¹ tn The word “like” is added for clarity, making explicit the implied comparison in the statement “I have made you God to Pharaoh.” The word אֱלֹהִים (’elohim) is used a few times in the Bible for humans (e.g., Pss 45:6; 82:1), and always clearly in the sense of a subordinate to GOD – they are his representatives on earth. The explanation here goes back to 4:16. If Moses is like God in that Aaron is his prophet, then Moses is certainly like God to Pharaoh. Only Moses, then, is able to speak to Pharaoh with such authority, giving him commands.

² tn The word נְבִיאֶךָ (nÿvi’ekha, “your prophet”) recalls 4:16. Moses was to be like God to Aaron, and Aaron was to speak for him. This indicates that the idea of a “prophet” was of one who spoke for God, an idea with which Moses and Aaron and the readers of Exodus are assumed to be familiar.

³ tn The imperfect tense here should have the nuance of instruction or injunction: “you are to speak.” The subject is singular (Moses) and made emphatic by the presence of the personal pronoun “you.”

⁴ tn The phrase translated “everything I command you” is a noun clause serving as the direct object of the verb “speak.” The verb in the clause (אֲצַוֶּךָ, ’atsavvekha) is the Piel imperfect. It could be classified as a future: “everything that I will command you.” A nuance of progressive imperfect also fits well: “everything that I am commanding you.”

sn The distinct emphasis is important. Aaron will speak to the people and Pharaoh what Moses tells him, and Moses will speak to Aaron what God commands him. The use of “command” keeps everything in perspective for Moses’ position.

⁵ tn The form is וְשִׁלַּח (vÿshillakh), a Piel perfect with vav (ו) consecutive. Following the imperfects of injunction or instruction, this verb continues the sequence. It could be taken as equal to an imperfect expressing future (“and he will release”) or subordinate to express purpose (“to release” = “in order that he may release”).

⁶ tn The clause begins with the emphatic use of the pronoun and a disjunctive vav (ו) expressing the contrast “But as for me, I will harden.” They will speak, but God will harden.

sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36.

⁷ tn The form beginning the second half of the verse is the perfect tense with vav (ו) consecutive, הִרְבֵּיתִי (hirbeti). It could be translated as a simple future in sequence after the imperfect preceding it, but the logical connection is not obvious. Since it carries the force of an imperfect due to the sequence, it may be subordinated as a temporal clause to the next clause that begins in v. 4. That maintains the flow of the argument.

⁸ tn Heb “and Pharaoh will not listen.”

⁹ tn Heb “put my hand into.” The expression is a strong anthropomorphism to depict God’s severest judgment on Egypt. The point is that neither the speeches of Moses and Aaron nor the signs that God would do will be effective. Consequently, God would deliver the blow that would destroy.

¹⁰ tn See the note on this term in 6:26.

¹¹ tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.

sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.

¹² sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.

¹³ tn Heb “And Yahweh said.”

¹⁴ tn Heb “said to Moses and Aaron, saying.”

¹⁵ tn The verb is תְּנוּ (tÿnu), literally “give.” The imperative is followed by an ethical dative that strengthens the subject of the imperative: “you give a miracle.”

¹⁶ tn Heb “and throw it.” The direct object, “it,” is implied.

¹⁷ tn The form is the jussive יְהִי ( yÿhi). Gesenius notes that frequently in a conditional clause, a sentence with a protasis and apodosis, the jussive will be used. Here it is in the apodosis (GKC 323 §109.h).

¹⁸ tn The clause begins with the preterite and the vav (ו) consecutive; it is here subordinated to the next clause as a temporal clause.

¹⁹ tn Heb “and Aaron threw.”

²⁰ tn The noun used here is תַּנִּין (tannin), and not the word for “serpent” or “snake” used in chap. 4. This noun refers to a large reptile, in some texts large river or sea creatures (Gen 1:21; Ps 74:13) or land creatures (Deut 32:33). This wonder paralleled Moses’ miracle in 4:3 when he cast his staff down. But this is Aaron’s staff, and a different miracle. The noun could still be rendered “snake” here since the term could be broad enough to include it.

²¹ sn For information on this Egyptian material, see D. B. Redford, A Study of the Biblical Story of Joseph (VTSup), 203-4.

²² tn The חַרְטֻּמִּים (kharttummim) seem to have been the keepers of Egypt’s religious and magical texts, the sacred scribes.

²³ tn The term בְּלַהֲטֵיהֶם (bÿlahatehem) means “by their secret arts”; it is from לוּט (lut, “to enwrap”). The Greek renders the word “by their magic”; Tg. Onq. uses “murmurings” and “whispers,” and other Jewish sources “dazzling display” or “demons” (see further B. Jacob, Exodus, 253-54). They may have done this by clever tricks, manipulation of the animals, or demonic power. Many have suggested that Aaron and the magicians were familiar with an old trick in which they could temporarily paralyze a serpent and then revive it. But here Aaron’s snake swallows up their snakes.

²⁴ tn The verb is plural, but the subject is singular, “a man – his staff.” This noun can be given a distributive sense: “each man threw down his staff.”

²⁵ tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

sn For more on this subject, see B. Jacob, Exodus, 241-49. S. R. Driver (Exodus, 53) notes that when this word (חָזַק) is used it indicates a will or attitude that is unyielding and firm, but when כָּבֵד (kaved) is used, it stresses the will as being slow to move, unimpressionable, slow to be affected.

²⁶ sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.

²⁷ tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).

²⁸ tn The Piel infinitive construct לְשַׁלַּח (lÿshallakh) serves as the direct object of מֵאֵן (me’en), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.

²⁹ tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses – he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.

³⁰ tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.

³¹ sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level – but that would not change the view of the Nile that was prevalent in the land.

³² tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.

³³ tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention – “now the staff…you are to take.”

³⁴ tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.

³⁵ tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.

³⁶ tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.

³⁷ tn Or “complied” (שָׁמַעְתָּ, shama’ta).

³⁸ tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.

³⁹ sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.

⁴⁰ tn The definite article here has the generic use, indicating the class – “fish” (R. J. Williams, Hebrew Syntax, 19, §92).

⁴¹ tn The verb לָאָה (la’a), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink – in frustration of course.

⁴² tn Or “irrigation rivers” of the Nile.

⁴³ sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.

⁴⁴ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

⁴⁵ tn Or “in all.”

⁴⁶ sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.

⁴⁷ tn Heb “And he raised”; the referent (Moses) has been specified in the translation for clarity.

⁴⁸ tn Gesenius calls the preposition on “staff” the בְּ (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.

⁴⁹ tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.

⁵⁰ sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).

⁵¹ sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it – they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.

⁵² tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.

⁵³ tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.

⁵⁴ tn Heb “and there was blood.”

⁵⁵ tn Heb “thus, so.”

⁵⁶ tn The vav consecutive on the preterite introduces the outcome or result of the matter – Pharaoh was hardened.

⁵⁷ tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.

⁵⁸ tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.

⁵⁹ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

⁶⁰ sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.

⁶¹ sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.

⁶² tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.

⁶³ tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

⁶⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

⁶⁵ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

⁶⁶ tn Or “city.”

⁶⁷ tn Here δέ (de) has not been translated.

⁶⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

⁶⁹ tn Grk “to thrust out.”

⁷⁰ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁷¹ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

⁷² sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

⁷³ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

⁷⁴ tn Traditionally, “a purse.”

⁷⁵ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

⁷⁶ tn Or “no one along the way.”

⁷⁷ tn Here δέ (de) has not been translated.

⁷⁸ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

⁷⁹ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

⁸⁰ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

⁸¹ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

⁸² tn Here δέ (de) has not been translated.

⁸³ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

⁸⁴ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

⁸⁵ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁶ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

⁸⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

⁸⁸ tn 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.

sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

⁸⁹ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

⁹⁰ 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.

⁹¹ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

⁹² tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

⁹³ tn Or “city.”

⁹⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

⁹⁵ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

⁹⁶ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

⁹⁷ tn Or “city.”

⁹⁸ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

⁹⁹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

¹⁰⁰ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

¹⁰¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

¹⁰² tn Or “city.”

¹⁰³ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

¹⁰⁴ tn This introduces a second class (contrary to fact) condition in the Greek text.

¹⁰⁵ tn Or “powerful deeds.”

¹⁰⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

¹⁰⁷ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

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

¹⁰⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

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

¹⁰⁹ tn The interrogative particle introducing this question expects a negative reply.

¹¹⁰ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

¹¹¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

¹¹² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

¹¹³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

¹¹⁴ sn The one who sent me refers to God.

¹¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

¹¹⁷ tn Or “the demons obey”; see L&N 36.18.

¹¹⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

¹¹⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

¹²⁰ tn This is an imperfect tense verb.

¹²¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

¹²² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

¹²³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

¹²⁴ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

¹²⁵ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

sn The enemy is a reference to Satan (mentioned in v. 18).

¹²⁶ tn This is an emphatic double negative in the Greek text.

¹²⁷ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

¹²⁸ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

¹²⁹ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

¹³⁰ tn Grk “In that same hour” (L&N 67.1).

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

¹³² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

¹³³ tn Or “thank.”

¹³⁴ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

¹³⁵ tn Or “that.”

¹³⁶ sn See 1 Cor 1:26-31.

¹³⁷ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

¹³⁸ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

¹³⁹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

¹⁴³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁴⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

¹⁴⁵ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

¹⁴⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹⁴⁷ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

¹⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁹ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

¹⁵⁰ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁵¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁵² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

¹⁵³ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

¹⁵⁴ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

¹⁵⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁵⁶ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

¹⁵⁷ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

¹⁵⁸ tn Or “vindicate.”

sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

¹⁵⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

¹⁶⁰ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

¹⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁶² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

¹⁶³ tn Grk “and beat,” 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.

¹⁶⁴ sn That is, in a state between life and death; severely wounded.

¹⁶⁵ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

¹⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

¹⁶⁷ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

¹⁶⁸ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

¹⁶⁹ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

¹⁷⁰ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

¹⁷¹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

¹⁷² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

¹⁷³ tn This is at the beginning of the clause, in emphatic position in the Greek text.

¹⁷⁴ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

¹⁷⁵ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

¹⁷⁶ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

¹⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁷⁸ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

¹⁷⁹ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

¹⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

¹⁸¹ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

¹⁸² sn His own animal refers to a riding animal, presumably a donkey, but not specified.

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

¹⁸⁴ tn Grk “two denarii.”

sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

¹⁸⁵ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

¹⁸⁶ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

¹⁸⁷ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁸⁸ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

¹⁸⁹ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

¹⁹⁰ tn This recalls the verb of the earlier reply in v. 28.

¹⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹² tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

¹⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁴ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

¹⁹⁵ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

¹⁹⁶ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

¹⁹⁷ tn Grk “with much serving.”

¹⁹⁸ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

¹⁹⁹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

²⁰⁰ tn Grk “has left me to serve alone.”

²⁰¹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

²⁰² tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

²⁰³ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

²⁰⁴ sn The double vocative Martha, Martha communicates emotion.

²⁰⁵ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

²⁰⁶ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

²⁰⁷ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

²⁰⁸ tn The preposition מִן (min) is used to express the cause (see GKC 389 §121.f).

²⁰⁹ tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.

²¹⁰ tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).

²¹¹ tc The LXX reads “and their shepherd.” Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb – but that is not an insurmountable difference.

²¹² sn Because of the violence and oppression of the wicked, the poor and needy, the widows and orphans, all are deprived of their rights and forced out of the ways and into hiding just to survive.

²¹³ tc The verse begins with הֵן (hen); but the LXX, Vulgate, and Syriac all have “like.” R. Gordis (Job, 265) takes הֵן (hen) as a pronoun “they” and supplies the comparative. The sense of the verse is clear in either case.

²¹⁴ tn That is, “the poor.”

²¹⁵ tc The MT has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (’aravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture – there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.

²¹⁶ tn The verb is not included in the Hebrew text but is supplied in the translation.

²¹⁷ tc The word בְּלִילוֹ (bÿlilo) means “his fodder.” It is unclear to what this refers. If the suffix is taken as a collective, then it can be translated “they gather/reap their fodder.” The early versions all have “they reap in a field which is not his” (taking it as בְּלִי לוֹ, bÿli lo). A conjectural emendation would change the word to בַּלַּיְלָה (ballaylah, “in the night”). But there is no reason for this.

²¹⁸ tn The verbs in this verse are uncertain. In the first line “reap” is used, and that would be the work of a hired man (and certainly not done at night). The meaning of this second verb is uncertain; it has been taken to mean “glean,” which would be the task of the poor.

²¹⁹ tn Heb “embrace” or “hug.”

²²⁰ tn The verb with no expressed subject is here again taken in the passive: “they snatch” becomes “[child] is snatched.”

²²¹ tn This word is usually defined as “violence; ruin.” But elsewhere it does mean “breast” (Isa 60:16; 66:11), and that is certainly what it means here.

²²² tc The MT has a very brief and strange reading: “they take as a pledge upon the poor.” This could be taken as “they take a pledge against the poor” (ESV). Kamphausen suggested that instead of עַל (’al, “against”) one should read עוּל (’ul, “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here.

²²³ sn The point should not be missed – amidst abundant harvests, carrying sheaves about, they are still going hungry.

²²⁴ tc The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.

²²⁵ tn The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.

²²⁶ tc The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (mÿtim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the MT.

²²⁷ tn Heb “the souls of the wounded,” which here refers to the wounded themselves.

²²⁸ tc The MT has the noun תִּפְלָה (tiflah) which means “folly; tastelessness” (cf. 1:22). The verb, which normally means “to place; to put,” would then be rendered “to impute; to charge.” This is certainly a workable translation in the context. Many commentators have emended the text, changing the noun to תְּפִלָּה (tÿfillah, “prayer”), and so then also the verb יָשִׂים (yasim, here “charges”) to יִשְׁמַע (yishma’, “hears”). It reads: “But God does not hear the prayer” – referring to the groans.

²²⁹ tn Heb “They are among those who.”

²³⁰ tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.

²³¹ tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).

²³² sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.

²³³ tn Heb “saying.”

²³⁴ tn The phrase “the robber” has been supplied in the English translation for clarification.

²³⁵ tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.

²³⁶ tc The verb חִתְּמוּ (khittÿmu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”

²³⁷ tc Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together…” becomes “for together they have not known the light.”

²³⁸ tn Heb “together.”

²³⁹ tc Many commentators find vv. 18-24 difficult on the lips of Job, and so identify this unit as a misplaced part of the speech of Zophar. They describe the enormities of the wicked. But a case can also be made for retaining it in this section. Gordis thinks it could be taken as a quotation by Job of his friends’ ideas.

²⁴⁰ tn The verb “say” is not in the text; it is supplied here to indicate that this is a different section.

²⁴¹ tn Or “is swift.”

²⁴² sn The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.

²⁴³ tn The text reads, “he does not turn by the way of the vineyards.” This means that since the land is cursed, he/one does not go there. Bickell emended “the way of the vineyards” to “the treader of the vineyard” (see RSV, NRSV). This would mean that “no wine-presser would turn towards” their vineyards.

²⁴⁴ tn Heb “the waters of the snow.”

²⁴⁵ tn Or “so Sheol.”

²⁴⁶ tn This is the meaning of the verse, which in Hebrew only has “The grave / they have sinned.”

²⁴⁷ tn Here “womb” is synecdoche, representing one’s mother.

²⁴⁸ tc The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (ra’a’, “to crush”). The LXX seems to have read something like הֵרַע (hera’, “oppressed”).

²⁴⁹ tn Heb “the childless [woman], she does not give birth.” The verbal clause is intended to serve as a modifier here for the woman. See on subordinate verbal clauses GKC 490 §156.d, f.

²⁵⁰ tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.

²⁵¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.

²⁵² tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.

²⁵³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

²⁵⁴ tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.

²⁵⁵ tn Heb “his eyes are on.”

²⁵⁶ sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.

²⁵⁷ tn The Hebrew throughout this section (vv. 18-24) interchanges the singular and the plural. Here again we have “they are exalted…but he is not.” The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone.

²⁵⁸ tn The verb is the Hophal of the rare verb מָכַךְ (makhakh), which seems to mean “to bend; to collapse.” The text would read “they are made to collapse like all others.” There is no reason here to change “like others” just because the MT is banal. But many do, following the LXX with “like mallows.” The LXX was making a translation according to sense. R. Gordis (Job, 271) prefers “like grass.”

²⁵⁹ tn The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary.

²⁶⁰ sn This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.

²⁶¹ tn The word אַל (’al, “not”) is used here substantivally (“nothing”).

²⁶² tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.

²⁶³ tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).

²⁶⁴ sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).

²⁶⁵ sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.

²⁶⁶ sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.

²⁶⁷ sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.

²⁶⁸ tn Grk “those approved may be evident among you.”

²⁶⁹ tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

²⁷⁰ tn Grk “in this manner.”

²⁷¹ tn The word more literally means, “judging between, recognizing, distinguishing.”

²⁷² tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

²⁷³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.