had just spared their lives from certain death.
151 tn Heb “they sacrificed sacrifices.” The root זבח (zbkh, “sacrifice”) is repeated in the verb and accusative noun, forming an emphatic effected accusative construction in which the verbal action produces the object (see IBHS 166-67 §10.2.1f). Their act of sacrificing would produce the sacrifices. It is likely that the two sets of effected accusative constructions here (“they vowed vows and sacrificed sacrifices”) form a hendiadys; the two phrases connote one idea: “they earnestly vowed to sacrifice lavishly.” It is unlikely that they offered animal sacrifices at this exact moment on the boat – they had already thrown their cargo overboard, presumably leaving no animals to sacrifice. Instead, they probably vowed that they would sacrifice to the
152 tn Heb “The men feared the
153 sn Beginning with 1:17, the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.
154 tn Or “appointed” (NASB); NLT “had arranged for.” The Piel verb מִנָּה (minnah) means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה). Joyce Baldwin notes, “Here, with YHWH as the subject, the verb stresses God’s sovereign rule over events for the accomplishment of his purpose (as in 4:6-8, where the verb recurs in each verse). The ‘great fish’ is in exactly the right place at the right time by God’s command, in order to swallow Jonah and enclose him safely” (Joyce Baldwin, “Jonah,” The Minor Prophets, 2:566).
155 tn Heb “great.”
156 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
157 tn Grk “Now it happened that on.” 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.
158 tc Most later
159 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
160 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
161 sn See the note on Pharisees in 5:17.
162 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
163 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
164 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
165 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
166 tn Grk “and took.”
167 tn Grk “the bread of presentation.”
sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
168 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
169 tc Most
170 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
sn See 1 Sam 21:1-6.
171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
172 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
173 tn Grk “Now it happened that on.” 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.
174 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
175 sn See the note on synagogues in 4:15.
176 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
177 tn Grk “a man was there and his right hand was withered.”
sn Withered means the man’s hand was shrunken and paralyzed.
178 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
179 sn See the note on Pharisees in 5:17.
180 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
181 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
182 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
183 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
184 tn Here the conjunction δέ (de) has been translated as contrastive.
185 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
186 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
187 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
188 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
189 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
190 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
191 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
192 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
193 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
194 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
195 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
196 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
197 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
198 tn Grk “Now it happened that in.” 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.
199 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
200 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
201 sn This is the only time all night prayer is mentioned in the NT.
202 tn This is an objective genitive, so prayer “to God.”
203 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
204 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
205 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
206 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
207 sn This is the “doubting Thomas” of John 20:24-29.
208 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
209 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
210 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
211 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
212 tn Grk “large crowd.”
213 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
214 tn Grk “and.”
215 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
216 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
217 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
218 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
map For location see Map1 A1; JP3 F3; JP4 F3.
219 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
220 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
221 sn Unclean spirits refers to evil spirits. See Luke 4:33.
222 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
223 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
224 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
225 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
226 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
227 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
228 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
229 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
230 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
231 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
232 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
233 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
234 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
235 tn Or “forefathers”; Grk “fathers.”
236 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
237 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
238 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
239 tn Grk “your consolation.”
240 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
241 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
242 sn That is, laugh with happiness and joy.
243 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
244 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
245 tn Or “forefathers”; Grk “fathers.”
246 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
247 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
248 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
249 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
250 tn Or “cloak.”
251 tn See the note on the word “tunics” in 3:11.
252 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
253 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
254 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
255 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
256 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
257 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
258 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
259 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
260 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
261 tc ‡ Three key
262 tc Most
263 sn See the note on the word sinners in v. 32.
264 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
265 sn See the note on the word sinners in v. 32.
266 tn Grk “to receive as much again.”
267 tn Or “in return.”
268 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
269 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
270 sn That is, “sons of God.”
271 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
272 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
273 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
274 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
275 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
276 sn On forgive see Luke 11:4; 1 Pet 3:7.
277 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
278 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
279 tn Grk “by [the measure] with which you measure it will be measured back to you.”
280 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
281 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
282 tn Or “student.”
283 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
284 tn Here δέ (de) has not been translated.
285 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
286 tn Or “do not notice.”
287 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
288 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
289 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
290 tc Most
291 sn The principle of the passage is that one produces what one is.
292 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
293 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
294 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
295 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
296 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
297 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
298 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
299 tn Grk “for out of the abundance of the heart his mouth speaks.”
300 tn Here δέ (de) has not been translated.
301 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
302 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
303 tn Grk “and does them.”
304 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
305 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
306 tn Here δέ (de) has not been translated.
307 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
308 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
309 tc Most
310 tn Grk “does not do [them].”
311 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
312 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
313 tn Grk “and its crash was great.”
sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.