¹ sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8,” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.

² tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb – “he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.

³ sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).

⁴ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

⁵ tn The referent (Moses) and the verb have been specified in the translation for clarity.

⁶ tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).

⁷ sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).

⁸ tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.

⁹ tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).

¹⁰ sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).

¹¹ sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”

¹² sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).

¹³ tn A rare word, “weariness” of the hardships.

¹⁴ tn Heb “found them.”

¹⁵ tn Here “how” has been supplied.

¹⁶ tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).

¹⁷ tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.

¹⁸ tn Heb “from under the hand of the Egyptians.”

¹⁹ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

²⁰ tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18,12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).

²¹ sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.

²² tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.

²³ tn Heb “and it was/happened on the morrow.”

²⁴ sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.

²⁵ tn Heb “what is this thing.”

²⁶ sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people – he could not do this.

²⁷ tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.

²⁸ tn Or “thing,” “matter,” “issue.”

²⁹ tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishppatim).

³⁰ tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).

³¹ tn Heb “the thing.”

³² tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.

³³ tn Gesenius lists the specialized use of the comparative min (מ) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).

³⁴ tn Here “a burden” has been supplied.

³⁵ tn Heb “hear my voice.”

³⁶ tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).

³⁷ tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.

³⁸ tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

³⁹ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

⁴⁰ tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

⁴¹ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

⁴² tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

⁴³ tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

⁴⁴ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

⁴⁵ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

⁴⁶ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

⁴⁷ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

⁴⁸ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

⁴⁹ tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.

⁵⁰ tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.

⁵¹ tn Heb “great thing.”

⁵² tn Heb “thing.”

⁵³ tn The vav here shows the result or the purpose of the instructions given.

⁵⁴ tn The expression וְהָקֵל מֵעָלֶיךָ (vÿhaqel me’aleykha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier – since it was a heavy or burdensome task, Moses must lighten the load.

⁵⁵ tn Here “the burden” has been supplied.

⁵⁶ tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.

⁵⁷ tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence – “if you do this…then you will be able.”

⁵⁸ tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”

⁵⁹ tn Literally “this people.”

⁶⁰ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

⁶¹ tn Heb “his place.”

⁶² tn Heb “in peace.”

sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.

⁶³ tn The idiom “listen to the voice of” means “obey, comply with, heed.”

⁶⁴ tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.

⁶⁵ tn The verb וַיְשַׁלַּח (vayshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.

⁶⁶ tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.

⁶⁷ tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).

⁶⁸ sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.

⁶⁹ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

⁷⁰ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

⁷¹ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

⁷² sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁴ tn Grk “Truly, I say to you.”

⁷⁵ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

⁷⁶ tn Grk “out of what abounded to them.”

⁷⁷ tn Or “put in her entire livelihood.”

⁷⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁷⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

⁸⁰ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸² sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

⁸³ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

⁸⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

⁸⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

⁸⁶ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

⁸⁷ tn Grk “when.”

⁸⁸ tn Here δέ (de) has not been translated.

⁸⁹ tn Or “Be on guard.”

⁹⁰ tn That is, “I am the Messiah.”

⁹¹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

⁹² tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

⁹³ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

⁹⁴ tn For the translation “rise up in arms” see L&N 55.2.

⁹⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

⁹⁶ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

⁹⁷ sn See Jer 4:13-22; 14:12; 21:6-7.

⁹⁸ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

⁹⁹ tn Grk “will lay their hands on you.”

¹⁰⁰ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

¹⁰¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰² tn Grk “This will turn out to you for [a] testimony.”

¹⁰³ tn Grk “determine in your hearts.”

¹⁰⁴ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

¹⁰⁵ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

¹⁰⁶ tn Grk “and wisdom.”

¹⁰⁷ sn To confess Christ might well mean rejection by one’s own family, even by parents.

¹⁰⁸ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁰⁹ sn See Luke 6:22, 27; 1 Cor 1:25-31.

¹¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

¹¹¹ sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

¹¹² sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

¹¹³ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

¹¹⁴ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹⁶ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

¹¹⁷ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

¹¹⁸ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

¹¹⁹ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

¹²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹²² tn Or “of punishment.” This is a time of judgment.

¹²³ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

¹²⁴ sn Great distress means that this is a period of great judgment.

¹²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

¹²⁷ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

¹²⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

¹³⁰ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

¹³¹ tn Grk “distress of nations.”

¹³² tn Or “in consternation” (L&N 32.9).

¹³³ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

¹³⁴ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

¹³⁵ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

¹³⁶ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

¹³⁷ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

¹³⁸ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁰ tn Grk “all the trees.”

¹⁴¹ tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁴² tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

¹⁴³ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

¹⁴⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁴⁵ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

¹⁴⁶ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

¹⁴⁷ tn Grk “watch out for yourselves.”

sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

¹⁴⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

¹⁴⁹ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

¹⁵⁰ tn Or “come upon.”

¹⁵¹ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

¹⁵² sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

¹⁵³ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

¹⁵⁴ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

¹⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁶ tn Grk “in the temple.”

¹⁵⁷ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

¹⁵⁸ tn Grk “at the mountain called ‘of Olives.’”

sn See the note on the phrase Mount of Olives in 19:29.

¹⁵⁹ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

¹⁶⁰ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

tn Grk “in the temple.”

¹⁶¹ sn This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2-25), the work and wisdom of God (36:26–37:24).

¹⁶² tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”

¹⁶³ tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.

¹⁶⁴ tn The Hebrew text simply has “for yet for God words.”

¹⁶⁵ tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.

¹⁶⁶ tn This line gives the essence of all of Elihu’s speech – to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”

¹⁶⁷ tn The word is תְּמִים (tÿmim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before 32:1.

¹⁶⁸ tn The object “people” is not in the Hebrew text but is implied.

¹⁶⁹ tn The text simply repeats “mighty.”

¹⁷⁰ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

¹⁷¹ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

¹⁷² tn Or “he does not keep the wicked alive.”

¹⁷³ tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

¹⁷⁴ tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

¹⁷⁵ tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.

¹⁷⁶ tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.

¹⁷⁷ tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.

¹⁷⁸ tn Heb “their work.”

¹⁷⁹ tn The idiom once again is “he uncovers their ear.”

¹⁸⁰ tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.

¹⁸¹ tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it.

¹⁸² tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.

¹⁸³ tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. NIV).

¹⁸⁴ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

¹⁸⁵ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

¹⁸⁶ tn The text expresses this with “their soul dies.”

¹⁸⁷ tn Heb “among the male prostitutes” who were at the temple – the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (NRSV); “and perish among the reprobate” (NAB); “die…after wasting their lives in immoral living” (NLT).

¹⁸⁸ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

¹⁸⁹ tn Heb “his.”

¹⁹⁰ tn Heb “he uncovers their ear.”

¹⁹¹ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).

¹⁹² tn Heb “a broad place where there is no cramping beneath [or under] it.”

¹⁹³ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

¹⁹⁴ tn Heb “filled with fat.”

¹⁹⁵ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

¹⁹⁶ tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

¹⁹⁷ tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties.

¹⁹⁸ tn This part has only two words לֹא בְצָר (lo’ bÿtsar, “not in distress”). The negated phrase serves to explain the first colon.

¹⁹⁹ tc For the many suggestions and the reasoning here, see the commentaries.

²⁰⁰ tn The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of “oppress,” and for “the night” he has “belonging to you,” meaning “your people.” This reads: “Oppress not them that belong not to you, that your kinsmen may mount up in their place.”

²⁰¹ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”

²⁰² tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

²⁰³ tn The expression is “that you extol,” serving as an object of the verb.

²⁰⁴ tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”

²⁰⁵ tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”

²⁰⁶ tn This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.

²⁰⁷ tn Heb “his booth.”

²⁰⁸ tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.

²⁰⁹ tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.

²¹⁰ tn Heb “roots.”

²¹¹ tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).

²¹² tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”

²¹³ tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissa’] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.

²¹⁴ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

²¹⁵ tn Or “receive the grace of God uselessly.”

²¹⁶ sn A quotation from Isa 49:8.

²¹⁷ tn The word “anyone” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context.

²¹⁸ tn Other interpretations of the first part of 2 Cor 6:3 are possible. The phrase could also mean, “not putting an obstacle in the way of anyone” (L&N 22.14), or “giving no one in anything a cause to sin” (L&N 88.307).

²¹⁹ tn Or “ministers.”

²²⁰ tn Or “we have commended ourselves by all things.”

²²¹ tn Or “in trouble and suffering.”

²²² tn Or “rebellions” (uprisings in open defiance of civil authority).

²²³ tn Usually κόποις (kopois) has been translated as “labors” or “hard work,” but see Matt 26:10 where it means “trouble”; “distress” (L&N 22.7). In this context with so many other terms denoting suffering and difficulty, such a meaning is preferable.

²²⁴ tn Or “by holiness of spirit.”

²²⁵ tn Or “sincere.”

²²⁶ tn Grk “by the word of truth”; understanding ἀληθείας (alhqeias) as an attributive genitive (“truthful word”).

²²⁷ tn Or “speech.” In this context it is more likely that λόγος (logos) refers to Paul’s message (thus “teaching”) than to his speech in general.

²²⁸ tn The phrase “for the right hand and for the left” possibly refers to a combination of an offensive weapon (a sword for the right hand) and a defensive weapon (a shield for the left).

²²⁹ tn Or “regarded as deceivers.”

²³⁰ tn Grk “disciplined,” but in this context probably a reference to scourging prior to execution (yet the execution is not carried out).

²³¹ tn Grk “our mouth has been open to you,” an idiom for openness in communication.

²³² tn Grk “You are not restricted by us.”

²³³ tn The word “my” is not in the Greek text but is implied.

²³⁴ tn The words “to us” are not in the Greek text but are implied.

²³⁵ tn Or “Do not be mismatched.”

²³⁶ sn The Greek term Βελιάρ (Beliar) is a spelling variant for Βελιάλ (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.

²³⁷ tc Most witnesses, including some important ones (Ì⁴⁶ א² C D² F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

²³⁸ tn Or “live among them,” “live with them.”

sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).

²³⁹ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

²⁴⁰ sn A quotation from Isa 52:11.

²⁴¹ tn Or “will receive.”

²⁴² sn A paraphrased quotation from Ezek 20:41.

²⁴³ sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.

²⁴⁴ tn Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”