¹ tn Heb “do loyalty.”

² tn Heb “did loyalty.”

³ tn Heb “to console him concerning his father.”

⁴ tn Heb “and the servants of David came to the land of the sons of Ammon to Hanun to console him.”

⁵ tn Heb “Is David honoring your father in your eyes when he sends to you ones consoling?”

⁶ tc Heb “Is it not to explore and to overturn and to spy out the land (that) his servants have come to you?” The Hebrew term לַהֲפֹךְ (lahafakh, “to overturn”) seems misplaced in the sequence. Some emend the form to לַחְפֹּר (lakhpor, “to spy out”). The sequence of three infinitives may be a conflation of alternative readings.

⁷ tn Heb “shaved them.” See v. 5.

⁸ tn Heb “and he cut their robes in the middle unto the buttocks.”

⁹ tn Heb “they.” The logical referent, though not specified in the Hebrew text, has been supplied in the translation for clarity.

¹⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

¹¹ tn Heb “that they were a stench [i.e., disgusting] with David.”

¹² tn The Hebrew word כִּכַּר (kikar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the Ammonites hired chariots and charioteers for about 33.7 tons (30,600 kg) of silver.

¹³ tn The parallel text of 2 Sam 10:6 has “Aram Beth Rehob and Aram Zobah.”

¹⁴ tn The words “the news” and “to meet them” are added in the translation for stylistic reasons and for clarification.

¹⁵ tc The parallel text of 2 Sam 10:10 has “the Ammonites” in place of “the Arameans” here.

tn Heb “and Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.”

¹⁶ tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.

¹⁷ tn Heb “if Aram is stronger than me.”

¹⁸ tn Heb “if the sons of Ammon are stronger than you.”

¹⁹ tn Heb “and the Lord, what is good in his eyes, he will do.”

²⁰ tn Heb “and the army which was with him.”

²¹ tn Heb “his”; the referent (Joab) has been specified in the translation for clarity.

²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²³ tn Heb “the River,” referring to the Euphrates. This has been specified in the translation for clarity.

²⁴ tn Heb “and Aram saw that they were struck down before Israel and they sent messengers and brought out Aram which is beyond the River, and Shophach the commander of the army of Hadadezer [was] before them.”

²⁵ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

²⁶ tc The parallel text of 2 Sam 10:17 “he came to Helam.”

tn Heb “and he came to them and was deployed against them.”

²⁷ tn Heb “and David was deployed to meet Aram [for] battle and they fought with him.”

²⁸ tc The parallel text of 2 Sam 10:18 has “seven hundred.”

²⁹ tn The parallel text of 2 Sam 10:18 has the variant spelling “Shobach.”

³⁰ tn Heb “and it was at the time of the turning of the year, at the time of the going out of kings.”

³¹ tc The translation follows the MT, which reads “of their king”; the LXX and Vulgate read “of Milcom” (cf. 1 Kgs 11:5). Milcom, also known as Molech, was the god of the Ammonites.

³² tn Heb “and it was on the head of David.”

³³ sn See the note on the word “talents” in 19:6.

³⁴ tc The Hebrew text reads “saws,” but since saws were just mentioned, it is preferable to emend מְגֵרוֹת (mÿgerot, “saws”) to מַגְזְרוֹת (magzÿrot, “axes”).

³⁵ tn Heb “and so he would do.”

³⁶ tn Heb “battle stood.”

³⁷ tn The parallel text in 2 Sam 21:18 identifies this site as “Gob.”

³⁸ tn The parallel text in 2 Sam 21:18 has the variant spelling “Saph.”

³⁹ tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.

⁴⁰ tc The Hebrew text reads, “Elchanan son of Jair killed Lachmi the brother of Goliath the Gittite.” But it is likely that the accusative marker in front of לַחְמִי (lakhmiy, “Lachmi”) is a corruption of בֵּית (bet), and that אֶת־לַחְמִי (’et-lakhmiy) should be emended to בֵּית הַלַּחְמִי (bet hallakhmiy, “the Bethlehemite”). See 2 Sam 21:19.

⁴¹ tc See tc note on the parallel passage in 2 Sam 21:19.

⁴² tn Heb “and there was another battle, in Gath.”

⁴³ tn The parallel text in 2 Sam 21:21 has the variant spelling “Shimeah.”

⁴⁴ tn Heb “they fell.”

⁴⁵ tn Heb “his servants.”

⁴⁶ tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

⁴⁷ tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

⁴⁸ tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.

⁴⁹ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

⁵⁰ tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.

⁵¹ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

⁵² tn Grk “be multiplied to you.”

⁵³ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

⁵⁴ tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

⁵⁵ tn Grk “into,” continuing the description of v. 3 without an “and.”

⁵⁶ tn Grk “in which you exult.”

⁵⁷ tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most mss (Ì⁷² א² A C P Ψ 048 33 1739 Ï) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA²⁷ has the verb in brackets, indicating doubts as to its authenticity.

tn Grk “Though now, for a little while if necessary, you may have to suffer.”

⁵⁸ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.

⁵⁹ tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

⁶⁰ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

⁶¹ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

⁶² tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶³ tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶⁴ tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.

⁶⁵ tn Grk “glorified.”

⁶⁶ tn Grk “about which salvation.”

⁶⁷ sn Prophets refers to the OT prophets.

⁶⁸ tn Grk “who prophesied about the grace that is to/for you.”

⁶⁹ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

⁷⁰ tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.

sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.

⁷¹ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

⁷² tn Grk “the glories after these things.”

⁷³ tn Grk “to whom [pl.] it was revealed.”

⁷⁴ tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.

⁷⁵ tn Grk “having bound up…, being sober, set your hope…”

⁷⁶ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

⁷⁷ tn Or “do not be conformed to”; Grk “not being conformed to.”

⁷⁸ tn Grk “the former lusts in your ignorance.”

⁷⁹ sn A quotation from Lev 19:2.

⁸⁰ tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).

⁸¹ tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁸² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁸³ tn Grk “at the last of the times.”

⁸⁴ tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuw, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuonta"; Ì⁷² א C P Ψ 1739 Ï), or the aorist participle πιστεύσαντες (pisteusante"; 33 pc), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.

tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁸⁵ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

⁸⁶ tc Most later mss (P Ï) have διὰ πνεύματος (dia pneumato", “through the spirit”) after ἀληθείας (ajlhqeia", “truth”), while the words are lacking in a broad spectrum of early and important witnesses (Ì⁷² א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

⁸⁷ tn Grk “for sincere brotherly love.”

⁸⁸ tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.

⁸⁹ tc A few mss (A B 1852 pc) lack καθαρᾶς (kaqaras, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (Ì⁷² א* C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.

⁹⁰ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

⁹¹ tn Or “a wildflower.”

⁹² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

⁹³ sn A quotation from Isa 40:6, 8.

⁹⁴ tn Heb “The word of the Lord [was] to Jonah.” See the note on 1:1.

⁹⁵ sn The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”

⁹⁶ tn Heb “Nineveh, the great city.”

⁹⁷ tn The verb קָרָא (qara’, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qÿra’ ’al, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qÿra’ ’el, “proclaim to”) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2).

⁹⁸ tn Heb “was a great city to God/gods.” The greatness of Nineveh has been mentioned already in 1:2 and 3:2. What is being added now? Does the term לֵאלֹהִים (le’lohim, “to God/gods”) (1) refer to the Lord’s personal estimate of the city, (2) does it speak of the city as “belonging to” God, (3) does it refer to Nineveh as a city with many shrines and gods, or (4) is it simply an idiomatic reinforcement of the city’s size? Interpreters do not agree on the answer. To introduce the idea either of God’s ownership or of dedication to idolatry (though not impossible) is unexpected here, being without parallel or follow-up elsewhere in the book. The alternatives “great/large/important in God’s estimation” (consider Ps 89:41b) or the merely idiomatic “exceptionally great/large/important” could both be amplified by focus on physical size in the following phrase and are both consistent with emphases elsewhere in the book (Jonah 4:11 again puts attention on size – of population). If “great” is best understood as a reference primarily to size here, in view of the following phrase and v. 4a (Jonah went “one day’s walk”), rather than to importance, this might weigh slightly in favor of an idiomatic “very great/large,” though no example with “God” used idiomatically to indicate superlative (Gen 23:6; 30:8; Exod 9:28; 1 Sam 14:15; Pss 36:6; 80:10) has exactly the same construction as the wording in Jonah 3:3.

⁹⁹ tn Heb “a three-day walk.” The term “required” is supplied in the translation for the sake of smoothness and clarity.

sn Required three days to walk through it. Although this phrase is one of the several indications in the book of Jonah of Nineveh’s impressive size, interpreters are not precisely sure what “a three-day walk” means. In light of the existing archaeological remains, the phrase does not describe the length of time it would have taken a person to walk around the walls of the city or to walk from one end of the walled city to the other. Other suggestions are that it may indicate the time required to walk from one edge of Nineveh’s environs to the other (in other words, including outlying regions) or that it indicates the time required to arrive, do business, and leave. More information might also show that the phrase involved an idiomatic description (consider Gen 30:36; Exod 3:18; a three-day-journey would be different for families than for soldiers, for example), rather than a precise measurement of distance, for which terms were available (Ezek 45:1-6; 48:8-35). With twenty miles as quite a full day’s walk, it seems possible and simplest, however, to take the phrase as including an outlying region associated with Nineveh, about sixty miles in length.

¹⁰⁰ tn Heb “Yet forty days and Nineveh will be overthrown!” The adverbial use of עוֹד (’od, “yet”) denotes limited temporal continuation (BDB 728 s.v. עוֹד 1.a; Gen 29:7; Isa 10:32). Tg. Jonah 3:4 rendered it as “at the end of [forty days, Nineveh will be overthrown].”

¹⁰¹ tn Heb “be overturned.” The Niphal נֶהְפָּכֶת (nehpakhet, “be overturned”) refers to a city being overthrown and destroyed (BDB 246 s.v. הָפַךְ 2.d). The related Qal form refers to the destruction of a city by military conquest (Judg 7:3; 2 Sam 10:3; 2 Kgs 21:13; Amos 4:11) or divine intervention as in the case of Sodom and Gomorrah (Gen 19:21, 25, 29; Deut 29:22; Jer 20:16; Lam 4:6; BDB 245 s.v. 1.b). The participle form used here depicts an imminent future action (see IBHS 627-28 §37.6f) which is specified as only “forty days” away.

¹⁰² tn Heb “men.” The term is used generically here for “people” (so KJV, ASV, and many other English versions); cf. NIV “the Ninevites.”

¹⁰³ sn The people of Nineveh believed in God…. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19-23; 1 Kgs 21:27-29; Neh 9:1-2). Then vv. 6-9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13-16.

¹⁰⁴ tn Heb “from the greatest of them to the least of them.”

¹⁰⁵ tn Heb “word” or “matter.”

¹⁰⁶ tn Contrary to many modern English versions, the present translation understands the king’s proclamation to begin after the phrase “and he said” (rather than after “in Nineveh”), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after “said” (אָמַר, ’amar), it is only the speaker or addressee or both that come between “said” and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).

¹⁰⁷ tn Heb “with strength”; KJV, NRSV “mightily”; NAB, NCV “loudly”; NIV “urgently.”

¹⁰⁸ tn Heb “let them turn, a man from his evil way.” The alternation between the plural verb וְיָשֻׁבוּ (vÿyashuvu, “and let them turn”) and the singular noun אִישׁ (’ish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent.

¹⁰⁹ tn Heb “his.” See the preceding note on “one.”

¹¹⁰ tn Heb “evil way.” For other examples of “way” as “way of living,” see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.

¹¹¹ tn Heb “that is in their hands.” By speaking of the harm they did as “in their hands,” the king recognized the Ninevites’ personal awareness and immediate responsibility. The term “hands” is either a synecdoche of instrument (e.g., “Is not the hand of Joab in all this?” 2 Sam 14:19) or a synecdoche of part for the whole. The king's descriptive figure of speech reinforces their guilt.

¹¹² sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.

¹¹³ tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub vÿnikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” that someone did something in the past, and when used in reference to future planned actions, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.

¹¹⁴ tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.

¹¹⁵ tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.

¹¹⁶ tn This clause is introduced by כִּי (ki, “that”) and functions as an epexegetical, explanatory clause.

¹¹⁷ tn Heb “from their evil way” (so KJV, ASV, NAB); NASB “wicked way.”

¹¹⁸ tn Heb “calamity” or “disaster.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a) and here it refers to the “calamity” or “disaster” that the Lord had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that God’s response was appropriate: because the Ninevites repented from their moral “evil” God relented from the “calamity” he had threatened.

¹¹⁹ tn Heb “the disaster that he had spoken to do to them.”

¹²⁰ tn Heb “and he did not do it.” See notes on 3:8-9.

¹²¹ tn Grk “And it happened that some time.” 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.

¹²² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

¹²³ tn Or “cities.”

¹²⁴ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

¹²⁵ sn The kingdom of God is a major theme of Jesus. 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.

¹²⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁷ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

¹²⁸ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

¹²⁹ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

¹³⁰ sn Cuza is also spelled “Chuza” in many English translations.

¹³¹ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

¹³² tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

¹³³ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

¹³⁴ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁵ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

¹³⁶ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

¹³⁷ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

¹³⁸ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

¹³⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

¹⁴⁰ sn The rock in Palestine would be a limestone base lying right under the soil.

¹⁴¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

¹⁴² sn That is, crowded out the good plants.

¹⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

¹⁴⁴ tn Grk “when it grew, after it grew.”

¹⁴⁵ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

¹⁴⁶ tn Grk “said these things.”

¹⁴⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

¹⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁹ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

¹⁵⁰ tn Here δέ (de) has not been translated.

¹⁵¹ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

¹⁵² tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

¹⁵³ tn Grk “the mysteries.”

sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

¹⁵⁴ sn The kingdom of God is a major theme of Jesus. 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.

¹⁵⁵ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

¹⁵⁶ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

¹⁵⁷ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

¹⁵⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

¹⁵⁹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

¹⁶⁰ tn Here δέ (de) has not been translated.

¹⁶¹ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

¹⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶³ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

¹⁶⁴ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

¹⁶⁵ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

¹⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶⁷ sn That is, their concern for spiritual things is crowded out by material things.

¹⁶⁸ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

¹⁶⁹ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

¹⁷⁰ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

¹⁷¹ sn There is a tenacity that is a part of spiritual fruitfulness.

¹⁷² sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

¹⁷³ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

¹⁷⁴ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

¹⁷⁵ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

¹⁷⁶ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

¹⁷⁷ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

¹⁷⁸ tn Or “disclosed.”

¹⁷⁹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

¹⁸⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁸¹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

¹⁸² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸³ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

¹⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

¹⁸⁶ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

¹⁸⁷ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

¹⁸⁸ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

¹⁸⁹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

¹⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹¹ sn A boat that held all the disciples would be of significant size.

¹⁹² tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁹³ tn Or “a squall.”

¹⁹⁴ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

¹⁹⁵ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

¹⁹⁶ tn Here δέ (de) has not been translated.

¹⁹⁷ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁹⁸ tn The double vocative shows great emotion.

¹⁹⁹ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

²⁰⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

²⁰¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

²⁰² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰³ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

²⁰⁴ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

²⁰⁵ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

²⁰⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

²⁰⁷ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

²⁰⁸ sn That is, across the Sea of Galilee from Galilee.

²⁰⁹ tn Here δέ (de) has not been translated.

²¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²¹¹ tn Grk “stepped out on land.”

²¹² tn Or “city.”

²¹³ tn Grk “who had demons.”

²¹⁴ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

²¹⁵ tn Or “in.”

²¹⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

²¹⁷ tn Grk “and fell,” 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.

²¹⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

²¹⁹ sn On the title Most High see Luke 1:35.

²²⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

²²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

²²³ tn Grk “unclean.”

²²⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

²²⁵ tn Or “fetters”; these were chains for the feet.

²²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

²²⁸ sn This is a parenthetical, explanatory comment by the author.

²²⁹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

²³⁰ tn Here δέ (de) has not been translated.

²³¹ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

²³² tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

²³³ tn Or “command.”

²³⁴ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

²³⁵ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

²³⁶ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

²³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²³⁸ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

²³⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

²⁴⁰ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

²⁴¹ tn Here δέ (de) has not been translated.

²⁴² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

²⁴³ tn Or “city.”

²⁴⁴ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

²⁴⁵ tn Grk “Jesus, and they.” 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.

²⁴⁶ tn Here δέ (de) has not been translated.

²⁴⁷ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

²⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴⁹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

²⁵⁰ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

²⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁵² tn Or “to depart from them.”

²⁵³ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

²⁵⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

²⁵⁵ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

²⁵⁶ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

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

²⁵⁸ tn Grk “your house.”

²⁵⁹ tn Or “describe.”

²⁶⁰ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

²⁶¹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

²⁶² tn Or “city.”

²⁶³ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

²⁶⁴ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

²⁶⁵ 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).

²⁶⁶ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

²⁶⁷ sn See the note on synagogues in 4:15.

²⁶⁸ tn Grk “and falling.” 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 in the translation at this point.

²⁶⁹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

²⁷⁰ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

²⁷¹ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

²⁷² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁷³ tn Grk “a flow of blood.”

²⁷⁴ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

²⁷⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁷⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁷⁷ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

²⁷⁸ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

²⁷⁹ tn Grk “the flow of her blood.”

sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

²⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸¹ tn Grk “said.”

²⁸² tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

²⁸³ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

²⁸⁴ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

²⁸⁵ tn Here δέ (de) has not been translated.

²⁸⁶ tn Or “could not remain unnoticed” (see L&N 28.83).

²⁸⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

²⁸⁸ tn Grk “told for what reason.”

²⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹⁰ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

²⁹¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

²⁹² tn Grk “answered.”

²⁹³ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

²⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁹⁵ tn Grk “and John,” 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.

²⁹⁶ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

²⁹⁷ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

²⁹⁸ tn This imperfect verb has been translated as an ingressive imperfect.

²⁹⁹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

³⁰⁰ tn Or “had died.”

³⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁰² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

³⁰³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰⁴ sn In other words, she came back to life; see Acts 20:10.

³⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³⁰⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.