¹ tn 2 Sam 8:1 identifies this region as “Metheg Ammah.”

² tn Heb “from the hand of the Philistines.” Here “hand” is figurative language for “control.”

³ tn Heb “and the Moabites were servants of David, carriers of tribute.”

⁴ tn Heb “hand.”

⁵ tn Heb “when he went to set up his hand at the Euphrates River.” The Hebrew word יָד (yad, “hand”) is usually understood to mean “control” or “dominion” here. However, since יָד does occasionally refer to a monument, perhaps one could translate, “to set up his monument at the Euphrates River” (i.e., as a visible marker of the limits of his dominion). For another example of the Hiphil of נָצַב (natsav) used with יָד (“monument”), see 1 Sam 15:12.

⁶ tn Or “horsemen.”

⁷ tn Heb “his”; the referent (Hadadezer) has been specified in the translation for clarity.

⁸ tn Heb “and David cut the hamstrings of all the chariot horses, and he left from them one hundred chariot horses.”

⁹ tc Heb “and David placed in Aram of Damascus.” The object נְצִיבִים (nÿtsivim, “garrisons”) appears to have been accidentally omitted from the text. See v. 13, as well as the parallel passage in 2 Sam 8:6, which includes it.

¹⁰ tn Or “delivered.”

¹¹ tn Or “wherever he went.”

¹² tn Heb “which were upon the servants of Hadadezer.”

¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁴ tn The MT reads “Tibhath” here, a variant name for Tebah (cf. 2 Sam 8:8). Some English translations substitute the other version of the name here (e.g., NIV, NLT), while others follow the reading of the Hebrew text at this point (e.g., NAB, NASB, NRSV).

¹⁵ tn The parallel text of 2 Sam 8:8 has the variant name “Berothai.”

¹⁶ tn Heb “the sea of bronze,” or “[the] sea, the bronze one.” See the note at 1 Kgs 7:23.

¹⁷ tn The name is spelled “Toi” in the parallel text in 2 Sam 8:9.

¹⁸ tn The name is spelled “Joram” in the parallel text in 2 Sam 8:10.

¹⁹ tn Heb “to ask concerning him for peace.”

²⁰ tn Heb “and to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Tou.”

²¹ tn Heb “[along with] all items of gold and silver and bronze.”

²² tn Heb “also them King David made holy to the Lord.”

²³ tn Heb “from.”

²⁴ tc The parallel text of 2 Sam 8:12 of the MT reads “Aram.” However, a few Hebrew mss along with the LXX and Syriac of 2 Sam 8:12 read “Edom” in agreement with 1 Chr 18:11 (cf. 2 Sam 8:14).

²⁵ tn The parallel text of 2 Sam 8:13 attributes this victory to David.

²⁶ tn Or “delivered.”

²⁷ tn Or “wherever he went.”

²⁸ tn Heb “and he was doing what is just and fair for all his people.”

²⁹ tn Heb “over.”

³⁰ tn The parallel text of 2 Sam 8:17 has the variant spelling “Seraiah.”

³¹ tn Heb “[was] over.”

³² tn Heb “and the sons of David [were] the heads at the hand of David.” The parallel text of 2 Sam 8:18 identifies them as “priests” (see sn there on the word “priests”).

³³ tn Or “wail”; Grk “crying aloud.”

³⁴ tn Or “hoarded up treasure for the last days”; Grk “in the last days.”

³⁵ sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).

³⁶ tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”

³⁷ tn Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2.

³⁸ tn Or “advent”; or “coming” (also in v. 8).

³⁹ tn Grk “Behold! The farmer waits.”

⁴⁰ tn Grk “being patient.”

⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

⁴² sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

⁴⁴ tn Grk “Behold! We regard…”

⁴⁵ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

⁴⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

⁴⁷ tn Grk “anointing.”

⁴⁸ tn Grk “it will be forgiven him.”

⁴⁹ tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”

⁵⁰ tn Although it is certainly true that Elijah was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.

⁵¹ tn Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).

⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.

⁵³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

⁵⁴ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

⁵⁵ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.

⁵⁶ sn The eight verses of Jonah’s prayer in Hebrew contain twenty-seven first-person pronominal references to himself. There are fifteen second- or third-person references to the Lord.

⁵⁷ tn Tg. Jonah 2:2 renders this interpretively: “and he heard my prayer.”

sn The first verse of the prayer summarizes the whole – “I was in trouble; I called to the Lord for help; he rescued me; I will give him thanks” – before elaborating on the nature and extent of the trouble (vv. 3-7a), mentioning the cry for help and the subsequent rescue (6b-7), and promising to give thanks (8-9). These elements, as well as much vocabulary and imagery found in Jonah’s prayer, appear also in other Hebrew psalms. With Jonah 2:1 compare, for example, Pss 18:6; 22:24; 81:7; 116:1-4; 120:1; 130:1-2; Lam 3:55-56. These references and others indicate that Jonah was familiar with prayers used in worship at the temple in Jerusalem; he knew “all the right words.” Consider also Ps 107 with Jonah as a whole.

⁵⁸ sn Sheol was a name for the place of residence of the dead, the underworld (see Job 7:9-10; Isa 38:17-18). Jonah pictures himself in the belly of Sheol, its very center – in other words he is as good as dead.

⁵⁹ tn Heb “voice” (so KJV, NAB, NASB, NRSV); NIV “my cry.” The term קוֹל (qol, “voice”) functions as a metonymy for the content of what is uttered: cry for help in prayer.

⁶⁰ tn Or “You had thrown me.” Verse 3 begins the detailed description of Jonah’s plight, which resulted from being thrown into the sea.

⁶¹ tn Heb “the deep” (so KJV, NAB, NASB, NIV, NRSV); NLT “into the ocean depths.”

⁶² tn Heb “heart” (so many English versions); CEV “to the (+ very TEV) bottom of the sea.”

⁶³ tc The BHS editors suggest deleting either מְצוּלָה (mÿtsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.

⁶⁴ tn Or “the stream”; KJV, ASV, NRSV “the flood.” The Hebrew word נָהָר (nahar) is used in parallel with יַם (yam, “sea”) in Ps 24:2 (both are plural) to describe the oceans of the world and in Ps 66:6 to speak of the sea crossed by Israel in the exodus from Egypt.

⁶⁵ tn Heb “surrounded” (so NRSV); NAB “enveloped.”

⁶⁶ tn Heb “your breakers and your waves.” This phrase is a nominal hendiadys; the first noun functions as an attributive adjective modifying the second noun: “your breaking waves.”

⁶⁷ tn Heb “your… your…” The 2nd person masculine singular suffixes on מִשְׁבָּרֶיךָ וְגַלֶּיךָ (mishbarekha vÿgallekha, “your breakers and your waves”) function as genitives of source. Just as God had hurled a violent wind upon the sea (1:4) and had sovereignly sent the large fish to swallow him (1:17 [2:1 HT]), Jonah viewed God as sovereignly responsible for afflicting him with sea waves that were crashing upon his head, threatening to drown him. Tg. Jonah 2:3 alters the 2nd person masculine singular suffixes to 3rd person masculine singular suffixes to make them refer to the sea and not to God, for the sake of smoothness: “all the gales of the sea and its billows.”

⁶⁸ tn Heb “crossed”; KJV, NAB, NASB, NRSV “passed.”

⁶⁹ sn Verses 3 and 5 multiply terms describing Jonah’s watery plight. The images used in v. 3 appear also in 2 Sam 22:5-6; Pss 42:7; 51:11; 69:1-2, 14-15; 88:6-7; 102:10.

⁷⁰ tn Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it “I thought” (JPS, NJPS, NEB, REB, NJB, TEV, CEV).

⁷¹ tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.

⁷² tc Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The MT and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” (BDB 36 s.v. אַךְ 1) or an adversative “yet, nevertheless” (BDB 36 s.v. אַךְ 2; so Tg. Jonah 2:4: “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pws, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh) – a defectively written form of אֵיךְ (’ekh, “how?”; BDB 32 s.v. אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again – this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the Lord, begun in v. 2 and continued without relief in vv. 3-7a. The external evidence favors the MT; however, internal evidence seems to favor the alternate vocalization tradition reflected in Theodotion for four reasons. First, the form of the psalm is a declarative praise in which Jonah begins with a summary praise (v. 2), continues by recounting his past plight
(vv. 3-6a) and the Lord’s intervention (vv. 6b-7), and concludes with a lesson (v. 8) and vow to praise (v. 9). So the statement with אֵךְ in v. 4 falls within the plight – not within a declaration of confidence. Second, while the poetic parallelism of v. 4 could be antithetical (“I have been banished from your sight, yet I will again look to your holy temple”),
synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.

sn Both options for the start of the line (“how?” and “yet” or “surely”) fit the ironic portrayal of Jonah in the prayer (see also vv.8-9). Jonah, who had been trying to escape the Lord’s attention, here appears remarkably fond of worshiping him. Is there perhaps also a hint of motivation for the Lord to rescue this eager worshiper? Confession of disobedience, on the other hand, is absent. Compare Ps 31:22, where the first half (describing the plight) is very similar to the first half of Jonah 2:3, and the second half starts with “nevertheless” (אָכֵן, ’akhen) and is a positive contrast, a report that God heard, using four words that appear in Jonah 2:2 (cf. Job 32:7-8; Ps 82:6-7; Isa 49:4; Zeph 3:7).

⁷³ tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.

⁷⁴ tn Heb “as far as the throat.” The noun נֶפֶשׁ (nefesh) refers sometimes to the throat or neck (Pss 69:1[2]; 105:18; 124:4, 5; Isa 5:14; HALOT 712 s.v. נֶפֶשׁ 2). The water was up to Jonah’s neck (and beyond), so that his life was in great danger (cf. Ps 69:1).

⁷⁵ tn Or “the deep; the abyss” (תְּהוֹם, tÿhom). The simple “ocean” is perhaps too prosaic, since this Hebrew word has primeval connections (Gen 1:2; 7:11; 8:2; Prov 8:27-28) and speaks of the sea at its vastest (Job 38:16-18; Ps 36:6; 104:5-9).

⁷⁶ tc The consonantal form סוף (svf) is vocalized by the MT as סוּף (suf, “reed”) but the LXX’s ἐσχάτη (escath, “end”) reflects a vocalization of סוֹף (sof, “end”). The reading in Tg. Jonah 2:5 interpreted this as a reference to the Reed Sea (also known as the Red Sea). In fact, the Jewish Midrash known as Pirqe Rabbi Eliezer 10 states that God showed Jonah the way by which the Israelites had passed through the Red Sea. The MT vocalization tradition is preferred.

tn The noun סוּף (suf) normally refers to “reeds” – freshwater plants that grow in Egyptian rivers and marshes (Exod 2:3,5; Isa 10:19) – but here it refers to “seaweed” (HALOT 747 s.v. סוּף 1). Though the same freshwater plants do not grow in the Mediterranean, the name may be seen to fit similarly long plants growing in seawater.

⁷⁷ tn Jonah began going “down” (יָרַד, yarad) in chap. 1 (vv. 3, 5; see also 1:15; 2:2-3).

⁷⁸ tc The MT לְקִצְבֵי הָרִים (lÿqitsve harim, “to the extremities [i.e., very bottoms] of the mountains”) is a bit unusual, appearing only here in the Hebrew Bible. Therefore, the BHS editors suggest a conjectural emendation of the MT’s לְקִצְבֵי (“to the extremities”) to לְקַצְוֵי (lÿqatswey, “to the ends [of the mountains])” based on orthographic confusion between vav (ו) and bet (ב). However, the phrase קצבי הרים does appear in the OT Apocrypha in Sir 16:19; therefore, it is not without precedent. Since Jonah emphasizes that he descended, as it were, to the very gates of the netherworld in the second half of this verse, it would be appropriate for Jonah to say that he went down “to the extremities [i.e., very bottoms] of the mountains” (לְקִצְבֵי הָרִים). Therefore, the MT may be retained with confidence.

tn The noun קֶצֶב (qetseb) is used only three times in the Hebrew Bible, and this is the only usage in which it means “extremity; bottom” (BDB 891 s.v. קֶצֶב 2). The exact phrase קצבי הרים (“the extremities [bottoms] of the mountains”) is used in the OT Apocrypha once in Sir 16:19.

⁷⁹ tn Some English versions (e.g., NEB, NRSV) have connected the “bottoms of the mountains” with the preceding – “weeds were wrapped around my head at the bottoms of the mountains” – and connect “I went down” with “the earth.” Such a connection between “I went down” and “the earth” is difficult to accept. It would be more normal in Hebrew to express “I went down to the earth” with a directive ending (אַרְצָה, ’artsah) or with a Hebrew preposition before “earth” or without the definite article. The Masoretic accents, in addition, connect “ends of the mountains” with the verb “I went down” and call for a break between the verb and “earth.”

⁸⁰ tn Heb “As for the earth, its bars…” This phrase is a rhetorical nominative construction (also known as casus pendens) in which the noun הָאָרֶץ (ha’arets, “the earth”) stands grammatically isolated and in an emphatic position prior to the third feminine singular suffix that picks up on it in בְּרִחֶיהָ (bÿrikheha, “its bars”; see IBHS 128-30 §8.3). This construction is used to emphasize the subject, in this case, the “bars of the netherworld.” The word translated “bars” appears elsewhere to speak of bars used in constructing the sides of the tabernacle and often of crossbars (made of wood or metal) associated with the gates of fortified cities (cf. Exod 36:31-34; Judg 16:3; 1 Kgs 4:13; Neh 3:3; Pss 107:16; 147:13; Isa 45:1-2).

⁸¹ tn Heb “the earth.” The noun אֶרֶץ (’erets) usually refers to the “earth” but here refers to the “netherworld” (e.g., Job 10:21, 22; Ps 139:15; Isa 26:19; 44:23; BDB 76 s.v. אֶרֶץ 2.g). This is parallel to the related Akkadian term irsitu used in the phrase “the land of no return,” that is, the netherworld. This refers to the place of the dead (along with “belly of Sheol,” v. 2, and “the grave,” v. 6), which is sometimes described as having “gates” (Job 38:17; Ps 107:18).

⁸² tn Heb “behind me.” The preposition בַּעַד (ba’ad) with a pronominal suffix and with the meaning “behind” is found also in Judg 3:23. Jonah pictures himself as closed in and so unable to escape death. Having described how far he had come (totally under water and “to the ends of mountains”), Jonah describes the way back as permanently closed against him. Just as it was impossible for a lone individual to walk through the barred gates of a walled city, so Jonah expected it was impossible for him to escape death.

⁸³ tn Heb “As for the earth, its bars [were] against me forever.” This line is a verbless clause. The verb in the translation has been supplied for the sake of clarity and smoothness. The rhetorical nominative construction (see the note on the word “gates” earlier in this verse) has also been smoothed out in the translation.

⁸⁴ tn Heb “my life.” The term חַיַּי (khayyay, “my life”) functions metonymically as a first common singular pronoun (“me”).

⁸⁵ sn Jonah pictures himself as being at the very gates of the netherworld (v. 6b) and now within the Pit itself (v. 6c). He is speaking rhetorically, for he had not actually died. His point is that he was as good as dead if God did not intervene immediately. See Pss 7:15; 30:3; 103:4; Ezek 19:3-4, 8.

⁸⁶ tn Heb “my soul.” The term נֶפֶשׁ (nefesh, “soul”) is often used as a metonymy for the life and the animating vitality in the body: “my life” (BDB 659 s.v. נֶפֶשׁ 3.c).

⁸⁷ tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hit’attef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT).

⁸⁸ tn Heb “remembered.” The verb זָכַר (zakhar) usually means “to remember, to call to mind” but it can also mean “to call out” (e.g., Nah 2:6) as in the related Akkadian verb zikaru, “to name, to mention.” The idiom “to remember the Lord” here encompasses calling to mind his character and past actions and appealing to him for help (Deut 8:18-19; Ps 42:6-8; Isa 64:4-5; Zech 10:9). Tg. Jonah 2:7 glosses the verb as “I remembered the worship of the Lord,” which somewhat misses the point.

⁸⁹ sn For similar ideas see 2 Chr 30:27; Pss 77:3; 142:3; 143:4-5.

⁹⁰ tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7).

⁹¹ tn Heb “worthlessnesses of nothingness” or “vanities of emptiness.” The genitive construct הַבְלֵי־שָׁוְא (havle-shavÿ’) forms an attributive adjective expression: “empty worthlessness” or “worthless vanities.” This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun הֶבֶל (hevel, “vapor, breath”) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4-6, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols – the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun שָׁוְא (“worthlessness, emptiness, nothingness”) describes what is ineffective and lacking reality (BDB 996 s.v. שָׁוְא; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).

⁹² tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam ya’azovu, “forsake their mercy/loyalty”) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun חֶסֶד (khesed) here mean (1) “mercy, kindness” that man receives from God, or (2) “loyalty, faithfulness” that man must give to God (see BDB 338-39 s.v חֶסֶד; HALOT 336-37 s.v. חֶסֶד)? Second, the third masculine plural suffix on חַסְדָּם (“their loyalty/mercy”) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: “they abandon the loyalty they should show.” Examples of subjective genitives are: “This is your kindness (חַסְדֵּךְ, khasdek) which you must do for me: every place to which we come, say of me, ‘He is my brother’” (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14-15). Several English versions take this approach: “forsake their faithfulness” (NASB), “abandon their faithful love” (NJB), “abandon their loyalty” (NEB, REB), “forsake their true loyalty” (RSV, NRSV), “turn their backs on all God’s mercies” (NLT), “have abandoned their loyalty to you” (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: “they forfeit the mercy that could be theirs.” The ancient versions interpret חַסְדָּם in this sense: “they do not know the source of their welfare” (Tg. Jonah 2:8), “forsake the source of their welfare” (Vulgate), and “abandon their own mercy” (LXX). Several English versions follow this approach: “forsake their source of mercy” (NAB); “forfeit the grace that could be theirs” (NIV), “forsake their own welfare” (JPS, NJPS), “forsake their own mercy” (KJV, ASV), “forsake their own Mercy” (NKJV), “turn from the God who offers them mercy” (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah’s boast of loyalty to the true God – demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of חֶסֶד in the book refers to “mercy” God bestows (4:2) – something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I חֶסֶד II takes this approach – “He is חַסְדָּם their goodness, favour Jonah 2:9” – and cites other examples of חֶסֶד with suffixes referring to God: חַסְדִּי (khasdi) “my kindness” = he shows kindness to me (Ps 144:2); and אֱלֹהֵי חַסְדִּי (’elohe khasdi) “the God of my kindness” = the God who shows kindness to me (Ps 59:18).

⁹³ tn Heb “voice” or “sound.”

⁹⁴ tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

tn Heb “voice/sound of thanksgiving.” The genitive תּוֹדָה (todah, “thanksgiving”) specifies the kind of public statement that will accompany the sacrifice. The construct noun קוֹל (qol, “voice, sound”) functions as a metonymy of cause for effect, referring to the content of what the voice/sound produces: hymns of praise or declarative praise testimony.

⁹⁵ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

⁹⁶ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

⁹⁷ tn Or “deliverance” (NAB, NRSV).

⁹⁸ tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.

⁹⁹ tn Heb “spoke to.” The fish functions as a literary foil to highlight Jonah’s hesitancy to obey God up to this point. In contrast to Jonah who immediately fled when God commanded him, the fish immediately obeyed.

¹⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰¹ tn Grk “After he had completed all his sayings in the hearing of the people.”

¹⁰² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

map For location see Map1 D2; Map2 C3; Map3 B2.

¹⁰³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

¹⁰⁴ tn The word “there” is not in the Greek text, but is implied.

¹⁰⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

¹⁰⁶ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

¹⁰⁷ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

¹⁰⁸ tn The participle ἀκούσας (akousas) has been taken temporally.

¹⁰⁹ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

¹¹⁰ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

¹¹¹ tn Here δέ (de) has not been translated.

¹¹² tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

¹¹³ tn Or “implored.”

¹¹⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

¹¹⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

¹¹⁶ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

¹¹⁷ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

¹¹⁸ sn See the note on synagogues in 4:15.

¹¹⁹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

¹²⁰ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

¹²¹ sn See the note on the word centurion in 7:2.

¹²² tn Or “do not be bothered.”

¹²³ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

¹²⁴ tn Or “roof; therefore.”

¹²⁵ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

¹²⁶ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

¹²⁷ tn Grk “having soldiers under me.”

¹²⁸ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

¹²⁹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹³⁰ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

¹³¹ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

¹³² tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

¹³³ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

¹³⁴ tn Grk “And it happened that soon.” 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.

¹³⁵ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

¹³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁷ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

¹³⁸ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹³⁹ tn That is, carried out for burial. This was a funeral procession.

¹⁴⁰ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

¹⁴¹ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

¹⁴² tn Or “city.”

¹⁴³ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

¹⁴⁴ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

¹⁴⁵ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

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

¹⁴⁷ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

¹⁴⁸ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

¹⁴⁹ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

¹⁵⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

¹⁵² tn Or “the deceased.”

¹⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁴ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

¹⁵⁵ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

¹⁵⁶ tn This imperfect verb has been translated as an ingressive imperfect.

¹⁵⁷ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

¹⁵⁸ tn Grk “arisen.”

¹⁵⁹ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

¹⁶⁰ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶¹ sn See Luke 4:14 for a similar report.

¹⁶² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶³ tn Grk “went out.”

¹⁶⁴ tn Grk “through the whole of.”

¹⁶⁵ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

¹⁶⁶ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

¹⁶⁷ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹⁶⁸ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

¹⁶⁹ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

¹⁷⁰ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

¹⁷¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷³ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

¹⁷⁴ tn This question is repeated word for word from v. 19.

¹⁷⁵ tn Grk “In that hour.”

¹⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷⁷ tn Grk “and sicknesses,” 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.

¹⁷⁸ tn Or “and bestowed (sight) on.”

¹⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

¹⁸⁰ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

¹⁸¹ sn The same verb has been translated “inform” in 7:18.

¹⁸² sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

¹⁸³ tn Grk “and the,” 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.

¹⁸⁴ tn Grk “whoever.”

¹⁸⁵ tn Here δέ (de) has not been translated.

¹⁸⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁷ tn Or “desert.”

¹⁸⁸ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

¹⁸⁹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

¹⁹⁰ tn Or “soft”; see L&N 79.100.

¹⁹¹ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

¹⁹² tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

¹⁹³ tn Or “palaces.”

¹⁹⁴ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

¹⁹⁵ tn Grk “before your face” (an idiom).

¹⁹⁶ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

¹⁹⁷ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

¹⁹⁸ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

¹⁹⁹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

²⁰⁰ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

²⁰¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

²⁰² sn See the note on tax collectors in 3:12.

²⁰³ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

²⁰⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

²⁰⁵ sn See the note on Pharisees in 5:17.

²⁰⁶ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

²⁰⁷ tn Or “plan.”

²⁰⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

²⁰⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

²¹⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

²¹¹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

²¹² tn Grk “They are like children sitting…and calling out…who say.”

²¹³ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

²¹⁴ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

²¹⁵ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

²¹⁶ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

²¹⁷ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

²¹⁸ tn Grk “Behold a man.”

²¹⁹ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

²²⁰ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

²²¹ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

²²² sn See the note on Pharisees in 5:17.

²²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²²⁴ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

²²⁵ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

²²⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

²²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²⁸ tn Grk “was reclining at table.”

²²⁹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

²³⁰ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

²³¹ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²³² tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

²³³ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²³⁴ tn Grk “with the hair of her head.”

²³⁵ tn Grk “and kissed,” 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.

²³⁶ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

²³⁷ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

²³⁸ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²³⁹ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

²⁴⁰ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

²⁴¹ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

²⁴² tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

²⁴³ tn Grk “he said.”

²⁴⁴ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

²⁴⁵ tn The word “him” is not in the Greek text, but is implied.

²⁴⁶ tn Grk “five hundred denarii.”

sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

²⁴⁷ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

²⁴⁸ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

²⁴⁹ tn Grk “the one to whom he forgave more” (see v. 42).

²⁵⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

²⁵³ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

²⁵⁴ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

²⁵⁵ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

²⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵⁸ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

²⁵⁹ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

²⁶⁰ tn Grk “were reclining at table.”

²⁶¹ tn Here δέ (de) has not been translated.

²⁶² sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

²⁶³ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.