¹ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

² tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God.

³ tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).

sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word “frogs” (צְפַרְדְּעִים, tsÿfardÿ’im) may be an onomatopoeic word, something like “croakers”; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda.

⁴ sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well.

⁵ sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

⁶ tn Here again is the generic use of the article, designating the class – frogs.

⁷ sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.”

⁸ sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15).

⁹ tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).

¹⁰ tn Heb “thus, so.”

¹¹ sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not.

¹² tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

¹³ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

¹⁴ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses.

¹⁵ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

¹⁶ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

¹⁷ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

¹⁸ tn Or “destroyed”; Heb “to cut off the frogs.”

¹⁹ tn The phrase “so that” is implied.

²⁰ tn Or “survive, remain.”

²¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

²² tn “It will be” has been supplied.

²³ tn Heb “according to your word” (so NASB).

²⁴ tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103).

²⁵ tn Heb “over the matter of.”

²⁶ tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king.

²⁷ tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses.

²⁸ tn Heb “and the frogs died.”

²⁹ tn Heb “and they piled them.” For clarity the translation supplies the referent “the Egyptians” as the ones who were piling the frogs.

³⁰ tn The word “heaps” is repeated: חֳמָרִם הֳמָרִם (khomarim khomarim). The repetition serves to intensify the idea to the highest degree – “countless heaps” (see GKC 396 §123.e).

³¹ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

³² tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

³³ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

³⁴ sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians.

³⁵ tn The verb is the perfect tense with vav (ו) consecutive, meaning “and it will be.” When הָיָה (hayah) is followed by the lamed (ל) proposition, it means “become.”

³⁶ tn The noun is כִּנִּים (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals.

³⁷ tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18).

³⁸ tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause.

³⁹ tn Heb “and the magicians did so.”

sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague.

⁴⁰ tn Heb “and the magicians said.”

⁴¹ tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).

sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague.

⁴² 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.

⁴³ sn The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others – a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments.

⁴⁴ tn Heb “And Yahweh said.”

⁴⁵ tn The construction uses the predicator of nonexistence – אֵין (’en, “there is not”) – with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.”

⁴⁶ tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hinni mashliakh, “here I am sending”).

⁴⁷ tn The word עָרֹב (’arov) means “a mix” or “swarm.” It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew זְבוּב, zÿvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed.

⁴⁸ tn Or perhaps “the land where they are” (cf. NRSV “the land where they live”).

⁴⁹ tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.”

⁵⁰ tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail.

⁵¹ tn Or “of the earth” (KJV, ASV, NAB).

⁵² tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92.

⁵³ tn Heb “this sign will be tomorrow.”

⁵⁴ tn Heb “and there came a….”

⁵⁵ tn Heb “heavy,” or “severe.”

⁵⁶ tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination.

⁵⁷ tn The Hebrew text has the singular here.

⁵⁸ tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”

tn The Hebrew word תִּשָּׁחֵת (tishakhet) is a strong word; it is the Niphal imperfect of שָׁחַת (shakhat) and is translated “ruined.” If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (ו) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease.

⁵⁹ sn After the plague is inflicted on the land, then Pharaoh makes an appeal. So there is the familiar confrontation (vv. 25-29). Pharaoh’s words to Moses are an advancement on his previous words. Now he uses imperatives: “Go, sacrifice to your God.” But he restricts it to “in the [this] land.” This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus – to leave Egypt and find a new allegiance under the Lord.

⁶⁰ tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.”

⁶¹ tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians.

⁶² tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.”

⁶³ sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them.

⁶⁴ tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.”

⁶⁵ tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a).

⁶⁶ tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.”

⁶⁷ tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.”

⁶⁸ tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.”

⁶⁹ tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.”

⁷⁰ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

⁷¹ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

⁷² tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

⁷³ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

⁷⁴ tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

⁷⁵ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

⁷⁶ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”

⁷⁷ tn Heb “according to the word of Moses” (so KJV, ASV).

⁷⁸ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

⁷⁹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁸² sn John refers to John the Baptist.

⁸³ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

⁸⁴ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

⁸⁵ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

⁸⁶ tn Grk “hallowed be your name.”

⁸⁷ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

⁸⁸ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

⁸⁹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

⁹⁰ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

tn Or “into a time of testing.”

sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹² tn Grk “Who among you will have a friend and go to him.”

⁹³ tn Grk “he will go to him.”

⁹⁴ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

⁹⁵ tn Grk “has come to me from the road.”

⁹⁶ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

⁹⁷ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

⁹⁸ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

⁹⁹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

¹⁰⁰ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

¹⁰¹ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

¹⁰² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

¹⁰³ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

¹⁰⁴ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

¹⁰⁵ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

¹⁰⁶ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

¹⁰⁷ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

¹⁰⁸ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

¹⁰⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹¹⁰ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

¹¹¹ sn The snake probably refers to a water snake.

¹¹² sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

¹¹³ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

¹¹⁴ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

¹¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹¹⁶ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

¹¹⁷ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

¹¹⁸ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

¹¹⁹ tn Grk “By Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

¹²⁰ tn Or “prince.”

¹²¹ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

¹²² tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹²³ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

¹²⁴ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

¹²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹²⁶ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

¹²⁷ tn Or “is left in ruins.”

¹²⁸ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

¹²⁹ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

¹³⁰ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

¹³¹ tn Grk “because.” “I ask you this” is supplied for the sake of English.

¹³² sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

¹³³ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹³⁴ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

¹³⁵ 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.

¹³⁶ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

¹³⁷ tn The referent of the expression “a strong man” is Satan.

¹³⁸ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

¹³⁹ tn Grk “his goods are in peace.”

¹⁴⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁴¹ tn The referent of the expression “a stronger man” is Jesus.

¹⁴² tn Grk “stronger man than he attacks.”

¹⁴³ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

¹⁴⁴ tn Grk “on which he relied.”

¹⁴⁵ tn Or “and distributes.”

¹⁴⁶ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

¹⁴⁷ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

¹⁴⁸ sn For the image of scattering, see Pss. Sol. 17:18.

¹⁴⁹ sn This is a reference to an evil spirit. See Luke 4:33.

¹⁵⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁵¹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

¹⁵² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁵³ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

¹⁵⁴ tn Grk “I will return to my house from which I came.”

¹⁵⁵ tn Grk “comes.”

¹⁵⁶ tn The words “the house” are not in Greek but are implied.

¹⁵⁷ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

¹⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

¹⁵⁹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁶⁰ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

¹⁶¹ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

¹⁶² tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

¹⁶³ tn For this term see L&N 8.69.

¹⁶⁴ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

¹⁶⁵ tn Grk “said.”

¹⁶⁶ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

¹⁶⁷ tn Here δέ (de) has not been translated.

¹⁶⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶⁹ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

¹⁷⁰ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

¹⁷¹ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

¹⁷² tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

¹⁷³ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

¹⁷⁴ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

¹⁷⁵ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

¹⁷⁶ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

¹⁷⁷ tn Grk “behold.”

¹⁷⁸ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

¹⁷⁹ tn See the note on the word “people” in v. 31.

¹⁸⁰ tn Grk “at the preaching of Jonah.”

sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

¹⁸¹ tn Grk “behold.”

¹⁸² tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

¹⁸³ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

¹⁸⁴ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

¹⁸⁵ tn Or “when it is sick” (L&N 23.149).

sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

¹⁸⁶ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

¹⁸⁷ sn Here you is a singular pronoun, individualizing the application.

¹⁸⁸ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

¹⁸⁹ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

¹⁹⁰ tn Grk “not having any part dark.”

¹⁹¹ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

¹⁹² tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

¹⁹³ sn See the note on Pharisees in 5:17.

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

¹⁹⁵ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

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

¹⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹⁸ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

¹⁹⁹ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

²⁰⁰ tn Or “and evil.”

²⁰¹ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

²⁰² tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

²⁰³ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

²⁰⁴ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

²⁰⁵ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

²⁰⁶ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

²⁰⁷ tn Or “you tithe mint.”

²⁰⁸ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

²⁰⁹ tn Grk “and rue.” 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.

sn Rue was an evergreen herb used for seasoning.

²¹⁰ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

²¹¹ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

²¹² tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

²¹³ sn See the note on synagogues in 4:15.

²¹⁴ tn Grk “and the greetings.”

sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

²¹⁵ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

²¹⁶ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²¹⁷ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

²¹⁸ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

²¹⁹ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

²²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²¹ tn Grk “said.”

²²² tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

²²³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²²⁴ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

²²⁵ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

²²⁶ tn Or “forefathers”; Grk “fathers.”

²²⁷ tn Grk “you are witnesses and approve of.”

²²⁸ tn Or “forefathers”; Grk “fathers.”

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

²³⁰ tn “Their,” i.e., the prophets.

²³¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

²³² sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

²³³ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

²³⁴ tn Or “foundation.” However, this does not suggest a time to the modern reader.

²³⁵ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

²³⁶ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

²³⁷ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

²³⁸ tn Or “who perished.”

²³⁹ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

²⁴⁰ tn Or “required from.”

²⁴¹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

²⁴² tn Or “you tried to prevent.”

²⁴³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

²⁴⁴ tn Or “terribly.”

²⁴⁵ tn For this term see L&N 33.183.

²⁴⁶ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

²⁴⁷ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

²⁴⁸ sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job’s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5-14 is viewed as part of Bildad’s speech. Some, however, take Bildad’s speech to be only ch. 25, and make 26:5-14 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries.

²⁴⁹ tn The word הַמְשֵׁל (hamshel) is a Hiphil infinitive absolute used as a noun. It describes the rulership or dominion that God has, that which gives power and authority.

²⁵⁰ tn The word פָּחַד (pakhad) literally means “fear; dread,” but in the sense of what causes the fear or the dread.

²⁵¹ tn Heb “[are] with him.”

²⁵² sn The line says that God “makes peace in his heights.” The “heights” are usually interpreted to mean the highest heaven. There may be a reference here to combat in the spiritual world between angels and Satan. The context will show that God has a heavenly host at his disposal, and nothing in heaven or on earth can shatter his peace. “Peace” here could also signify the whole order he establishes.

²⁵³ tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!

²⁵⁴ tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (’orÿvo) instead of אוֹרֵהוּ (’orehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.

²⁵⁵ sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).

²⁵⁶ tn Heb “not pure in his eyes.”

²⁵⁷ tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.

²⁵⁸ sn These two chapters will be taken together under this title, although most commentators would assign Job 26:5-14 to Bildad and Job 27:7-23 to Zophar. Those sections will be noted as they emerge. For the sake of outlining, the following sections will be marked off: Job’s scorn for Bildad (26:2-4); a better picture of God’s greatness (26:5-14); Job’s protestation of innocence (27:2-6); and a picture of the condition of the wicked (27:7-23).

²⁵⁹ tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying “you have in no way helped the powerless.” The verb uses the singular form, for Job is replying to Bildad.

²⁶⁰ tn The “powerless” is expressed here by the negative before the word for “strength; power” – “him who has no power” (see GKC 482 §152.u, v).

²⁶¹ tn Heb “the arm [with] no strength.” Here too the negative expression is serving as a relative clause to modify “arm,” the symbol of strength and power, which by metonymy stands for the whole person. “Man of arm” denoted the strong in 22:8.

²⁶² tc The phrase לָרֹב (larov) means “to abundance” or “in a large quantity.” It is also used ironically like all these expressions. This makes very good sense, but some wish to see a closer parallel and so offer emendations. Reiske and Kissane thought “to the tender” for the word. But the timid are not the same as the ignorant and unwise. So Graetz supplied “to the boorish” by reading לְבָעַר (lÿba’ar). G. R. Driver did the same with less of a change: לַבּוֹר (labbor; HTR 29 [1936]: 172).

²⁶³ tn The verse begins with the preposition and the interrogative: אֶת־מִי (’et-mi, “with who[se help]?”). Others take it as the accusative particle introducing the indirect object: “for whom did you utter…” (see GKC 371 §117.gg). Both are possible.

²⁶⁴ tn Heb “has gone out from you.”

²⁶⁵ sn This is the section, Job 26:5-14, that many conclude makes better sense coming from the friend. But if it is attributed to Job, then he is showing he can surpass them in his treatise of the greatness of God.

²⁶⁶ tn The text has הָרְפָאִים (harÿfa’im, “the shades”), referring to the “dead,” or the elite among the dead (see Isa 14:9; 26:14; Ps 88:10 [11]). For further discussion, start with A. R. Johnson, The Vitality of the Individual, 88ff.

²⁶⁷ tn The verb is a Polal from חִיל (khil) which means “to tremble.” It shows that even these spirits cannot escape the terror.

²⁶⁸ tc Most commentators wish to lengthen the verse and make it more parallel, but nothing is gained by doing this.

²⁶⁹ tn Heb “Sheol.”

²⁷⁰ tn Heb “before him.”

²⁷¹ tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).

²⁷² sn The Hebrew word is צָפוֹן (tsafon). Some see here a reference to Mount Zaphon of the Ugaritic texts, the mountain that Baal made his home. The Hebrew writers often equate and contrast Mount Zion with this proud mountain of the north. Of course, the word just means north, and so in addition to any connotations for pagan mythology, it may just represent the northern skies – the stars. Since the parallel line speaks of the earth, that is probably all that was intended in this particular context.

²⁷³ sn There is an allusion to the creation account, for this word is תֹּהוּ (tohu), translated “without form” in Gen 1:2.

²⁷⁴ sn Buttenwieser suggests that Job had outgrown the idea of the earth on pillars, and was beginning to see it was suspended in space. But in v. 11 he will still refer to the pillars.

²⁷⁵ tn The verb means “to hold; to seize,” here in the sense of shutting up, enshrouding, or concealing.

²⁷⁶ tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (kese’, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisse’, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds.

²⁷⁷ tn The expression חֹק־חָג (khoq-khag) means “he has drawn a limit as a circle.” According to some the form should have been חָק־חוּג (khaq-khug, “He has traced a circle”). But others argues that the text is acceptable as is, and can be interpreted as “a limit he has circled.” The Hebrew verbal roots are חָקַק (khaqaq, “to engrave; to sketch out; to trace”) and חוּג (khug, “describe a circle”) respectively.

²⁷⁸ sn H. H. Rowley (Job [NCBC], 173) says these are the great mountains, perceived to hold up the sky.

²⁷⁹ sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror.

²⁸⁰ tn The verb רָגַע (raga’) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better.

²⁸¹ tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.”

²⁸² sn Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13).

²⁸³ tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.

²⁸⁴ sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).

²⁸⁵ tn Heb “the ends of his ways,” meaning “the fringes.”

²⁸⁶ tn Heb “how little is the word.” Here “little” means a “fraction” or an “echo.”

²⁸⁷ tn Grk “spiritual things.”

²⁸⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

²⁸⁹ tn Grk “ignorant.”

²⁹⁰ tn See the note on the word “slave” in 7:21.

²⁹¹ tn Grk “have greater propriety (or decorum, presentability).”

²⁹² tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

²⁹³ sn The questions in vv. 29-30 all expect a negative response.

²⁹⁴ tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.