¹ tn Heb “a young man and tender.”

² tn Heb “and the house to build to make exceedingly great for a name and for splendor for all the lands.”

³ tn Heb “I was with my heart.”

⁴ tn Heb “for the name of.”

⁵ tn Heb “and the word of the Lord was [i.e., came] to me saying.”

⁶ tn Heb “for my name.”

⁷ tn Heb “man of rest.”

⁸ tn Heb “his enemies all around.”

⁹ sn The name Solomon (שְׁלֹמֹה, shÿlomoh) sounds like (and may be derived from) the Hebrew word for “peace” (שָׁלוֹם, shalom).

¹⁰ tn Heb “in his days.”

¹¹ tn Heb “for my name.”

¹² tn Heb “and I will establish the throne of his kingdom over Israel permanently.”

¹³ tn Heb “as he spoke concerning you.”

¹⁴ tn Or “keep.”

¹⁵ tn Heb “which the Lord commanded Moses concerning Israel.”

¹⁶ tn Or perhaps, “and don’t get discouraged.”

¹⁷ tn Heb “and look, in my affliction [or perhaps, “poverty”] I have supplied for the house of the Lord.”

¹⁸ tn See the note on the word “talents” in 19:6.

¹⁹ tn Heb “a thousand thousands.”

²⁰ tn Heb “craftsmen of stone and wood.”

²¹ tn Heb “and every kind of skilled one in all work, concerning gold, concerning silver, and concerning bronze, and concerning iron, there is no numbering.”

²² tn Or “help.”

²³ tn The words “he told them” are added in the translation for clarity and for stylistic reasons.

²⁴ tn In the Hebrew text the statement is phrased as a rhetorical question, “Is not the Lord your God with you?” The question anticipates the response, “Of course he is!” Thus in the translation the positive statement “The Lord your God is with you!” has been used.

²⁵ tn Heb “and he gives rest to you all around.”

²⁶ tn Or “earth.”

²⁷ tn Or “earth.”

²⁸ tn Heb “now give your heart and your being to seek the Lord your God.”

²⁹ tn Heb “to bring.”

³⁰ tn Heb “items of holiness of God.”

³¹ tn Heb “for the name of the Lord.”

³² tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³³ tn Grk “by the wives’ behavior.”

³⁴ tn Grk “behavior,” the same word translated “the way you live” in vs. 1.

³⁵ tn Grk “whose,” referring to the wives.

³⁶ tn Or “adornment.”

³⁷ tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.

³⁸ tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.

³⁹ tn Grk “as Sarah obeyed.”

⁴⁰ tn Grk “whose children you become.”

⁴¹ tn Grk “doing good and not fearing any intimidation.”

⁴² tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.

⁴³ tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.

⁴⁴ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

⁴⁵ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

⁴⁶ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

⁴⁷ tn Grk “stop.”

⁴⁸ tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”

⁴⁹ sn Verses 10-12 are a quotation from Ps 34:12-16.

⁵⁰ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

⁵¹ sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).

⁵² tn Grk “because of righteousness.”

⁵³ tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).

⁵⁴ sn A quotation from Isa 8:12.

⁵⁵ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

⁵⁶ tn Or “sanctify Christ as Lord.”

⁵⁷ tn Grk “the hope in you.”

⁵⁸ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵⁹ tn Grk “when you are spoken against.”

⁶⁰ tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).

⁶¹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

⁶² tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì⁷² א A C^vid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.

⁶³ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

⁶⁴ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

⁶⁵ sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”

⁶⁶ tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶⁷ sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.

⁶⁸ tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.

⁶⁹ tn Grk “the patience of God waited.”

⁷⁰ tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷¹ tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁷² tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.

⁷³ tn Or “response”; “answer.”

⁷⁴ tn Grk “who is at the right hand…having gone into heaven.”

⁷⁵ tn Grk “angels…having been subjected to him.”

⁷⁶ tn Heb “The word of the Lord which came to.”

⁷⁷ tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.

⁷⁸ tn Heb “in the days of” (so KJV, NASB, NRSV).

⁷⁹ tn Heb “which he saw concerning.”

⁸⁰ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸² tn Heb “O peoples, all of them.”

⁸³ tn Heb “O earth and all its fullness”; KJV “and all that therein is.”

⁸⁴ tn Heb “May the sovereign Lord testify against you.” The verb וִיהִי (vihiy) is jussive, which normally conveys a volitional sense of an urgent request or prayer (“may he testify!”). However, GKC 325-26 §109.k notes that here the jussive form is used without any volitional sense for the ordinary imperfect, as a rhythmic shortening at the beginning of a sentence, thus removed as far as possible from the principal accent (cf. Gen 49:17; Deut 28:8; 1 Sam 10:5; 2 Sam 5:24; Hos 6:1; 11:4; Amos 5:14; Zeph 2:13; Zech 9:5; Pss 72:16-17; 104:31; Job 18:12; 20:23, 26, 28; 27:8; 33:21; 34:37; Ruth 3:4). Thus, the translation here renders the jussive as an ordinary imperfect. Some translations render it in a traditional jussive sense: (1) urgent request: “And let my Lord God be your accuser” (NJPS); or (2) dependent purpose/result: “that the Sovereign Lord may witness against you” (NIV).

⁸⁵ tn Heb “the Lord from his majestic palace.” Since the verb is omitted it is unclear whether the implied term be supplied from the preceding line (“he will testify against you”) or the following line (“he is leaving”). So the line may be rendered “the Lord will accuse you from his majestic temple” or “the Lord will come forth from his majestic temple.” Most translations render it literally, but some remove the ambiguity: “the Lord God accuses you from his holy temple” (CEV); “He speaks from his holy temple” (TEV).

⁸⁶ tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).

⁸⁷ tn Or “For look.” The expression כִּי־הִנֵּה (ki-hinneh) may function as an explanatory introduction (“For look!”; Isa 26:21; 60:2; 65:17, 18: 66:15; Jer 1:15; 25:29; 30:10; 45:5; 46:27; 50:9; Ezek 30:9; 36:9; Zech 2:10; 3:8), or as an emphatic introduction (“Look!”; Jdgs 3:15; Isa 3:1; Jer 8:17; 30:3; 49:15; Hos 9:6; Joel 3:1 [HT 4:1]; Amos 4:2, 13; 6:11, 14; 9:9; Hab 1:6; Zech 2:9 [HT 2:13]; Zech 3:9; 11:16).

⁸⁸ tn Or “high places” (KJV, NASB, NIV, NRSV, NLT).

⁸⁹ tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).

⁹⁰ sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.

⁹¹ tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.

⁹² tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.

⁹³ tn Heb “and because of.” This was simplified in the translation for stylistic reasons.

⁹⁴ tn Heb “house.”

⁹⁵ tn Heb “What is the rebellion of Jacob?”

⁹⁶ tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.

⁹⁷ tn Heb “What are Judah’s high places?”

⁹⁸ tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”

sn In vv. 2-5 Micah narrows the scope of God’s judgment from the nations (vv. 2-4) to his covenant people (v. 5). Universal judgment is coming, but ironically Israel is the focal point of God’s anger. In v. 5c the prophet includes Judah within the scope of divine judgment, for it has followed in the pagan steps of the northern kingdom. He accomplishes this with rhetorical skill. In v. 5b he develops the first assertion of v. 5a (“All of this is because of Jacob’s rebellion”). One expects in v. 5c an elaboration of the second assertion in v. 5a (“and the sins of the nation of Israel”), which one assumes, in light of v. 5b, pertains to the northern kingdom. But the prophet specifies the “sins” as “high places” and makes it clear that “the nation of Israel” includes Judah. Verses 6-7 further develop v. 5b (judgment on the northern kingdom), while vv. 8-16 expand on v. 5c (judgment on Judah).

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

⁹⁹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

¹⁰⁰ tn Heb “into a planting place for vineyards.”

¹⁰¹ tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”

¹⁰² tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.

¹⁰³ tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.

¹⁰⁴ tn Heb “and all her prostitute’s wages will be burned with fire.”

sn The precious metal used by Samaria’s pagan worship centers to make idols are here compared to a prostitute’s wages because Samaria had been unfaithful to the Lord and prostituted herself to pagan gods, such as Baal.

¹⁰⁵ tn Heb “I will make desolate” (so NASB).

¹⁰⁶ tn Or “for” (KJV, NASB, NRSV).

¹⁰⁷ tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.

¹⁰⁸ tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the Lord’s fiery judgment would reduce the metal images to their original condition.

¹⁰⁹ tn The prophet is probably the speaker here.

¹¹⁰ tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).

¹¹¹ tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.

¹¹² tn Heb “I will make lamentation.”

¹¹³ tn Or “a jackal”; CEV “howling wolves.”

¹¹⁴ tn Heb “[make] a mourning.”

¹¹⁵ tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).

¹¹⁶ tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.

¹¹⁷ tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.

tn Or “wound.”

¹¹⁸ tn Heb “come to.”

¹¹⁹ tn Or “reached.”

¹²⁰ tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.

¹²¹ tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.

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

¹²² tn Heb “Tell it not in Gath.” The Hebrew word for “tell” (נָגַד, nagad) sounds like the name of the city, Gath (גַּת, gat).

¹²³ tn The Hebrew infinitive absolute before the negated jussive emphasizes the prohibition.

¹²⁴ tc The translation assumes a masculine plural imperative. If one were to emend בְּבֵית (bÿvet) to בֵית (vet), Beth Leaphrah would then be the addressee and the feminine singular imperative (see Qere) could be retained, “O Beth Leaphrah, sit in the dust.”

tn Heb “roll about in mourning in the dust”; or “wallow about in mourning in the dust.” The verb פָּלַשׁ (palash, “roll about in mourning [in dust]”; HALOT 935 s.v. פלשׁ) is figurative (metonymy) for sitting as an outward sign of mourning.

sn To sit in the dust was an outward sign of mourning. The name Beth Leaphrah means “house of dust.”

¹²⁵ tn The Hebrew participial form, which is feminine singular, is here used in a collective sense for the all the residents of the town. See GKC 394 §122.s.

¹²⁶ sn The place name Shaphir means “pleasant” in Hebrew.

¹²⁷ tn The imperatival form is used rhetorically, emphasizing that the inhabitants of Shaphir will pass by into exile.

¹²⁸ tn Heb “have not come out”; NIV “will not come out”; NLT “dare not come outside.”

sn The expression can’t leave their city alludes to a siege of the town. The place name Zaanan sounds like the verb “come out” (i.e., “can’t leave”) in Hebrew.

¹²⁹ sn The place name Beth Ezel means “house of nearness” or “house of proximity” in Hebrew.

¹³⁰ tn Heb “the lamentation of Beth Ezel.” The following words could be the lamentation offered up by Beth Ezel (subjective genitive) or the mourning song sung over it (objective genitive).

¹³¹ tc The form עֶמְדָּתוֹ (’emdato) should be emended to חֲמַדְּתוֹ (khamadto, “his (the conqueror’s) desire”).

tn The precise meaning of the line is uncertain. The translation assumes: (a) the subject of the third masculine singular verb יִקַּח (yiqqakh, “he/it takes”) is the conqueror, (b) the second masculine plural suffix (“you”) on the preposition מִן (min, “from”) refers to the residents of Shaphir and Zaanan, (c) the final form עֶמְדָּתוֹ should be emended to חֲמַדְּתוֹ, “his (the conqueror’s) desire.”

¹³² sn The place name Maroth sounds like the Hebrew word for “bitter.”

¹³³ tc The translation assumes an emendation of חָלָה (khalah; from חִיל, khil, “to writhe”) to יִחֲלָה (yikhalah; from יָחַל, yakhal, “to wait”).

tn Heb “[the residents of Maroth] writhe [= “anxiously long for”?] good.”

¹³⁴ tn Heb “though disaster has come down from the Lord to the gate of Jerusalem.”

¹³⁵ sn The place name Lachish sounds like the Hebrew word for “team [of horses].”

¹³⁶ tn Heb “she”; this has been translated as second person (“you”) in keeping with the direct address to the residents of Lachish in the previous line.

¹³⁷ sn The epithet Daughter Zion pictures the city of Jerusalem as a young lady.

¹³⁸ tn Heb “She was the beginning of sin for Daughter Zion.”

¹³⁹ tn Heb “for in you was found the transgressions of Israel.”

¹⁴⁰ tn The subject of the feminine singular verb is probably Lachish.

¹⁴¹ tn Heb “you will give a dowry to”; NAB, NASB, NIV, NRSV “give parting gifts to.” Lachish is compared to a father who presents wedding gifts to his daughter as she leaves her father’s home to take up residence with her husband. In similar fashion Lachish will bid farewell to Moresheth Gath, for the latter will be taken by the invader.

¹⁴² tn Heb “houses.” By metonymy this refers to the people who live in them.

¹⁴³ sn The place name Achzib (אַכְזִיב, ’akhziv, “place on the dried up river”; see HALOT 45 s.v. אַכְזָב) creates a word play on the similar sounding term כָּזָב (kazav, “lie, deception”; HALOT 468 s.v. כָּזָב). Like the dried up river upon which its name was based, the city of Achzib would fail to help the kings of Israel in their time of need.

¹⁴⁴ tn Or “will be a deception.” The term אַכְזָב (’akhzav) is often translated “deception,” as derived from the verb I כָּזָב (“to deceive, lie”; HALOT 467-68 s.v. I כזב). However, it probably means “what is dried up,” since (1) the noun elsewhere refers to an empty well or dried river in summer (Jer 15:18; cf. Job 6:15-20) (HALOT 45 s.v. אַכְזָב); (2) the place-name “Achzib” (אַכְזִיב) literally means “place on the אַכְזָב [dried up river]” (HALOT 45 s.v. אַכְזָב); and (3) it is derived from the verb II כָּזָב (“to dry up [brook]”; Isa 58:11), which also appears in Mishnaic Hebrew and Arabic. The point of the metaphor is that Achzib will be as disappointing to the kings of Israel as a dried up spring in the summer is to a thirsty traveler in the Jordanian desert.

¹⁴⁵ sn Because of the enemy invasion, Achzib would not be able to deliver soldiers for the army and/or services normally rendered to the crown.

¹⁴⁶ sn The place name Mareshah sounds like the Hebrew word for “conqueror.”

¹⁴⁷ tn Heb “Again a conqueror I will bring to you, residents of Mareshah.” The first person verb is problematic, for the Lord would have to be the subject (cf. NAB, NASB, NIV, NRSV, NLT). But the prophet appears to be delivering this lament and the Lord is referred to in the third person in v. 12. Consequently many emend the verb to a third person form (יָבוֹא, yavo’) and understand the “conqueror” as subject.

¹⁴⁸ tn Heb “to Adullam the glory of Israel will go.” This probably means that the nation’s leadership will run for their lives and, like David of old, hide from their enemy in the caves of Adullam. Cf. NIV’s “He who is the glory of Israel will come to Adullam,” which sounds as if an individual is in view, and could be understood as a messianic reference.

¹⁴⁹ tn Heb “over the sons of your delight.”

¹⁵⁰ tn Heb “make wide your baldness.”

¹⁵¹ tn Or “a vulture” (cf. NIV, TEV); CEV “a buzzard.” The Hebrew term נֶשֶׁר (nesher) refers to the griffon vulture or eagle.

¹⁵² tn Grk “And after these things.” Here δέ (de) has not been translated.

¹⁵³ 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.

¹⁵⁴ tn Or “city.”

¹⁵⁵ tn Here δέ (de) has not been translated.

¹⁵⁶ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

¹⁵⁷ tn Grk “to thrust out.”

¹⁵⁸ 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).

¹⁵⁹ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

¹⁶⁰ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

¹⁶¹ 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.

¹⁶² tn Traditionally, “a purse.”

¹⁶³ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

¹⁶⁴ tn Or “no one along the way.”

¹⁶⁵ tn Here δέ (de) has not been translated.

¹⁶⁶ 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.”

¹⁶⁷ 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.

¹⁶⁸ 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.

¹⁶⁹ 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.

¹⁷⁰ tn Here δέ (de) has not been translated.

¹⁷¹ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

¹⁷² sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

¹⁷³ 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.

¹⁷⁴ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

¹⁷⁵ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

¹⁷⁶ 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).

¹⁷⁷ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

¹⁷⁸ 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.

¹⁷⁹ 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.

¹⁸⁰ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

¹⁸¹ tn Or “city.”

¹⁸² tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

¹⁸³ 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.

¹⁸⁴ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

¹⁸⁵ tn Or “city.”

¹⁸⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

¹⁸⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

¹⁸⁸ 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).

¹⁸⁹ 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.

¹⁹⁰ tn Or “city.”

¹⁹¹ 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.

¹⁹² tn This introduces a second class (contrary to fact) condition in the Greek text.

¹⁹³ tn Or “powerful deeds.”

¹⁹⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

¹⁹⁵ 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.

¹⁹⁶ 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.

¹⁹⁷ tn The interrogative particle introducing this question expects a negative reply.

¹⁹⁸ 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).

¹⁹⁹ 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).

²⁰⁰ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

²⁰¹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

²⁰² sn The one who sent me refers to God.

²⁰³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰⁴ tc See the tc note on the number “seventy-two” in Luke 10:1.

²⁰⁵ tn Or “the demons obey”; see L&N 36.18.

²⁰⁶ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

²⁰⁷ 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.

²⁰⁸ tn This is an imperfect tense verb.

²⁰⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

²¹⁰ 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).

²¹¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

²¹² 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.

²¹³ 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).

²¹⁴ tn This is an emphatic double negative in the Greek text.

²¹⁵ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

²¹⁶ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

²¹⁷ 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.

²¹⁸ tn Grk “In that same hour” (L&N 67.1).

²¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²⁰ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

²²¹ tn Or “thank.”

²²² 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.

²²³ tn Or “that.”

²²⁴ sn See 1 Cor 1:26-31.

²²⁵ 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.

²²⁶ 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.

²²⁷ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

²²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²³⁰ 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.

²³¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²³² 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.

²³³ 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.

²³⁴ 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).

²³⁵ 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).

²³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²³⁷ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

²³⁸ 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.

²³⁹ 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.

²⁴⁰ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

²⁴¹ 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.

²⁴² tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

²⁴³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁴⁴ 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.

²⁴⁵ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

²⁴⁶ 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).

²⁴⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

²⁴⁸ 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.

²⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁵⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

²⁵¹ 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.

²⁵² sn That is, in a state between life and death; severely wounded.

²⁵³ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

²⁵⁴ 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.

²⁵⁵ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

²⁵⁶ 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.

²⁵⁷ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

²⁵⁸ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

²⁵⁹ 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.

²⁶⁰ 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.

²⁶¹ tn This is at the beginning of the clause, in emphatic position in the Greek text.

²⁶² 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).

²⁶³ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

²⁶⁴ 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.

²⁶⁵ 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.

²⁶⁶ 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.

²⁶⁷ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

²⁶⁸ 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.

²⁶⁹ 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.

²⁷⁰ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

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

²⁷² 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.

²⁷³ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

²⁷⁴ 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.

²⁷⁵ 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.

²⁷⁶ 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.

²⁷⁷ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

²⁷⁸ tn This recalls the verb of the earlier reply in v. 28.

²⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁰ 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.

²⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁸² tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

²⁸³ 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).

²⁸⁴ 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.

²⁸⁵ tn Grk “with much serving.”

²⁸⁶ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

²⁸⁷ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

²⁸⁸ tn Grk “has left me to serve alone.”

²⁸⁹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

²⁹⁰ 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).

²⁹¹ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

²⁹² sn The double vocative Martha, Martha communicates emotion.

²⁹³ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

²⁹⁴ 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).

²⁹⁵ 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”).