¹ tn Heb “a young man and tender.”

² tn Heb “and according to all my strength.”

³ tn Heb “the gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.”

⁴ tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver.

⁵ tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, the people donated 168.3 tons (153,000 kg) of gold, 336.5 tons (306,000 kg) of silver, 605.7 tons (550,800 kg) of bronze, and 3,365 tons (3,060,000 kg) of iron.

⁶ tn On the “daric” as a unit of measure, see BDB 204 s.v. דַּרְכְּמוֹן. Some have regarded the daric as a minted coin, perhaps even referring to the Greek drachma, but this is less likely.

sn The daric was a unit of weight perhaps equal to between 8 and 9 grams (just under one-third of an ounce), so 10,000 darics of gold would weigh between 80 and 90 kilograms (between 176 and 198 pounds).

⁷ tn The word “precious” is supplied in the translation for clarification.

⁸ tn Heb “with a complete heart.”

⁹ tn Heb “was rejoiced with great joy.”

¹⁰ tn Heb “assembly, and David said.” The words “and David said” are redundant according to contemporary English style and have not been included in the translation.

¹¹ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

¹² tn Heb “head.”

¹³ tn Heb “wealth and honor [are] from before you.”

¹⁴ tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”

¹⁵ tn Heb “that we should retain strength to contribute like this.”

¹⁶ tn Heb “and from you we have given to you.”

¹⁷ tn Heb “fathers” (also in vv. 18, 20).

¹⁸ tn Or perhaps “hope.”

¹⁹ tn Heb “a heart.”

²⁰ tn Heb “with integrity of heart.”

²¹ tn Heb “keep this permanently with respect to the motive of the thoughts of the heart of your people, and make firm their heart to you.”

²² tn Heb “and to Solomon my son give a complete heart to keep your commands, your rules and your regulations, and to do everything, and to build the palace [for] which I have prepared.”

²³ tn Heb “they ate and drank.”

²⁴ tn Heb “with great joy.”

²⁵ sn See 1 Chr 23:1, where David had previously designated Solomon as king over Israel.

²⁶ tn Heb “listened to him.”

²⁷ tn Heb “placed a hand under Solomon the king.”

²⁸ tn Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”

²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁰ tn Heb “satisfied with days, wealth, and honor.”

³¹ tn Heb “and the events of David the king, the former and the latter, look they are written in the annals of Samuel the seer, and in the annals of Nathan the prophet, and in the annals of Gad the seer.”

³² tn Heb “with all his reign and his might, and the times which passed over him and over Israel and over all the kingdoms of the lands.”

³³ tn Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω (grafw) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)

³⁴ tn The relative pronoun is plural, indicating that the following statement is true about both letters.

³⁵ tn Or “I have stirred up, aroused.” The translation treats the present tense verb as a conative present.

³⁶ tn Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.

³⁷ tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember” – predictions and commandment.

³⁸ tn Grk “words.” In conjunction with πρόειπον (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.

³⁹ sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prwton ginwskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers.

⁴⁰ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is loosely dependent on the infinitive in v. 2 (“[I want you] to recall”), perhaps in a telic sense (thus, “[I want you] to recall…[and especially] to understand this as foremost”). The following statement then would constitute the main predictions with which the author was presently concerned. An alternative is to take it imperativally: “Above all, know this.” In this instance, however, there is little semantic difference (since a telic participle and imperatival participle end up urging an action). Cf. also 2 Pet 1:20.

⁴¹ tn The Greek reads “scoffers in their scoffing” for “blatant scoffers.” The use of the cognate dative is a Semitism designed to intensify the word it is related to. The idiom is foreign to English. As a Semitism, it is further incidental evidence of the authenticity of the letter (see the note on “Simeon” in 1:1 for other evidence).

⁴² tn Grk “going according to their own evil urges.”

⁴³ tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.

⁴⁴ tn Grk “Where is the promise of his coming?” The genitive παρουσίας (parousia", “coming, advent, return”) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).

⁴⁵ tn The prepositional phrase with the relative pronoun, ἀφ᾿ ἧς (af’ |h"), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. ὅς 1.k.).

⁴⁶ tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.

⁴⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

⁴⁸ tn Grk “thus,” “in the same manner.”

⁴⁹ tn The Greek is difficult at this point. An alternative is “Even though they maintain this, it escapes them that…” Literally the idea seems to be: “For this escapes these [men] who wish [it to be so].”

⁵⁰ tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6.

⁵¹ tn Or “land,” “the earth.”

⁵² tn The antecedent is ambiguous. It could refer to the heavens, the heavens and earth, or the water and the word. If the reference is to the heavens, the author is reflecting on the Genesis account about “the floodgates of the heavens” being opened (Gen 7:11). If the reference is to the heavens and earth, he is also thinking about the cosmic upheaval that helped to produce the flood (Gen 6:11). If the reference is to the water and the word, he is indicating both the means (water) and the cause (word of God). This last interpretation is the most likely since the final nouns of v. 5 are “water” and “word of God,” making them the nearest antecedents.

⁵³ tn Grk “the ungodly people.”

⁵⁴ tn The same verb, λανθάνω (lanqanw, “escape”) used in v. 5 is found here (there, translated “suppress”).

⁵⁵ tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.”

⁵⁶ tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

⁵⁷ sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God's desiderative will, without comment on his decretive will.

⁵⁸ tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (cwrew, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.

⁵⁹ tn Grk “in which.”

⁶⁰ tn Or “pass away.”

⁶¹ tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.

⁶² tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.

⁶³ tn Grk “be dissolved.”

⁶⁴ tn Grk “being burned up.”

⁶⁵ tn Grk “the works in it.”

⁶⁶ tc One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai), which enjoys by far the best support (א B K P 0156^vid 323 1241 1739^txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA²⁷ lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of Ì⁷² which adds λυόμενα [luomena] to the verb – a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.

⁶⁷ tn Grk “all these things thus being dissolved.”

⁶⁸ tn Or “thus.”

⁶⁹ tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C^[*^] P Ψ 048^vid 33 1739 Ï, as well as the corrector of Ì⁷² and second corrector of א), ἡμᾶς (Jhmas, “we”; read by א* 630 2464 al), or ἑαυτούς (Jeautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of Ì^72*,74vid B pc. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA ²⁷ has ὑμᾶς in brackets, indicating doubt as to its authenticity.

tn Or “you.”

⁷⁰ tn Grk “in holy conduct and godliness.”

⁷¹ tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazw) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.

⁷² sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1).

⁷³ tn Grk “on account of which” (a subordinate relative clause in Greek).

⁷⁴ tn Grk “being burned up, will dissolve.”

⁷⁵ tn See note in v. 10 on “celestial bodies.”

⁷⁶ tn Grk “being burned up” (see v. 10).

⁷⁷ tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokwmen) could be either indicative or subjunctive. The present participle in v. 14, however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here.

⁷⁸ tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.

⁷⁹ tn Grk “dwells.” The verb κατοικέω (katoikew) is an intensive cognate of οἰκέω (oikew), often with the connotation of “taking up residence,” “settling down,” being at home,” etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this.

⁸⁰ tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”

⁸¹ sn The Greek verb used in the phrase strive to be found is the same as is found in v. 10, translated “laid bare.” In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.

⁸² tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autw) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to found {before him/in his presence}.”

⁸³ tn The language here is cryptic. It probably means “regard the patience of our Lord as an opportunity for salvation.” In the least, Peter is urging his audience to take a different view of the delay of the parousia than that of the false teachers.

⁸⁴ sn Critics generally assume that 2 Peter is not authentic, partially because in vv. 15-16 Paul is said to have written scripture. It is assumed that a recognition of Paul’s writings as scripture could not have happened until early in the 2nd century. However, in the same breath that Paul is canonized, Peter also calls him “brother.” This is unparalleled in the 2nd century apocryphal works, as well as early patristic writings, in which the apostles are universally elevated above the author and readers; here, Peter simply says “he’s one of us.”

⁸⁵ sn Paul wrote to you. That Paul had written to these people indicates that they are most likely Gentiles. Further, that Peter is now writing to them suggests that Paul had already died, for Peter was the apostle to the circumcised. Peter apparently decided to write his two letters to Paul’s churches shortly after Paul’s death, both to connect with them personally and theologically (Paul’s gospel is Peter’s gospel) and to warn them of the wolves in sheep’s clothing that would come in to destroy the flock. Thus, part of Peter’s purpose seems to be to anchor his readership on the written documents of the Christian community (both the Old Testament and Paul’s letters) as a safeguard against heretics.

⁸⁶ tn Grk “as also in all his letters speaking in them of these things.”

⁸⁷ tn Grk “in which are some things hard to understand.”

⁸⁸ tn Grk “which.” The antecedent is the “things hard to understand,” not the entirety of Paul’s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts.

⁸⁹ tn Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).

⁹⁰ sn This one incidental line, the rest of the scriptures, links Paul’s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter’s words were prophetic and were intended as a preemptive strike against the heretics to come.

⁹¹ tn Grk “knowing beforehand.”

⁹² tn Or “lawless ones.”

sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.

⁹³ tn Grk “fall from your firmness.”

⁹⁴ tn The term “knowledge” (γνῶσις, gnwsis) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is found in 1:5 and 1:6.

⁹⁵ tn Or “until.”

⁹⁶ tc ‡ The vast bulk of mss add ἀμήν (amhn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (Ì⁷² א A C P Ψ 33 co), along with the Byzantine text and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA²⁷ places the word in brackets, indicating doubts as to its authenticity.

tn Grk “day of eternity.”

⁹⁷ tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”

sn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.

⁹⁸ sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.

⁹⁹ tn Heb “let the hills hear your voice.”

¹⁰⁰ tn This verse briefly interrupts the Lord’s statement (see vv. 1, 3) as the prophet summons the mountains as witnesses. Because of this v. 2 has been placed in parentheses in the translation.

¹⁰¹ tn Heb “My people, what have I done to you?”

¹⁰² tn Heb “before you.”

¹⁰³ tn Heb “remember what Balak…planned.”

¹⁰⁴ tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).

¹⁰⁵ sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers.

¹⁰⁶ tn The words “with what” do double duty in the parallelism and are supplied in the second line of the translation for clarification.

¹⁰⁷ tn Or “the exalted God.”

¹⁰⁸ tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.”

¹⁰⁹ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

¹¹⁰ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

¹¹¹ tn Heb “to do,” in the sense of “promote.”

¹¹² tn Heb “to love faithfulness.”

¹¹³ tn Heb “to walk humbly [or perhaps, “carefully”] with.”

¹¹⁴ tn Or “the voice of the Lord is calling.” The translation understands קוֹל (qol, “voice”) as equivalent to an imperative.

¹¹⁵ tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority.

¹¹⁶ tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse 10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”).

¹¹⁷ tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (’ish), an alternate form of יֵשׁ (yesh, “there is/are”). One could then translate literally, “Are there treasures of sin [in] the house of the sinful?” The translation assumes an emendation to הַאֶשֶּׁה (ha’esheh, from נָשָׁא, nasha’, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.”

¹¹⁸ tn Heb “the treasures of sin”; NASB “treasures of wickedness”; NIV “ill-gotten treasures.”

¹¹⁹ tn Heb “the accursed scant measure.”

sn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.

¹²⁰ tn Heb “Do I acquit sinful scales, and a bag of deceptive weights?” The rhetorical question expects an answer, “No, I do not,” and has been translated as a declarative statement for clarity and emphasis.

sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5.

¹²¹ tn Heb “because her rich are full of violence.”

¹²² tn Heb “speak lies.”

¹²³ tn Heb “and their tongue is deceptive in their mouth.”

¹²⁴ tn Heb “and also I, I will make you sick, striking you.”

¹²⁵ tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, vÿyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַ-וְיֶשׁ (vÿyesh-koakh, “and [if] there is strength inside you”).

¹²⁶ tn The meaning of the Hebrew term וְתַסֵּג (vÿtasseg) is unclear. The translation assumes it is a Hiphal imperfect from נָסַג/נָשַׂג (nasag/nasag, “reach; overtake”) and that hunting imagery is employed. (Note the reference to hunger in the first line of the verse.) See D. R. Hillers, Micah (Hermeneia), 80.

¹²⁷ tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.

¹²⁸ tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice.

¹²⁹ tn Heb “but you will not rub yourselves with oil.”

¹³⁰ tn Heb “and juice, but you will not drink wine.” The verb תִדְרֹךְ (tidrokh, “you will tread”) must be supplied from the preceding line.

¹³¹ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

¹³² tn Heb “and you walk in their plans.”

sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.

¹³³ tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

¹³⁴ tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

¹³⁵ tn Heb “[an object] of hissing,” which was a way of taunting someone.

¹³⁶ tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).

tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15.

¹³⁷ sn See the note on tax collectors in 3:12.

¹³⁸ tn Grk “were drawing near.”

¹³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁴⁰ sn See the note on Pharisees in 5:17.

¹⁴¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹⁴² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

¹⁴³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

¹⁴⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

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

¹⁴⁶ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

¹⁴⁷ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

¹⁴⁸ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

¹⁴⁹ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

¹⁵⁰ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

¹⁵¹ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

¹⁵² sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

¹⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁴ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁵ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

¹⁵⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

¹⁵⁷ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

¹⁵⁸ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

¹⁵⁹ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

¹⁶⁰ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

¹⁶¹ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

¹⁶² tn Grk “one coin.”

¹⁶³ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁶⁶ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

¹⁶⁷ tn Grk “drachma.”

¹⁶⁸ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

¹⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁷³ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

¹⁷⁴ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

¹⁷⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

¹⁷⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹⁷⁷ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

¹⁷⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁹ tn Grk “after not many days.”

¹⁸⁰ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

¹⁸¹ tn Or “estate” (the same word has been translated “estate” in v. 12).

¹⁸² tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

¹⁸³ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

¹⁸⁴ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

¹⁸⁵ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

¹⁸⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

¹⁸⁸ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

¹⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁹⁰ tn Grk “came to himself” (an idiom).

¹⁹¹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

¹⁹² sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

¹⁹³ sn The phrase against heaven is a circumlocution for God.

¹⁹⁴ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

¹⁹⁵ tn Or “make me.” Here is a sign of total humility.

¹⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

¹⁹⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

¹⁹⁸ tn Or “felt great affection for him,” “felt great pity for him.”

sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

¹⁹⁹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

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

²⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰² sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

²⁰³ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

²⁰⁴ tn See the note on the word “slave” in 7:2.

²⁰⁵ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

²⁰⁶ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

²⁰⁷ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

²⁰⁸ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁰⁹ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

²¹⁰ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

²¹¹ sn This statement links the parable to the theme of 15:6, 9.

²¹² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

²¹³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁴ sn This would have been primarily instrumental music, but might include singing as well.

²¹⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

²¹⁶ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

²¹⁷ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

²¹⁸ tn See note on the phrase “fattened calf” in v. 23.

²¹⁹ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

²²⁰ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

²²¹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

²²² sn Ironically the attitude of the older son has left him outside and without joy.

²²³ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

²²⁴ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

²²⁵ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

²²⁶ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

²²⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

²²⁸ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

²²⁹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

²³⁰ sn See note on the phrase “fattened calf” in v. 23.

²³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

²³² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

²³³ tn Or “necessary.”

²³⁴ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

²³⁵ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.