¹ tn Or “Satan.” The Hebrew word שָׂטָן (satan) can refer to an adversary in general or Satan in particular. There is no article accompanying the term here, which suggests it should be understood generally (cf. NAB “a satan”).

² tn Heb “stood against.”

³ tn Heb “and incited David to count Israel.” As v. 5 indicates, David was not interested in a general census, but in determining how much military strength he had.

sn The parallel text in 2 Sam 24:1 says, “The Lord’s anger again raged against Israel and he incited David against them, saying: ‘Go, count Israel and Judah!’“ The version of the incident in the Book of 2 Samuel gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. Many interpreters and translations render the Hebrew שָׂטָן as a proper name here, “Satan” (NEB, NASB, NIV, NRSV). However, the Hebrew term שָׂטָן, which means “adversary,” is used here without the article. Elsewhere when it appears without the article, it refers to a personal or national adversary in the human sphere, the lone exception being Num 22:22, 32, where the angel of the Lord assumes the role of an adversary to Balaam. When referring elsewhere to the spiritual entity known in the NT as Satan, the noun has the article and is used as a title, “the Adversary” (see Job 1:6-9, 12; 2:1-4, 6-7; Zech 3:1-2). In light of usage elsewhere the adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. For compelling linguistic and literary arguments against taking the noun as a proper name here, see S. Japhet, I & II Chronicles (OTL), 374-75.

⁴ tn Or “people.”

⁵ tn Heb “Go, count Israel.” See the note on “had” in v. 1.

⁶ tn Heb “their number.”

⁷ tn Or “people.”

⁸ tn Heb “Why should it become guilt for Israel?” David’s decision betrays an underlying trust in his own strength rather than in divine provision. See also 1 Chr 27:23-24.

⁹ tn Heb “and the word of the king was stronger than Joab.”

¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹ tn Heb “and Joab gave to David the number of the numbering of the army [or “people”].”

¹² tn Heb “a thousand thousands and one hundred thousand.”

¹³ tc The parallel text in 2 Sam 24:9 has variant figures: “In Israel there were eight hundred thousand sword-wielding warriors, and in Judah there were five hundred thousands soldiers.”

¹⁴ tn Heb “he”; the proper name (“Joab”) has been substituted for the pronoun here for stylistic reasons; the proper name occurs at the end of the verse in the Hebrew text, where it has been replaced by the pronoun (“him”) in the translation.

¹⁵ tn Heb “There was displeasure in the eyes of God concerning this thing.”

¹⁶ tn Heb “seer.”

¹⁷ tn Heb “Three I am extending to you; choose for yourself one of them and I will do it to you.”

¹⁸ tc The parallel text in the MT of 2 Sam 24:13 has “seven,” but LXX has “three” there.

¹⁹ tc Heb “or three months being swept away from before your enemies and the sword of your enemies overtaking.” The Hebrew term נִסְפֶּה (nisppeh, Niphal participle from סָפָה, safah) should probably be emended to נֻסְכָה (nusÿkhah, Qal infinitive from נוּס [nus] with second masculine singular suffix). See 2 Sam 24:13.

²⁰ tn Heb “or three days of the sword of the Lord and plague in the land, and the messenger [or “angel”] of the Lord destroying in all the territory of Israel.”

²¹ tn Heb “There is great distress to me; let me fall into the hand of the Lord for his mercy is very great, but into the hand of men let me not fall.”

²² tn The parallel text of 2 Sam 24:15 reports that God sent a plague, while 24:16-17 attributes this to the instrumentality of an angel.

²³ tn Or “destroy.”

²⁴ tn Heb “while he was destroying.”

²⁵ tn Or “saw.”

²⁶ tn Or “was grieved because of.”

²⁷ tn Heb “concerning the calamity.”

²⁸ tn For this nuance of the Hebrew word רַב (rav), see BDB 913 s.v. 1.f.

²⁹ tn Heb “Now, drop your hand.”

³⁰ tn In the parallel text in 2 Sam 24:16 this individual is called אֲרַוְנָא (’aravna’, “Aravna”), traditionally “Araunah.” The form of the name found here also occurs in vv. 18-28.

³¹ tn Heb “and David and the elders, covered with sackcloth, fell on their faces.”

³² tn “and doing evil I did evil.” The infinitive absolute precedes the finite form of the verb for emphasis.

³³ tn Heb “let your hand be on me and on the house of my father.”

³⁴ tn Heb “but on your people not for a plague.”

³⁵ tn Heb “that he should go up to raise up.”

³⁶ tn Heb “and David went up by the word of Gad which he spoke in the name of the Lord.”

³⁷ tn Heb “nostrils.”

³⁸ tn Heb “the place of the threshing floor.”

³⁹ tn Following the imperative, the prefixed verbal form with vav (ו) conjunctive here indicates the immediate purpose/result: “so I can build.”

⁴⁰ tn Heb “For full silver sell to me.”

⁴¹ tn Following the imperative and first person prefixed verbal form with vav (ו) conjunctive, this third person prefixed verbal form with vav conjunctive introduces the ultimate purpose/result: “so the plague may be removed.” Another option is subordinate this form to the preceding imperative, but the latter may be taken as a parenthetical expansion of the initial request.

⁴² tn Heb “take for yourself.”

⁴³ tn Heb “what is good in his eyes.”

⁴⁴ tn Heb “No, for buying I will buy for full silver.” The infinitive absolute precedes the finite verb for emphasis.

⁴⁵ tc The parallel text in 2 Sam 24:24 has the plural “burnt sacrifices.”

⁴⁶ tn Or “without [paying] compensation.”

⁴⁷ tc The parallel text of 2 Sam 24:24 says David bought the threshing floor and the oxen for “fifty pieces of silver.” This would have been about 20 ounces (568 grams) of silver by weight.

tn Heb “six hundred shekels of gold.” This would have been about 15 lbs. (6.8 kg) of gold by weight.

⁴⁸ tn Or “tokens of peace.”

⁴⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

⁵⁰ tn Heb “spoke to the messenger.”

⁵¹ tn Or “high place.”

⁵² tn Or “put away.”

⁵³ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

⁵⁴ tn Grk “getting rid of…yearn for.”

⁵⁵ tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

⁵⁶ tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

⁵⁷ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

⁵⁸ tn Grk “have tasted that the Lord is kind.”

⁵⁹ sn A quotation from Ps 34:8.

⁶⁰ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

⁶¹ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

⁶² tn Grk “chosen, priceless.”

⁶³ tn Grk “unto a holy priesthood to offer.”

⁶⁴ tn Grk “it contains,” “it stands.”

⁶⁵ tn Grk “chosen, priceless.”

⁶⁶ tn Grk “the one who believes.”

⁶⁷ tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

⁶⁸ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

⁶⁹ sn A quotation from Isa 28:16.

⁷⁰ tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.

⁷¹ tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).

⁷² tn Grk “the head of the corner.”

⁷³ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

⁷⁴ tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.

⁷⁵ sn A quotation from Isa 8:14.

⁷⁶ tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷⁷ tn Grk “to which they were also destined.”

⁷⁸ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

⁷⁹ tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁸⁰ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

⁸¹ tn Grk “keeping your conduct good.”

⁸² tn Grk “the Gentiles,” used here of those who are not God’s people.

⁸³ tn Grk “in order that in what they malign you.”

⁸⁴ tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

⁸⁵ tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.

⁸⁶ tn Grk “those sent by him.”

⁸⁷ tn Grk “for the punishment…and the praise.”

⁸⁸ tn Grk “because thus it is God’s will.”

⁸⁹ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

⁹⁰ tn Traditionally, “servants” or “bondservants.” 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.). 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.

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

⁹¹ tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”

⁹² tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

⁹³ tn Grk “being subject,” but continuing the sense of command from vs. 13.

⁹⁴ tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.

⁹⁵ tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì⁷² [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 Ï lat co), and best explains the rise of the other readings.

tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.

⁹⁶ tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

⁹⁷ tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁹⁸ sn A quotation from Isa 53:9.

⁹⁹ tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰⁰ tn Grk “he did not threaten, but.”

¹⁰¹ sn An allusion to Isa 53:7.

¹⁰² tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

¹⁰³ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰⁴ sn A quotation from Isa 53:4, 12.

¹⁰⁵ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

¹⁰⁶ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰⁷ tn Grk the singular: “wound”; “injury.”

¹⁰⁸ sn A quotation from Isa 53:5.

¹⁰⁹ sn A quotation from Isa 53:6.

¹¹⁰ tn Heb “It was evil to Jonah, a great evil.” The cognate accusative construction רוַיֵּרע...רָעָהַ (vayyera’…ra’ah) emphasizes the great magnitude of his displeasure (e.g., Neh 2:10 for the identical construction; see IBHS 167 §10.2.1g). The verb רָעַע (ra’a’) means “to be displeasing” (BDB 949 s.v. רָעַע 1; e.g., Gen 21:11, 12; 48:17; Num 11:16; 22:34; Josh 24:15; 1 Sam 8:6; 2 Sam 11:25; Neh 2:10; 13:8; Prov 24:18; Jer 40:4). The use of the verb רָעַע (“to be evil, bad”) and the noun רָעָה (“evil, bad, calamity”) here in 4:1 creates a wordplay with the use of רָעָה in 3:8-10. When God saw that the Ninevites repented from their moral evil (רָעָה), he relented from the calamity (רָעָה) that he had threatened – and this development greatly displeased (רָעָה) Jonah.

¹¹¹ tn Heb “it burned to him.” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. חָרָה). It is related to the noun חֲרוֹן (kharon, “heat/burning”) in the phrase “the heat of his anger” in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God’s burning anger “cooled off” when the Ninevites repented, but Jonah’s anger was “kindled” when God did not destroy Nineveh.

¹¹² tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see 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; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).

¹¹³ tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.

¹¹⁴ tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.

¹¹⁵ tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”

¹¹⁶ tn See note on the phrase “to Tarshish” in 1:3.

sn The narrator skillfully withheld Jonah’s motivations from the reader up to this point for rhetorical effect – to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3 – he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent and as a result, God might more than likely relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so that the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would have therefore judged them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the Lord would spare Israel’s main enemy. Jonah probably wanted God to destroy Nineveh for three reasons: (1) as a loyal nationalist, he despised non-Israelites (cf. 1:9); (2) he believed that idolaters had forfeited any opportunity to be shown mercy (cf. 2:9-10); and (3) the prophets Amos and Hosea had recently announced that God would sovereignly use the Assyrians to judge unrepentant Israel (Hos 9:3; 11:5) and take them into exile (Amos 5:27). If God destroyed Nineveh, the Assyrians would not be able to destroy Israel. The better solution would have been for Jonah to work for the repentance of Nineveh and Israel.

¹¹⁷ tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.

¹¹⁸ tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).

¹¹⁹ tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”

¹²⁰ tn Heb “calamity.” 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). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.

sn Jonah is precisely correct in his listing of the Lord’s attributes. See Exod 34:6-7; Num 14:18-19; 2 Chr 30:9; Neh 9:17, 31-32; Pss 86:3-8, 15; 103:2-13; 116:5 (note the parallels to Jonah 2 in Ps 116:1-4); 145:8; Neh 9:17; Joel 2:13.

¹²¹ tn Heb “take my life from me.”

¹²² tn Heb “better my death than my life.”

¹²³ tn Heb “Rightly does it burn to you?” Note this question occurs again in v. 9, there concerning the withered plant. “Does it so thoroughly burn to you?” or “Does it rightly burn to you?” or “Does it burn so thoroughly to you?” The Hiphil of יָטַב (yatav, “to do good”) here may have one of two meanings: (1) It may mean “to do [something] rightly” in terms of ethical right and wrong (BDB 406 s.v. יָטַב 5.b; HALOT 408 s.v. יטב 3.c; e.g., Gen 4:7; Lev 5:4; Pss 36:4; 119:68; Isa 1:17; Jer 4:22; 13:23). This approach is adopted by many English versions: “Do you have any right to be angry?” (NIV); “Are you right to be angry?” (REB, NJB); “Is it right for you to be angry?” (NRSV, NLT); “Do you have good reason to be angry?” (NASB); “Do you do well to be angry?” (cf. KJV, NKJV, ASV, RSV); “What right do you have to be angry?” (cf. TEV, CEV). (2) It may be used as an adverb meaning “well, utterly, thoroughly” (BDB 405 s.v. 3; HALOT 408 s.v. 5; e.g., Deut 9:21; 13:15; 17:4; 19:18; 27:8; 1 Sam 16:17; 2 Kgs 11:18; Prov 15:2; Isa 23:16; Jer 1:12; Ezek 33:32; Mic 7:3). This view is adopted by other English versions: “Are you that deeply grieved?” (JPS, NJPS); “Are you so angry?” (NEB). This is also the approach of the Tg. Jonah 4:4: “Are you that greatly angered?” Whether or not Jonah had the right to be angry about the death of the plant is a trivial issue. Instead the dialogue focuses on the depth of Jonah’s anger: he would rather be dead than alive (vv. 3, 8) and he concludes by saying that he was as angry as he could possibly be (v. 9; see note on עַד־מָוֶת [’ad-mavet, “to death”] in v. 9). the Lord then uses an a fortiori argument (from lesser to greater): Jonah was very upset that the plant had died (v. 10), likewise God was very concerned about averting the destruction of Nineveh (v. 11).

sn The use of the term יָטַב (yatab, “rightly, good”) creates a wordplay with its antonym רָעָה (ra’ah, “evil, wrong”) which is used in 4:1 of Jonah’s bad attitude.

¹²⁴ tn Heb “Does it burn to you?” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) to refer to strong anger (BDB 354 s.v. חָרָה). The verb is repeated from v. 1 and will be used again in v. 9.

¹²⁵ tn Heb “from the east” or “from the front.” When used to designate a location, the noun קֶדֶם (qedem) may mean “front” (BDB 869 s.v. קֶדֶם 1.a) or “east” (BDB 869 s.v. 1.b). The construction קֶדֶם + preposition מִן (min, “from”) means “from the front” = “in front of” (Job 23:8; Ps 139:5; Isa 9:11) or “from the east” = “eastward, on the east side” (Gen 3:21; 12:8; Num 34:11; Josh 7:2; Ezek 11:23). Because the morning sunrise beat down upon Jonah (v. 8) and because the main city gate of Nineveh opened to the east, the term probably means “on the east side” of the city. But “in front of” the city would mean the same in this case.

¹²⁶ tn Heb “of the city.” For stylistic reasons, to avoid redundancy, the noun “city” has been replaced here by the pronoun (“it”) in the translation.

¹²⁷ sn Apparently Jonah hoped that he might have persuaded the Lord to “change his mind” again (see 3:8-10) and to judge Nineveh after all.

¹²⁸ tn The verb מָנָה (manah) in the Piel stem is used elsewhere in Jonah meaning “to send, to appoint” (Jonah 2:1; 4:6-8; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).

¹²⁹ tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b), so it can be nuanced “little plant.” For the probable reason that the narrator used the diminutive form here, see the note on “little” in v. 10.

¹³⁰ tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (lÿhatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (lÿhatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the Lord killed the plant (v. 7). God’s primary motivation was to create a situation to “rescue” Jonah from his bad attitude. Nevertheless, the narrator’s choice of the somewhat ambiguous consonantal form להציל might have been done to create a wordplay on נָצַל (“to rescue, deliver”) and צָלַל (“to shade”). Jonah thought that God was providing him shade, but God was really working to deliver him from his evil attitude, as the ensuing dialogue indicates.

¹³¹ tn Or “evil attitude.” The meaning of the noun רָעָה (ra’ah) is intentionally ambiguous; the author puns on its broad range of meanings to create a polysemantic wordplay. It has a broad range of meanings: (1) “distress, misery, discomfort” (2) “misfortune, injury,” (3) “calamity, disaster,” (4) “moral evil,” and (5) “ill-disposed, evil attitude” (see BDB 949 s.v. רָעָה; HALOT 1262-63 s.v. רָעָה). The narrator has used several meanings of רָעָה in 3:8-4:2, namely, “moral evil” (3:8, 10) and “calamity, disaster” (3:9, 10; 4:2), as well as the related verb רָעַע (ra’a’, “to be displeasing”; see 4:1). Here the narrator puns on the meaning “discomfort” created by the scorching desert heat, but God’s primary motivation is to “deliver” Jonah – not from something as trivial as physical discomfort from heat – but from his sinful attitude about God's willingness to spare Nineveh. This gives the term an especially ironic twist: Jonah is only concerned about being delivered from his physical “discomfort,” while God wants to deliver him from his “evil attitude.”

¹³² tn Heb “he rejoiced with great joy.” The cognate accusative construction repeats the verb and noun of the consonantal root שׂמח (smkh, “rejoice”) for emphasis; it means “he rejoiced with great joy” or “he was greatly delighted” (see IBHS 167 §10.2.1g). This cognate accusative construction ironically mirrors the identical syntax of v. 1, “he was angry with great anger.” The narrator repeated this construction to emphasize the contrast between Jonah’s anger that Nineveh was spared and his joy that his discomfort was relieved.

¹³³ tn Or “appointed.” The verb מָנָה (manah) in the Piel stem means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).

¹³⁴ tn Or “appointed.” See preceding note on v. 7.

¹³⁵ tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי); therefore, the BHS editors propose a conjectural emendation to the adjective חֲרִיפִית (kharifit, “autumnal”) from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).

tn Heb “autumnal” or “sultry.” The adjective חֲרִישִׁית is a hapax legomenon whose meaning is unclear; it might mean “autumnal” (from I חָרַשׁ, kharash; “to plough” [in the autumn harvest-time]), “silent” = “sultry” (from IV. חרשׁ, “to be silent”; BDB 362 s.v. חֲרִישִׁי). The form חֲרִישִׁית might be an alternate spelling of חֲרִיסִית (kharisit) from the noun חֶרֶס (kheres, “sun”) and so mean “hot” (BDB 362 s.v.).

¹³⁶ tn Heb “attacked” or “smote.”

¹³⁷ tn Heb “he asked his soul to die.”

¹³⁸ tn Heb “better my death than my life.”

sn Jonah repeats his assessment, found also in 4:3.

¹³⁹ tn Heb “Does it burn so thoroughly to you?” or “Does it burn rightly to you?” See note on this expression in v. 4.

¹⁴⁰ tn Heb “It thoroughly burns to me” or “It rightly burns to me.”

¹⁴¹ tn Heb “unto death.” The phrase עַד־מָוֶת (’ad-mavet, “unto death”) is an idiomatic expression meaning “to the extreme” or simply “extremely [angry]” (HALOT 563 s.v. מָוֶת 1.c). The noun מָוֶת (“death”) is often used as an absolute superlative with a negative sense, similar to the English expression “bored to death” (IBHS 267-69 §14.5). For example, “his soul was vexed to death” (לָמוּת, lamut) means that he could no longer endure it (Judg 16:16), and “love is as strong as death” (כַמָּוֶת, kammavet) means love is irresistible or exceedingly strong (Song 8:6). Here the expression “I am angry unto death” (עַד־מָוֶת) means that Jonah could not be more angry. Unfortunately, this idiomatic expression has gone undetected by virtually every other major English version to date (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV, NJB, JPS, NJPS). The only English version that comes close to representing the idiom correctly is BBE: “I have a right to be truly angry.”

¹⁴² tn Heb “were troubled.” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare [someone from death/judgment]” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). Clearly, here God is referring to Jonah’s remorse and anger when the plant died (vv. 7-9), so here it means “to be troubled about” (HALOT 298 s.v. 1.c) rather than “to pity” (BDB 299 s.v. c). Elsewhere חוּס describes emotional grief caused by the loss of property (Gen 45:20) and the death of family members (Deut 13:9 [ET 13:8]). The verb חוּס is derived from a common Semitic root which has a basic meaning “to pour out; to flow” which is used in reference to emotion and tears in particular. This is seen in the Hebrew expression תָחוּס עֵין (takhush ’en, “the eyes flow”) picturing tears of concern and grief (c.f., Gen 45:20; Deut 13:9 [ET 13:8]). The verb חוּס will be used again in v. 11 but in a different sense (see note on v. 11).

¹⁴³ tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b); so it can be nuanced “little plant.” The contrast between Jonah’s concern for his “little” plant (v. 10) and God’s concern about this “enormous” city (v. 11) could not be greater! Jonah’s misplaced priorities look exceedingly foolish and self-centered in comparison to God’s global concern about the fate of 120,000 pagans.

¹⁴⁴ tn Heb “which was a son of a night and perished [as] a son of a night.”

¹⁴⁵ tn The emphatic use of the independent pronouns “you” and “I” (אַתָּה, ’attah, and אֲנִי, ’ani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the Lord.

¹⁴⁶ tn Heb “You…Should I not spare…?” This is an a fortiori argument from lesser to greater. Since Jonah was “upset” (חוּס, khus) about such a trivial matter as the death of a little plant (the lesser), God had every right to “spare” (חוּס) the enormously populated city of Nineveh (the greater). The phrase “even more” does not appear in Hebrew but is implied by this a fortiori argument.

¹⁴⁷ tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare (someone from death/judgment)” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means “to show pity, spare” from judgment (BDB 298 s.v. b; HALOT 298 s.v. 1.a; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:19; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage – “be upset about” in v. 10 and “to spare” in v. 11 – therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.”

¹⁴⁸ tn Heb “the great city.”

¹⁴⁹ tn Heb “their right from their left.” Interpreters wonder exactly what deficiency is meant by the phrase “do not know their right from their left.” The expression does not appear elsewhere in biblical Hebrew. It probably does not mean, as sometimes suggested, that Nineveh had 120,000 small children (the term אָדָם, ’adam, “people,” does not seem to be used of children alone). In any case, it refers to a deficiency in discernment that Jonah and the initial readers of Jonah would no doubt have considered themselves free of. For partial parallels see 2 Sam 19:35; Eccl 10:2; Ezek 22:26; 44:23.

¹⁵⁰ tn Heb “and many animals.”

¹⁵¹ tn Here δέ (de) has not been translated.

¹⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵³ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

¹⁵⁴ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

¹⁵⁵ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

¹⁵⁶ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

¹⁵⁷ tn Or “to preach.”

¹⁵⁸ 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.

¹⁵⁹ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

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

¹⁶¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁶² sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

¹⁶³ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

¹⁶⁴ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

¹⁶⁵ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁶ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

¹⁶⁷ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

¹⁶⁸ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁹ tn Grk “all those who do not receive you.”

¹⁷⁰ tn Or “city.”

¹⁷¹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

¹⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷³ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

¹⁷⁴ tn Or “preaching the gospel.”

sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

¹⁷⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

¹⁷⁶ sn See the note on tetrarch in 3:1.

¹⁷⁷ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

¹⁷⁸ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

¹⁷⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

¹⁸⁰ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

¹⁸¹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

¹⁸² tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

¹⁸³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁴ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

¹⁸⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁷ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

tn Or “city.”

¹⁸⁸ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

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

¹⁹⁰ 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.

¹⁹¹ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

¹⁹² tn Grk “the day began to decline,” looking to the approach of sunset.

¹⁹³ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

¹⁹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹⁵ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

¹⁹⁶ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

¹⁹⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

¹⁹⁸ tn Here δέ (de) has not been translated.

¹⁹⁹ tn Grk “said.”

²⁰⁰ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

²⁰¹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

²⁰² sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

²⁰³ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

²⁰⁴ sn This is a parenthetical note by the author.

²⁰⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰⁶ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

²⁰⁷ tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.

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

²⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹⁰ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

²¹¹ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

²¹² tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

²¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²¹⁴ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

²¹⁵ tn Grk “the disciples were with him, and he asked them, saying.”

²¹⁶ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

²¹⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁸ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

²¹⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

²²⁰ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

²²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²² tn Here δέ (de) has not been translated.

²²³ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

²²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²²⁵ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

²²⁶ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

²²⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

²²⁸ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

²²⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

²³⁰ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

²³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²³² sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

²³³ tn Grk “to come after me.”

²³⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

²³⁵ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

²³⁶ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

²³⁷ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

²³⁸ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

²³⁹ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

²⁴⁰ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

²⁴¹ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

²⁴² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

²⁴³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

²⁴⁴ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

²⁴⁵ tn Grk “Now it happened that about.” 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.

²⁴⁶ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

²⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴⁹ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

²⁵⁰ tn Or “the appearance of his face became different.”

sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

²⁵¹ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

²⁵² tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).

²⁵³ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

²⁵⁴ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

²⁵⁵ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

²⁵⁶ tn Or “accomplish,” “bring to completion.”

²⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁵⁸ tn Grk “weighed down with sleep” (an idiom).

²⁵⁹ tn Or “after they became fully awake,” “but they became fully awake and saw.”

²⁶⁰ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶¹ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

²⁶² tn Grk “to leave from him.”

²⁶³ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.

²⁶⁴ tn Here δέ (de) has not been translated.

²⁶⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

²⁶⁶ tn Or “appeared.”

²⁶⁷ tn Or “surrounded.”

²⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶⁹ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ (579) 892 1241 pc co.

tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

²⁷⁰ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

²⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷² tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

²⁷³ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

²⁷⁴ tn Grk “in those days.”

²⁷⁵ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

²⁷⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

²⁷⁷ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

²⁷⁸ tn This verb means “to have regard for”; see Luke 1:48.

²⁷⁹ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).

²⁸⁰ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

²⁸¹ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

²⁸² tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

²⁸³ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

²⁸⁴ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

²⁸⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁸⁶ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

²⁸⁷ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

²⁸⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

²⁸⁹ tn Or “faithless.”

sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

²⁹⁰ tn Grk “how long.”

²⁹¹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

²⁹² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

²⁹³ tn Here δέ (de) has not been translated.

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

²⁹⁵ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

²⁹⁶ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

²⁹⁷ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

²⁹⁸ sn This is a reference to an evil spirit. See Luke 4:33.

²⁹⁹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

³⁰⁰ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

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

³⁰² tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

³⁰³ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

³⁰⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

³⁰⁵ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

³⁰⁶ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

³⁰⁷ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³⁰⁸ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

³⁰⁹ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

³¹⁰ tn Grk “knowing the thoughts of their hearts” (an idiom).

³¹¹ tn On this use of παρά (para), see BDF §239.1.1.

³¹² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

³¹³ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

³¹⁴ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

³¹⁵ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

³¹⁶ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

³¹⁷ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

³¹⁸ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

³¹⁹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

³²⁰ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

³²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³²² tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

³²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³²⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

³²⁵ tn Grk “sent messengers before his face,” an idiom.

³²⁶ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

³²⁷ tn Or “to prepare (things) for him.”

³²⁸ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

³²⁹ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

³³⁰ tn Grk “because his face was set toward Jerusalem.”

sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

³³¹ tn Or “destroy.”

³³² tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

sn An allusion to 2 Kgs 1:10, 12, 14.

³³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³³⁴ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

³³⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁶ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

³³⁷ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

³³⁸ 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).

³³⁹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

³⁴⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

³⁴¹ tn Grk “said.”

³⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁴³ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

³⁴⁴ 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.

³⁴⁵ tn Grk “And another also said.”

³⁴⁶ tn Grk “to those in my house.”

³⁴⁷ tn Here δέ (de) has not been translated.

³⁴⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³⁴⁹ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

³⁵⁰ 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.