¹ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

² tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

³ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

⁴ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

⁵ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

⁶ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

⁷ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

⁸ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

⁹ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

¹⁰ tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.

¹¹ tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

¹² tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).

¹³ tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).

¹⁴ tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.

¹⁵ tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.

¹⁶ tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).

¹⁷ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

¹⁸ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

¹⁹ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

²⁰ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

²¹ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

²² sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

²³ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

²⁴ sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

²⁵ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

²⁶ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

²⁷ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

²⁸ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

²⁹ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

³⁰ tn “But” has been supplied here.

³¹ tn Here “and” has been supplied.

³² tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.

³³ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

³⁴ sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

³⁵ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

³⁶ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

³⁷ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

³⁸ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

³⁹ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

⁴⁰ tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.

⁴¹ tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.

⁴² tn The verb is again a prophetic perfect.

⁴³ tn This is a prophetic perfect.

⁴⁴ tn This verb is imperfect tense.

⁴⁵ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

⁴⁶ tn The form is an imperfect.

⁴⁷ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

⁴⁸ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

⁴⁹ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

⁵⁰ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

⁵¹ tn The verb is imperfect.

⁵² sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.

⁵³ tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.

⁵⁴ sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.

⁵⁵ tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.

⁵⁶ sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

⁵⁷ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

⁵⁸ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

⁵⁹ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

⁶⁰ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

⁶¹ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

⁶² tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

⁶³ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

⁶⁴ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

⁶⁵ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

⁶⁶ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

⁶⁷ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

⁶⁸ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

⁶⁹ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

⁷⁰ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

⁷¹ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

⁷² tn Heb “for him” (referring to Israel as a whole).

⁷³ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

⁷⁴ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

⁷⁵ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

⁷⁶ tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

⁷⁷ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

⁷⁸ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

⁷⁹ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

⁸⁰ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

⁸¹ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁴ tn Or “should pray at all times” (L&N 67.88).

⁸⁵ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

⁸⁶ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

⁸⁷ tn Or “town.”

⁸⁸ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

⁸⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

⁹⁰ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

⁹¹ tn Or “town.”

⁹² tn This is an iterative imperfect; the widow did this on numerous occasions.

⁹³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁴ tn Grk “after these things.”

⁹⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

⁹⁶ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

⁹⁷ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

⁹⁸ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

⁹⁹ tn Here δέ (de) has not been translated.

¹⁰⁰ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

¹⁰¹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

¹⁰² sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

¹⁰³ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

¹⁰⁴ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

¹⁰⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

¹⁰⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

¹⁰⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

¹⁰⁸ sn See the note on Pharisees in 5:17.

¹⁰⁹ sn See the note on tax collectors in 3:12.

¹¹⁰ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

¹¹¹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

¹¹² tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

¹¹³ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

¹¹⁴ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

¹¹⁵ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

¹¹⁶ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

¹¹⁷ tn Or “I tithe.”

¹¹⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

¹¹⁹ tn Grk “even lift up his eyes” (an idiom).

¹²⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

¹²¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

¹²² sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

¹²³ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

¹²⁴ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

¹²⁵ tn Grk “they.”

¹²⁶ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

¹²⁷ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

¹²⁸ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

¹²⁹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

¹³⁰ 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.

¹³¹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

¹³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹³³ sn On receive see John 1:12.

¹³⁴ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

¹³⁵ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

¹³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹³⁷ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

¹³⁸ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

¹³⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁰ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

¹⁴¹ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

¹⁴² tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴³ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

¹⁴⁴ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

¹⁴⁵ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

¹⁴⁶ sn See Luke 14:33.

¹⁴⁷ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁴⁸ sn See Luke 1:50-53; 6:20-23; 14:12-14.

¹⁴⁹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

¹⁵¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

¹⁵² tn Or “very distressed” (L&N 25.277).

¹⁵³ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

tn Grk “him.”

¹⁵⁴ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

¹⁵⁵ 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.

¹⁵⁶ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

¹⁵⁸ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

¹⁵⁹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

¹⁶⁰ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

¹⁶¹ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

¹⁶² tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

¹⁶³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁶⁶ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

¹⁶⁷ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

¹⁶⁸ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

¹⁶⁹ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

¹⁷⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁷³ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

¹⁷⁴ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

¹⁷⁵ sn See Luke 22:63; 23:11, 36.

¹⁷⁶ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

¹⁷⁷ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

¹⁷⁸ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

¹⁷⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

¹⁸⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹⁸¹ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

¹⁸² tn Grk “And this.” Here καί (kai) has not been translated.

¹⁸³ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

¹⁸⁴ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

¹⁸⁵ tn Grk “Now 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.

¹⁸⁶ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

¹⁸⁷ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

¹⁸⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

¹⁸⁹ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

¹⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

¹⁹¹ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

¹⁹² sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

¹⁹³ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

¹⁹⁴ sn That is, those who were at the front of the procession.

¹⁹⁵ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

¹⁹⁶ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

¹⁹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

¹⁹⁸ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

¹⁹⁹ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

²⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁰¹ tn Grk “said.”

²⁰² tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

²⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁴ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

²⁰⁵ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

²⁰⁶ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

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

²⁰⁸ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

²⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁰ tn The word “too” has been supplied for stylistic reasons.

²¹¹ tn Heb “give ear,” the Hiphil denominative verb from “ear.”

²¹² tn Heb “hear all my words.”

²¹³ tn The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open…speak.”

²¹⁴ sn H. H. Rowley (Job [NCBC], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him.

²¹⁵ tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.

²¹⁶ tn More literally, “and the knowledge of my lips they will speak purely.”

²¹⁷ tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God.

tn The verb תְּחַיֵּנִי (tÿkhayyeni) is the Piel imperfect of the verb “to live.” It can mean “gives me life,” but it can also me “quickens me, enlivens me.”

²¹⁸ tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense.

²¹⁹ tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.

²²⁰ tc The noun means “my pressure; my burden” in the light of the verb אָכֲף (’akhaf, “to press on; to grip tightly”). In the parallel passages the text used “hand” and “rod” in the hand to terrify. The LXX has “hand” here for this word. But simply changing it to “hand” is ruled out because the verb is masculine.

²²¹ tn See Job 9:34 and 13:21.

²²² tn Heb “in my ears.”

²²³ sn See Job 9:21; 10:7; 23:7; 27:4; ch. 31.

²²⁴ tn The word is a hapax legomenon; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.”

²²⁵ sn See Job 10:13ff.; 19:6ff.; and 13:24.

²²⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

²²⁷ tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4 – with metathesis – meaning “pretexts” (תֹּאֲנוֹת, to’anot); this is followed by NAB, NASB.

²²⁸ sn See Job 13:27.

²²⁹ tn The meaning of this verb is “this is my answer to you.”

²³⁰ tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.

²³¹ tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.

²³² tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.

²³³ tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

²³⁴ tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

²³⁵ tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”

²³⁶ tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.

²³⁷ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

²³⁸ tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

²³⁹ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

²⁴⁰ tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

²⁴¹ tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.

²⁴² tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.

²⁴³ tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”

²⁴⁴ tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).

²⁴⁵ sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

²⁴⁶ tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

²⁴⁷ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

²⁴⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

²⁴⁹ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

²⁵⁰ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

²⁵¹ tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.

²⁵² tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.

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

²⁵⁴ tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence.

²⁵⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

²⁵⁶ tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

²⁵⁷ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

²⁵⁸ tn Heb “to men.”

²⁵⁹ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

²⁶⁰ sn See note on “him” in v. 24.

²⁶¹ sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.

²⁶² tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.

²⁶³ tn Heb “if there are words.”

²⁶⁴ tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

²⁶⁵ tn The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”

²⁶⁶ tn That is, “letter of recommendation.”

²⁶⁷ tn Or “making plain.”

²⁶⁸ tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).

²⁶⁹ sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.

²⁷⁰ tn Or “competent.”

²⁷¹ tn Or “competence.”

²⁷² tn Or “competent.”

²⁷³ sn This new covenant is promised in Jer 31:31-34; 32:40.

²⁷⁴ tn Grk “on stones”; but since this is clearly an allusion to the tablets of the Decalogue (see 2 Cor 3:3) the word “tablets” was supplied in the translation to make the connection clear.

²⁷⁵ tn Grk “so that the sons of Israel.”

²⁷⁶ sn The glory of his face. When Moses came down from Mt. Sinai with the tablets of the Decalogue, the people were afraid to approach him because his face was so radiant (Exod 34:29-30).

²⁷⁷ tn The words “a glory” are not in the Greek text, but the reference to “glory” has been repeated from the previous clause for clarity.

²⁷⁸ tn Or “which was transitory.” Traditionally this phrase is translated as “which was fading away.” The verb καταργέω in the corpus Paulinum uniformly has the meaning “to render inoperative, ineffective”; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.

²⁷⁹ tn Grk “how will not rather the ministry of the Spirit be with glory?”

²⁸⁰ tn Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”

²⁸¹ tn Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”

²⁸² tn Traditionally, “abound.”

²⁸³ tn Grk “in this case.”

²⁸⁴ tn The words “of what replaced it” are not in the Greek text, but have been supplied to clarify the meaning.

²⁸⁵ tn Or “what was fading away.” See note on “which was made ineffective” in v. 7.

²⁸⁶ tn Or “through” (διά, dia).

²⁸⁷ tn Or “what is permanent.”

²⁸⁸ tn Or “we employ great openness of speech.”

²⁸⁹ tn Grk “the sons of Israel.”

²⁹⁰ tn Or “from gazing intently.”

²⁹¹ tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.

²⁹² tn Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7.

²⁹³ tn Grk “their minds were hardened.”

²⁹⁴ tn Grk “the same veil remains at the reading of the old covenant”; the phrase “they hear” has been introduced (“when they hear the old covenant read”) to make the link with the “Israelites” (v. 13) whose minds were closed (v. 14a) more obvious to the reader.

²⁹⁵ tn Or “only in Christ is it eliminated.”

²⁹⁶ tn Grk “their heart.”

²⁹⁷ tn Or perhaps “when(ever) he turns,” referring to Moses.

²⁹⁸ sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day.

²⁹⁹ tn Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.

³⁰⁰ tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”

³⁰¹ tn Grk “from glory to glory.”

³⁰² tn Grk “just as from.”

³⁰³ tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumato") has been translated as a genitive of apposition.