¹ tn Or “rose like the sun” (NCV, TEV).

² tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

⁴ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

⁶ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

⁷ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

⁸ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

⁹ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

¹⁰ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

¹¹ tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.

¹² tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.”

¹³ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

¹⁴ sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.

¹⁵ tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).

¹⁶ tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.

¹⁷ sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.

¹⁸ tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

¹⁹ sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.

²⁰ sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.

²¹ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

²² tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.

²³ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

²⁴ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

²⁵ tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.

²⁶ tn Heb “goings forth of the sun.”

²⁷ tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.

²⁸ tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).

²⁹ tn Heb “head” or “top.”

³⁰ tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.

³¹ sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.

³² sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.

³³ tn Or “acceptable”; Heb “righteous” (so NASB).

³⁴ tn Heb “suck.”

³⁵ tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”

³⁶ tn Heb “forehead,” picturing Gad attacking prey.

³⁷ tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

³⁸ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

³⁹ tn Heb “heads” (in the sense of chieftains).

⁴⁰ sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).

⁴¹ sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.

⁴² tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”

⁴³ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

⁴⁴ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

⁴⁵ tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the mss and versions.

⁴⁶ tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

⁴⁷ tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

⁴⁸ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.

⁴⁹ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

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

⁵⁰ tn Or “western” (so NAB, NASB, NIV, NRSV); Heb “latter,” a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).

⁵¹ tn Heb “seed” (so KJV, ASV).

⁵² tn The Hebrew text includes “with your eyes,” but this is redundant in English and is left untranslated.

⁵³ tc Smr and some LXX mss read “they buried him,” that is, the Israelites. The MT reads “he buried him,” meaning in the context that “the Lord buried him.” This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses.

⁵⁴ tn Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.

⁵⁵ tn Heb “sap.” That is, he was still in possession of his faculties or liveliness.

⁵⁶ sn See Num 27:18.

⁵⁷ sn See Num 12:8; Deut 18:15-18.

⁵⁸ tn Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12.

⁵⁹ tn Heb “strong hand.”

⁶⁰ tn The Hebrew text of v. 12 reads literally, “with respect to all the strong hand and with respect to all the awesome greatness which Moses did before the eyes of all Israel.”

⁶¹ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁶² tn Heb “my voice.”

⁶³ tn Heb “according to.”

⁶⁴ tn Heb “according to your custom.”

⁶⁵ tn Heb “those who pursue.”

⁶⁶ tn Or “truth.”

⁶⁷ tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).

⁶⁸ tn Or “argue my case.”

⁶⁹ tn Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

⁷⁰ tn Heb “far from the wicked [is] deliverance.”

⁷¹ tn Heb “according to your customs.”

⁷² tn Heb “many [are] those who chase me and my enemies.”

⁷³ tn Heb “your word.”

⁷⁴ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

⁷⁵ tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.

⁷⁶ tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.

⁷⁷ tn The number “seven” is use rhetorically to suggest thoroughness.

⁷⁸ tn Heb “great peace [is] to the lovers of your law.”

⁷⁹ tn Heb “and there is no stumbling to them.”

⁸⁰ tn Heb “do.”

⁸¹ tn Heb “for all my ways [are] before you.”

⁸² tn Heb “may my cry approach before you.”

⁸³ tn Heb “may my appeal for mercy come before you.”

⁸⁴ tn Heb “according to your speech.”

⁸⁵ tn Heb “your word.”

⁸⁶ tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.

⁸⁷ tn Heb “my life.”

⁸⁸ tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.

⁸⁹ tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).

⁹⁰ tn Or “glory” (so most English versions).

⁹¹ tn The verb “covers” is understood by ellipsis (note the preceding line).

⁹² tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

⁹³ tn Heb “Lift up around your eyes and see!”

⁹⁴ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

⁹⁵ tn Heb “and it will tremble and be wide, your heart.”

⁹⁶ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

⁹⁷ tn Heb “an abundance of camels will cover you.”

⁹⁸ tn Heb “all of them, from Sheba.”

⁹⁹ tn Heb “and they will announce the praises of the Lord.”

¹⁰⁰ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

¹⁰¹ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

¹⁰² tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

¹⁰³ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

¹⁰⁴ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

¹⁰⁵ tn Heb “the ships of Tarshish.” See the note at 2:16.

¹⁰⁶ tn Heb “to the name of the Lord your God.”

¹⁰⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

¹⁰⁸ tn Heb “in my favor I will have compassion on you.”

¹⁰⁹ tn Or “led in procession.” The participle is passive.

¹¹⁰ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

¹¹¹ tn The infinitive absolute appears before the finite verb for emphasis.

¹¹² tn Or “holy place, sanctuary.”

¹¹³ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

¹¹⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

¹¹⁵ tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

¹¹⁶ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

¹¹⁷ tn Or “redeemer.” See the note at 41:14.

¹¹⁸ sn See 1:24 and 49:26.

¹¹⁹ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

¹²⁰ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

¹²¹ tn Or “peace” (KJV and many other English versions).

¹²² tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

¹²³ tn The words “sounds of” are supplied in the translation for stylistic reasons.

¹²⁴ tn The words “sounds of” are supplied in the translation for stylistic reasons.

¹²⁵ tn Heb “and your God for your splendor.”

¹²⁶ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

¹²⁷ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

¹²⁸ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

¹²⁹ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

¹³⁰ tn Heb “will become” (so NASB, NIV).

¹³¹ tn Heb “I, the Lord, in its time, I will quickly do it.”

¹³² tn Grk “And behold, a leper came.” 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).

sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

¹³³ tn Grk “a leper approaching, bowed low before him, saying.”

¹³⁴ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

¹³⁵ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

¹³⁶ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

¹³⁷ tn Grk “gift.”

¹³⁸ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

¹³⁹ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

¹⁴⁰ 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.

¹⁴¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did.

¹⁴² sn While in Matthew’s account the centurion came to him asking for help, Luke’s account (7:1-10) mentions that the centurion sent some Jewish elders as emissaries on his behalf.

¹⁴³ tn Grk “and saying, ‘Lord.’” The participle λέγων (legwn) at the beginning of v. 6 is redundant in English and has not been translated.

¹⁴⁴ tn The Greek term here is παῖς (pais), often used of a slave who was regarded with some degree of affection, possibly a personal servant (Luke 7:7 uses the more common term δοῦλος, doulos). See L&N 87.77.

¹⁴⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁶ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

¹⁴⁷ tn Grk “having soldiers under me.”

¹⁴⁸ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

¹⁴⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

¹⁵⁰ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

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

¹⁵² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁵³ tn Grk “and recline 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

sn 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.

¹⁵⁴ tn Grk “and Isaac and Jacob,” 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.

¹⁵⁵ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

¹⁵⁶ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

¹⁵⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁵⁸ tn Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive participle of the verb βάλλω (ballw, “to throw”). This indicates the severity of her sickness.

¹⁵⁹ tn Here καί (kai) has been translated as “then.”

¹⁶⁰ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

¹⁶¹ tn Grk “was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.

¹⁶² sn A quotation from Isa 53:4.

¹⁶³ tc ‡ Codex B and some Sahidic mss read simply ὄχλον (oclon, “crowd”), the reading that NA²⁷ follows; the first hand of א, as well as ˹ and a few others, has ὄχλους (oclous, “crowds”); other witnesses read πολὺν ὄχλον (polun oclon, “a large crowd”). But the reading most likely to be original seems to be πολλούς ὄχλους (pollou" oclou"). It is found in א² C L Θ 0233 ˹³ 33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”

¹⁶⁴ tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.

¹⁶⁵ tn Here καί (kai) has been translated as “then.”

¹⁶⁶ tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.

¹⁶⁷ sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost.

¹⁶⁸ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

¹⁶⁹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

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

¹⁷¹ tc ‡ Most mss (C L W Θ 0250 Ë^1,13 Ï lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 and a few others), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA²⁷ includes the pronoun in brackets, indicating doubt as to its authenticity.

¹⁷² sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.

¹⁷³ sn A boat that held all the disciples would be of significant size.

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

¹⁷⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

¹⁷⁷ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

¹⁷⁸ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

¹⁷⁹ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

¹⁸⁰ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

¹⁸¹ tc The textual tradition here is quite complicated. A number of mss (B C [Δ] Θ al sy^s,p,h) read “Gadarenes,” which is the better reading here. Many other mss (א² L W Ë^1,13 Ï [sy^hmg] bo) have “Gergesenes.” Others (892^c latt sy^hmg sa mae) have “Gerasenes,” which is the reading followed in Luke 8:26. The difference between Matthew and Luke may be due to uses of variant regional terms.

sn The region of the Gadarenes would be in Gentile territory on the southeastern side of the Sea of Galilee across from Galilee. Luke 8:26 and Mark 5:1 record this miracle as occurring “in the region of the Gerasenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

¹⁸² tn Grk “And behold, they cried out, saying.” 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). The participle λέγοντες (legontes) is redundant and has not been translated.

¹⁸³ tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

¹⁸⁴ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

¹⁸⁵ tn Here δέ (de) has not been translated.

¹⁸⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

¹⁸⁷ tn Grk “And he said to them.”

¹⁸⁸ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

¹⁸⁹ tn Here δέ (de) has not been translated.

¹⁹⁰ tn Or “city.” But see the sn on “Gadarenes” in 8:28.

¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

¹⁹² tn Or “city.”