¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “I, with my heart to build a house of rest for the ark of the covenant of the Lord and for a stool of the feet of our God.”

³ tn Heb “for my name.”

⁴ tn Heb “out of all the house of my father to become king over all Israel permanently.”

⁵ tn Or “for.”

⁶ tn Heb “and among the sons of my father he desired to make me king over all Israel.”

⁷ tn Heb “from all my sons, for many sons the Lord has given to me, he chose Solomon my son to sit on the throne of the kingdom of the Lord over Israel.”

⁸ tn Heb “if he is strong to do my commands and my regulations like this day.”

⁹ tn The words “I say this” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

¹⁰ tn Heb “Watch! Seek!”

¹¹ tn Heb “know.”

¹² tn Heb “with a complete heart and a willing being.”

¹³ tn Heb “he will allow himself to be found by you.”

¹⁴ tn Heb “see.”

¹⁵ tn Heb “for the porch.” The word “temple” was supplied in the translation for clarity.

¹⁶ tn Or “storerooms.”

¹⁷ tn Heb “house.”

¹⁸ tn The words “he gave him” are supplied in the translation for clarity and for stylistic reasons.

¹⁹ tn Heb “the pattern of all which was in the spirit with him.”

²⁰ tn The words “he gave him the regulations” are supplied in the translation for clarity and for stylistic reasons.

²¹ tn The words “he gave him” are supplied in the translation for clarity and for stylistic reasons.

²² tn Heb “for the gold, by the weight, for the gold, for all the items of service and service, for all the items of silver by weight for all the items of service and service.”

²³ tn The words “he gave him” are supplied in the translation for clarity and for stylistic reasons.

²⁴ tc The Hebrew text reads מֶרְכָּבָה (merkavah, “chariot”), but the final he (ה) is probably dittographic – note the prefixed he (ה) on the immediately following word. It is preferable to read מֶרְכָּב (merkav, “seat”).

²⁵ tc The Hebrew text does not have “their wings,” but the word כְּנָפַיִם (kÿnafayim, “wings”) has probably been accidentally omitted by homoioteleuton. Note that the immediately preceding לְפֹרְשִׂים (lÿforsim) also ends in mem (ם).

²⁶ tn The words “David said” are supplied in the translation for clarification and for stylistic reasons.

²⁷ tn Heb “the whole in writing from the hand of the Lord upon me, he gave insight [for] all the workings of the plan.”

²⁸ tn Or perhaps, “don’t be discouraged.”

²⁹ tn Heb “and with you in all work, for every willing [one] in skill for all service.”

³⁰ tn Heb “and the officials and all the people to all your words.”

³¹ sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.

³² tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.

³³ sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.

³⁴ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

³⁵ tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.

³⁶ tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

³⁷ tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

³⁸ tn “Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”

³⁹ tn Grk “because of whom,” introducing a subordinate clause to the first part of the verse.

⁴⁰ tn Or “blasphemed,” “reviled,” “treated with contempt.”

⁴¹ tn Grk “to whom,” introducing a subordinate relative clause.

⁴² tn Grk “the ancient judgment.”

⁴³ tn Grk “is not idle.”

⁴⁴ tn Greek has “and their.” As introducing a synonymous parallel, it is superfluous in English.

⁴⁵ tn The participle ἁμαρτησάντων (Jamarthsantwn) could either be attributive (“who sinned”) or adverbial (“when they sinned”). The relation to the judgment of the false teachers in v. 3 suggests that the objects of God’s judgment are not in question, but the time frame for the execution of justice is. If the participle is taken temporally, the point of comparison is not as acute. The objection that the illustrations following (the flood, Sodom and Gomorrah) are viewed temporally does not mitigate this translation, for in both instances only the time of executing judgment is in view. Further, in both instances the OT notes that God withheld punishment for a long time.

⁴⁶ tn Grk “casting them into Tartarus” or “holding them captive in Tartarus.” This verb, ταρταρόω (tartarow), occurs only here in the NT, but its meaning is clearly established in both Hellenistic and Jewish literature. “Tartarus [was] thought of by the Greeks as a subterranean place lower than Hades where divine punishment was meted out, and so regarded in Israelite apocalyptic as well” (BDAG 991 s.v.). Grammatically, it has been translated as an indicative because it is an attendant circumstance participle.

⁴⁷ tn Grk “handed them over.”

⁴⁸ tc The reading σειραῖς (seirai", “chains”) is found in Ì⁷² P Ψ 33 1739 Ï vg sy, while σιροῖς (sirois [or σειροῖς, seirois], “pits”) is found in א A B C 81 pc. The evidence is thus fairly evenly divided. Internally, the reading adopted here (σειραῖς) is a rarer term, perhaps prompting some scribes to replace it with the more common word. However, this more common term is not a synonym and hence does not follow the normal pattern of scribes. As well, the use of the genitive ζόφου (zofou) in “chains of darkness” is a bit awkward (a rare genitive of place), perhaps prompting some scribes to change the imagery to “pits of darkness” (in which case ζόφου is an attributive genitive). A further point that complicates the issue is the relationship of 2 Peter to Jude. Jude’s parallel (v. 6) has δεσμοῖς (desmois, “chains”). Apart from the issue of whether 2 Peter used Jude or Jude used 2 Peter, this parallel suggests one of two possibilities: either (1) since these two books obviously have a literary relationship, σειραῖς is original, or (2) early scribes, recognizing that these two books shared their material, changed σειροῖς to σειραῖς to conform the wording, at least conceptually, to Jude 6. On balance, σειραῖς looks to be original because scribes were not prone to harmonize extensively between books other than the Gospels (although 2 Peter and Jude do display some of this harmonizing). Further, such harmonization is often, if not usually, verbally exact, but δεσμοῖς is not a variant here.

⁴⁹ tn The genitive ζόφου (zofou) is taken as a genitive of place. See previous note for discussion.

⁵⁰ tn “Along with seven others” is implied in the cryptic, “the eighth, Noah.” A more literal translation thus would be, “he did protect Noah [as] the eighth…”

⁵¹ tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4.

⁵² tn Grk “a world of the ungodly.”

⁵³ tc Several important witnesses omit καταστροφῇ (katastrofh, “destruction”; such as Ì^72* B C* 1241 1739 1881 pc), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]).

tn Or “ruin,” or “extinction.” The first part of this verse more literally reads “And [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.”

sn The destruction of Sodom and Gomorrah is detailed in Gen 18:16—19:29.

⁵⁴ tn The perfect participle τεθεικώς (teqeikw") suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.”

⁵⁵ tn “To serve as” is not in Greek but is implied in the object-complement construction.

⁵⁶ tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”

⁵⁷ tn Or “unprincipled.”

⁵⁸ tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”

⁵⁹ tn Grk “that righteous man tormented his righteous soul.”

⁶⁰ tn Grk “by lawless deeds, in seeing and hearing [them].”

⁶¹ tn The Greek is one long conditional sentence, from v. 4 to v. 10a. 2Pet 2:4-8 constitute the protasis; vv. 9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis – “if so,” or “if God did these things” – is needed in English translation.

⁶² tn Grk “from trial,” or possibly “from temptation” (though this second meaning for πειρασμός (peirasmo") does not fit the context in which Noah and Lot are seen as in the midst of trials, not temptation).

⁶³ tn The adverbial participle κολαζομένους (kolazomenou") can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is “to keep the ungodly in a state of punishment until the day of judgment.” If subsequent, the meaning is “to keep the ungodly to be punished at the day of judgment.” Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1-10 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3 – that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.

⁶⁴ tn Grk “those who go after the flesh in [its] lust.”

⁶⁵ tn There is no “and” in Greek; it is supplied for the sake of English convention.

⁶⁶ tn The translation takes βλασφημοῦντες (blasfhmounte") as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, “they do not tremble when they blaspheme”).

⁶⁷ tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.

⁶⁸ tn Grk “whereas.”

⁶⁹ tn Grk “who are greater in strength and power.” What is being compared, however, could either be the false teachers or “the glorious ones,” in which case “angels” would refer to good angels and “the glorious ones” to evil angels.

⁷⁰ tn Or “insulting.” The word comes from the same root as the term found in v. 10 (“insult”), v. 12 (“insulting”), and v. 2 (“will be slandered”). The author is fond of building his case by the repetition of a word in a slightly different context so that the readers make the necessary connection. English usage cannot always convey this connection because a given word in one language cannot always be translated the same way in another.

⁷¹ tc ‡ Some witnesses lack παρὰ κυρίῳ (para kuriw; so A Ψ 33 81 1505 1881 2464 al vg co), while others have the genitive παρὰ κυρίου (para kuriou; so Ì⁷² 1241 al sy^ph,h**). The majority of witnesses (including א B C P 1739 Ï) read the dative παρὰ κυρίῳ. The genitive expression suggests that angels would not pronounce a judgment on “the glorious ones” from the Lord, while the dative indicates that angels would not pronounce a judgment on “the glorious ones” in the presence of the Lord. The parallel in Jude 9 speaks of a reviling judgment against the devil in which the prepositional phrase is entirely absent. At the same time, in that parallel Michael does say, “The Lord rebuke you.” (Hence, he is offering something of a judgment from the Lord.) The best options externally are the dative or the omission of the phrase, but a decision is difficult. Internally, the omission may possibly be a motivated reading in that it finds a parallel in Jude 9 (where no prepositional phrase is used). All things considered, the dative is to be preferred, though with much reservation.

⁷² tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.

⁷³ tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.”

⁷⁴ tn Grk “born for capture and destruction.”

⁷⁵ tn Grk “with [reference to] whom.”

⁷⁶ tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.

⁷⁷ tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autwn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.

⁷⁸ tn There is a play on words in Greek, but this is difficult to express adequately in English. The verb ἀδικέω (adikew) as a passive means “to suffer harm,” or “to suffer an injustice.” The noun ἀδικία (adikia) means “unrighteousness.” Since the Greek verb has a wider field of meaning than the English, to translate it as suffer an injustice is unwarranted, for it implicitly attributes evil to God. As R. Bauckham notes, “in English it is impossible to translate ἀδικούμενοι as a morally neutral term and ἀδικίας with a morally pejorative term, while retaining the play on words” (Jude, 2 Peter [WBC], 265).

⁷⁹ tn Grk “considering carousing in the daytime a pleasure.”

⁸⁰ tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entrufwnte") is a cognate to the noun τρυφή (trufh, “carousing”) used earlier in the verse.

⁸¹ tn Grk “having eyes.” See note on “men” at the beginning of v. 12.

⁸² tn Grk “full of an adulteress.”

⁸³ tn Grk “and unceasing from sin.” Some translate this “insatiable for sin,” but such a translation is based on a textual variant with inadequate support.

⁸⁴ tn Grk “enticing.” See note on “men” at the beginning of v. 12.

⁸⁵ tn “People” is literally “souls.” The term ψυχή (yuch) can refer to one’s soul, one’s life, or oneself.

⁸⁶ tn Grk “having hearts trained in greediness, children of cursing.” The participles continue the general description of the false teachers, without strong grammatical connection. The genitive κατάρας (kataras, “of cursing”) is taken attributively here.

⁸⁷ tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA²⁷ reads “Bosor,” an otherwise unattested form of the name of Balaam’s father.

⁸⁸ tn “Wages of unrighteousness” in Greek is the same expression found in v. 13, “wages for harmful ways.” The repetition makes the link between the false teachers and Balaam more concrete.

⁸⁹ tn Grk “but he had a rebuke.”

⁹⁰ tn The Greek word ἄφωνος (afwno") means “mute, silent” or “incapable of speech.” For reasons of English style the word “dumb” was used in the translation. Despite the potential for misunderstanding (since “dumb” can refer to a lack of intellectual capability) more dynamic glosses were judged to be inelegant.

⁹¹ tn Grk “a voice of a (man/person).”

⁹² sn Balaam’s activities are detailed in Num 22—24 (see also Num 31:8, 16).

⁹³ tn Although some translations have simply “these” or “these people,” since in v. 14 they are described as having eyes “full of an adulteress,” men are in view.

⁹⁴ tn Grk “utter darkness of darkness.” Verse 4 speaks of wicked angels presently in “chains of utter darkness,” while the final fate of the false teachers is a darker place still.

⁹⁵ tn Grk “high-sounding words of futility.”

⁹⁶ tn Grk “they entice.”

⁹⁷ tn Grk “with the lusts of the flesh, with debauchery.”

⁹⁸ tn Grk “those.”

⁹⁹ tn Or “those who are barely escaping.”

¹⁰⁰ tn Or “deceit.”

¹⁰¹ tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (Juparconte", “while being”).

¹⁰² tn Grk “them.”

¹⁰³ tn Grk “slaves of.” See the note on the word “slave” in 1:1.

¹⁰⁴ tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences.

¹⁰⁵ tn Grk “for by what someone is overcome, to this he is enslaved.”

¹⁰⁶ tn Grk “defilements”; “contaminations”; “pollutions.”

¹⁰⁷ sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.

¹⁰⁸ tn Grk “(and/but) they.”

¹⁰⁹ tn Grk “they again, after becoming entangled in them, are overcome by them.”

¹¹⁰ tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.

¹¹¹ tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.

¹¹² tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

¹¹³ tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. βόρβορος). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above.

¹¹⁴ sn Beginning with 5:1, the verse numbers through 5:15 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:14 HT, 5:2 ET = 5:1 HT, 5:3 ET = 5:2 HT, etc., through 5:15 ET = 5:14 HT. From 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

¹¹⁵ tn The Hebrew verb גָדַד (gadad) can be translated “slash yourself” or “gather in troops.” A number of English translations are based on the latter meaning (e.g., NASB, NIV, NLT).

sn Slash yourself. Slashing one’s body was a form of mourning. See Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5.

¹¹⁶ tn Heb “daughter of a troop of warriors.”

sn The daughter surrounded by soldiers is an image of the city of Jerusalem under siege (note the address “Daughter Jerusalem” in 4:8).

¹¹⁷ tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”

sn Striking a king with a scepter, a symbol of rulership, would be especially ironic and humiliating.

¹¹⁸ tn Traditionally, “the judge of Israel” (so KJV, NASB).

¹¹⁹ sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.

map For location of Bethlehem see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

¹²⁰ tn Heb “being small.” Some omit לִהְיוֹת (lihyot, “being”) because it fits awkwardly and appears again in the next line.

¹²¹ tn Heb “from you for me one will go out to be a ruler over Israel.”

¹²² tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

¹²³ tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mimey ’olam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.

sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15).

¹²⁴ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

¹²⁵ tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.

¹²⁶ tn The words “to their enemies” are supplied in the translation for clarification.

¹²⁷ sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.

¹²⁸ sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.

¹²⁹ tn Heb “his”; the referent (the king) has been specified in the translation for clarity.

¹³⁰ tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.

sn The rest of the king’s brothers are the coming king’s fellow Judahites, while the sons of Israel are the northern tribes. The verse pictures the reunification of the nation under the Davidic king. See Isa 11:12-13; Jer 31:2-6, 15-20; Ezek 37; Hos 1:11; 3:5.

¹³¹ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

¹³² tn The words “the people” are supplied in the translation for clarification.

¹³³ tn Heb “by the majesty of the name of the Lord his God.”

¹³⁴ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

¹³⁵ tn Heb “be great.”

¹³⁶ tn Or “to the ends of.”

¹³⁷ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

¹³⁸ tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

¹³⁹ tn Heb “raise up.”

¹⁴⁰ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

¹⁴¹ tn Heb “shepherds.”

¹⁴² tn Heb “and eight leaders of men.”

¹⁴³ tn Or perhaps “break”; or “defeat.”

¹⁴⁴ sn According to Gen 10:8-12, Nimrod, who was famous as a warrior and hunter, founded Assyria.

¹⁴⁵ tc The MT reads “in her gates,” but the text should be emended to בַּפְּתִיחָה (baptikhah, “with a drawn sword”).

¹⁴⁶ tn Heb “he”; the referent (the coming king) has been specified in the translation for clarity.

¹⁴⁷ tn Heb “the remnant of” (also in v. 8).

¹⁴⁸ tn Heb “will be.”

¹⁴⁹ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

¹⁵⁰ tn Heb “that does not hope for man, and does not wait for the sons of men.”

sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the Lord, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2 Sam 17:12). This interpretation would be consistent with the image of v. 7.

¹⁵¹ tn The words “its prey” are supplied in the translation for clarification.

¹⁵² tn Heb “and there is no deliverer.”

¹⁵³ tn Heb “let your hand be lifted against your adversaries.”

¹⁵⁴ tn Heb “be cut off.”

¹⁵⁵ tn Heb “cut off” (also in the following verse).

¹⁵⁶ tn Heb “magic charms” (so NCV, TEV); NIV, NLT “witchcraft”; NAB “the means of divination.” The precise meaning of this Hebrew word is uncertain, but note its use in Isa 47:9, 12.

¹⁵⁷ tn Heb “from your hands.”

¹⁵⁸ tn Heb “and you will not have omen-readers.”

¹⁵⁹ tn Or “Asherah poles.”

sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4). The Lord states that he will destroy these images, something the Israelites themselves should have done but failed to do.

¹⁶⁰ tn The MT reads “your cities,” but many emend the text to צִרֶיךָ (tsirekha, “your images”) or עֲצַבֶּיךָ (’atsbbekha, “your idols”).

¹⁶¹ tn Heb “I will accomplish in anger and in rage, vengeance on the nations who do not listen.”

¹⁶² tn Grk “Now it happened that one.” 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.

¹⁶³ tn Grk “to eat bread,” an idiom for participating in a meal.

¹⁶⁴ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

¹⁶⁵ sn See the note on Pharisees in 5:17.

¹⁶⁶ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

¹⁶⁷ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁸ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

¹⁶⁹ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

¹⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

¹⁷¹ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

¹⁷² tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

¹⁷³ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

¹⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

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

¹⁷⁶ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

¹⁷⁷ tn Or “and let him go.”

¹⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

¹⁸⁰ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

¹⁸¹ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

¹⁸² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁸⁴ tn Grk “those who were invited.”

¹⁸⁵ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

¹⁸⁶ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

¹⁸⁷ tn Grk “do not recline in the place of honor.” 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.

¹⁸⁸ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

¹⁸⁹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁹⁰ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

¹⁹¹ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

¹⁹² tn Grk “the one who invited you.”

¹⁹³ tn Grk “Go up higher.” This means to move to a more important place.

¹⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

¹⁹⁵ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

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

¹⁹⁷ sn That is, the leader of the Pharisees (v. 1).

¹⁹⁸ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

¹⁹⁹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

²⁰⁰ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

²⁰¹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

²⁰² sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

²⁰³ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁰⁴ sn You will be blessed. God notes and approves of such generosity.

²⁰⁵ sn The passive verb will be repaid looks at God’s commendation.

²⁰⁶ tn Here δέ (de) has not been translated.

²⁰⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁰⁸ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

²⁰⁹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

²¹⁰ 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.

²¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²¹² tn Or “dinner.”

²¹³ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

²¹⁴ tn The word “guests” is not in the Greek text but is implied.

²¹⁵ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁶ tn Or “dinner.”

²¹⁷ tn See the note on the word “slave” in 7:2.

²¹⁸ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

²¹⁹ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

²²⁰ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

²²¹ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

²²² tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

²²³ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

²²⁴ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

²²⁵ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

²²⁶ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

²²⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

²²⁸ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

²²⁹ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

²³⁰ tn Or “town.”

²³¹ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

²³² tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²³³ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

²³⁴ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

²³⁵ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

²³⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²³⁷ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

²³⁸ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

²³⁹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

²⁴⁰ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²⁴¹ sn So that my house will be filled. God will bless many people.

²⁴² tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

²⁴³ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

²⁴⁴ tn Or “dinner.”

²⁴⁵ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

²⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁴⁷ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

²⁴⁸ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

²⁴⁹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

²⁵⁰ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

²⁵¹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

²⁵² tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

²⁵³ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

²⁵⁴ tn The participle θέντος (qentos) has been taken temporally.

²⁵⁵ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

²⁵⁶ 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.

²⁵⁷ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

²⁵⁸ tn Grk “make fun of him, saying.”

²⁵⁹ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

²⁶⁰ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

²⁶¹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

²⁶² tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

²⁶³ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

²⁶⁴ tn Grk “a messenger.”

²⁶⁵ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

²⁶⁶ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

²⁶⁷ tn Grk “Now salt…”; here οὖν has not been translated.

sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

²⁶⁸ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

²⁶⁹ tn Or “It is not useful” (L&N 65.32).

²⁷⁰ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

²⁷¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).