¹ tn Heb “Huram” (also in v. 18). Some medieval Hebrew mss, along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1. “Huram” is a variant spelling referring to the same individual.

² tn Heb “and he built…[as] cities of fortification, [with] walls, doors, and a bar.”

³ tn Heb “Solomon.” The recurrence of the proper name is unexpected in terms of contemporary English style, so the pronoun has been used in the translation instead.

⁴ tn Heb “the cities of the chariots and the cities of the horses.”

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ tn Heb “and all the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.”

⁷ tn Heb “all the people who were left from the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not from Israel.”

⁸ tn Heb “from their sons who were left after them in the land, whom the sons of Israel did not wipe out, and Solomon raised them up for a work crew to this day.”

⁹ tn Heb “and from the sons of Israel which Solomon did not assign to the laborers for his work.”

¹⁰ tn Heb “officers of his chariots and his horses.”

¹¹ tn Heb “these [were] the officials of the governors who belonged to the king, Solomon, 250, the ones ruling over the people.”

¹² sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

¹³ tn Heb “the porch.”

¹⁴ tn The Hebrew phrase הַסֻּכּוֹת[חַג] (khag hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.

¹⁵ tn Heb “he”; the referent (Solomon) has been specified in the translation for clarity.

¹⁶ tn Heb “and the Levites, according to their posts, to praise and to serve opposite the priests according to the matter of a day in its day.”

¹⁷ tn Heb “and the gatekeepers by their divisions for a gate and a gate.”

¹⁸ tn Heb “for so [was] the command of David the man of God.”

¹⁹ tn Heb “and they did not turn aside from the command of the king concerning the priests and the Levites with regard to any matter and with regard to the treasuries.”

²⁰ tn Heb “and Huram sent to him by the hand of his servants, ships, and servants [who] know the sea, and they came with the servants of Solomon to Ophir.”

²¹ tn The Hebrew word כִּכַּר (kikar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 30,285 lbs. (13,770 kg).

²² tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

²³ tn Or “presbyter.”

sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.

²⁴ sn Little reliable information is available concerning the identity of the person to whom 3 John is addressed. Because the name Gaius was very common in the Roman Empire, it is highly unlikely that the person named here is to be identified with any of the others of the same name associated with Paul (1 Cor 1:14, Rom 16:23 [these two references are probably to the same person]; Acts 19:29, Acts 20:4). A 4th century tradition recorded in the Apostolic Constitutions 7.46.9 (ca. a.d. 370) states that John the Apostle ordained Gaius as bishop of Pergamum, but this is questionable because of the relatively late date. The only certain information about this individual must be obtained from 3 John itself, and there is not a great deal there. It is obvious that this person is well known to the author, but it is not so certain whether they had met personally or not, because the report of Gaius’ conduct toward the brothers is received secondhand by the author (v. 3). Nor can it be determined with certainty whether Gaius belonged to the same local church as Diotrephes (v. 9), or was himself the leader of another local congregation. It is clear that the author regarded him as orthodox (v. 3) and a valuable ally in the controversy with the secessionist opponents and their false Christology discussed at length in 1 John.

²⁵ tn The prepositional phrase ἐν ἀληθείᾳ (en alhqeia) in 3 John 1 is similar to 2 John 1, although it is not qualified here as it is there (see 2 John 1). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).

²⁶ tn The noun ψυχή (yuch) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person’s “life” (as something that can be laid down). In John 10:24 and 12:27 the ψυχή is that part of a person where emotions are experienced; one’s ψυχή is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): “nourished with peace, he will depart, having gained a calm, unclouded life…welfare in the body, welfare in the soul (ψυχή)…health and strength…delight in virtues.”

sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of ‘spiritual’ health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round.

²⁷ sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 2 John 4, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 3 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.

²⁸ tn Grk “that I hear”; the ἵνα (Jina) clause indicates content. This is more smoothly expressed as an English infinitive.

²⁹ tn Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3).

³⁰ tn The author has already described Gaius as “dear friend” or “beloved” (τῷ ἀγαπητῷ, tw agaphtw) in v. 1; he will address Gaius in the same way in vv. 5 and 11 (᾿Αγαπητέ, Agaphte). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7.

³¹ tn BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.

sn When the author tells Gaius “you demonstrate faithfulness by whatever you do” he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).

³² tn Grk “who” (a relative pronoun that continues the sentence begun in 3 John 5).

³³ sn Which church does the author refer to here? The church where Gaius is, the church where the author is, a different local church where the “brothers” are, or the ‘universal’ church, the church at large? Since the suggestion in 3 John 3 is that the “brothers” have come and testified in the author’s church about what Gaius has done for them, it seems most likely that the “church” mentioned here is also the author’s church, where he is currently located. Other possibilities cannot be ruled out, but seem unnecessarily complicated.

³⁴ sn Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5), now requests additional assistance at the present time (send them on their way in a manner worthy of God). Apparently the missionaries are on their way to visit the area where Gaius’ church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5) but Gaius assisted him anyway.

³⁵ sn The verb gone forth (ἐξέρχομαι, exercomai) almost certainly refers to some form of missionary activity. This verb is used of Paul’s travels in Acts 14:20, and of his setting out on his second missionary journey in Acts 15:40.

³⁶ sn Three possibilities for the identification of ‘The Name’ have been suggested: (1) the name of God, suggested by the unqualified noun with the Greek article. In Rabbinic literature “the Name” is a frequent substitute for the Tetragrammaton YHWH, the name of God, which was too sacred to be pronounced. This would make good logical sense in 3 John, because in the previous verse the author has instructed Gaius to send the missionaries on their way “in a manner worthy of God.” (2) Some have understood “the Name” as the self-designation of the Johannine community, or as a reference to the Christian cause at large, or as a way of designating Christians before the title “Christian” came into common usage. (3) The interpretation favored by most commentators is that this is a reference to Jesus’ name. Paul uses a similar phrase in Rom 1:5, and in 1 John 2:12 the author wrote, “your sins are forgiven on account of His (Christ’s) name.” John’s Gospel also makes reference to believing “in the name of Jesus” (John 1:12, 3:18).

³⁷ tn The word ἐθνικός (eqniko") occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17). It is virtually synonymous here with the far more common ἔθνος (eqno", used some 162 times in the NT). Both refer to the Gentiles (that is, pagans).

sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.

³⁸ sn Clearly the author does not refer to himself alone by the use of the first person plural pronoun we here, since the issue is support for the traveling missionaries. It stands in contrast to the pagans mentioned in the previous verse, and is thus to be understood as inclusive of all true Christians: the author, Gaius, and all true Christians. All true Christians ought to support the endeavors of these traveling missionaries in their efforts to counteract the heretical teaching of the opponents.

³⁹ tn The ἵνα (Jina) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative τῇ ἀληθείᾳ (th alhqeia) is somewhat difficult to specify, it would appear (corresponding to the σύν- [sun-] prefix of the noun modified) to indicate a sense of cooperation with “the truth” which is at work through the missionaries. There is precedent in the Johannine literature for understanding “truth” as personified (John 8:32, “the truth will make you free”; possibly also 1 John 3:19). More explicitly, 1 John 4:6 identifies the Holy Spirit as “the Spirit of Truth,” a characterization repeated in 1 John 5:6. Thus it seems likely that the “truth” at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.

⁴⁰ sn The church mentioned here, which the author says he may visit (3 John 10) is not the same as the one mentioned in 3 John 6, to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third-person pronoun to refer to the other members of the church (among them). If Gaius were one of these it would have been much more natural to use a second-person pronoun: “Diotrephes, who loves to be first among you.” Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.

⁴¹ sn Diotrephes appears to be an influential person (perhaps the leader) in a local church known to Gaius, but to which Gaius himself does not belong. The description of Diotrephes as one who loves to be first suggests he is arrogant, and his behavior displays this: He refuses to acknowledge the written communication mentioned by the author at the beginning of v. 9 (and thus did not recognize the author’s apostolic authority), and furthermore (v. 10) refuses to show any hospitality to the traveling missionaries (welcome the brothers) already mentioned by the author. It has been suggested that the description “loves to be first” only indicates that Diotrephes sought prominence or position in this church, and had not yet attained any real authority. But his actions here suggest otherwise: He is able to refuse or ignore the author’s previous written instructions (v. 9), and he is able to have other people put out of the church for showing hospitality to the traveling missionaries (v. 10).

⁴² tn Since the verb ἐπιδέχομαι (epidecomai) can mean “receive into one’s presence” (BDAG 370 s.v. 1; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).

⁴³ tn The third-class condition (ἐὰν ἔλθω, ean elqw) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not.

⁴⁴ sn Because Diotrephes did not recognize the authority of the author, the author will expose his behavior for what it is (call attention to the deeds he is doing) if he comes for a visit. These are the charges the author will make against Diotrephes before the church: (1) Diotrephes is engaged in spreading unjustified charges against the author with evil words; (2) Diotrephes refuses to welcome the brothers (the traveling missionaries) himself; (3) Diotrephes hinders the others in the church who wish to help the missionaries; and (4) Diotrephes expels from the church (throws them out) people who aid the missionaries. (Diotrephes himself may not have had supreme authority in the local church to expel these people, but may have been responsible for instigating collective action against them.)

⁴⁵ sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse); but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself.

⁴⁶ sn The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20; and in the Gospel of John in 3:17-21. By implication, the genuineness of Diotrephes’ faith is called into question, because he has obviously done what is bad (v. 11b; cf. vv. 9-10). In John’s terminology it is clear that the phrase has not seen God is equivalent to “is not a genuine Christian” (see John 3:17-21 and 1 John 3:6, 10; 4:7, 20).

⁴⁷ sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings (1 Cor 16:3).

⁴⁸ tn The words “to him” are not in the Greek text, but are implied.

⁴⁹ tn Grk “by means of.”

⁵⁰ tn Grk “ink and pen.” The more normal order in contemporary English is “pen and ink.”

sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.

⁵¹ tn Grk “speak mouth to mouth,” an idiom for which the contemporary English equivalent is “speak face to face.”

⁵² tn Grk “peace to you.”

⁵³ tn The word “here” is not in the Greek text but is implied.

⁵⁴ sn It is possible that the designation friends (φίλοι, filoi) indicates that these are personal friends of Gaius who send their greetings, but if this is the case it is somewhat surprising that their names are not mentioned, especially when the author instructs Gaius, Greet the friends there by name. More likely this is an alternative to “brothers” (ἀδελφοί, adelfoi) as an early Christian self-designation, especially within the Johannine community. It may have arisen in the Johannine community from Jesus’ teaching in John 15:13-15, “you are my friends if you do what I command you.”

⁵⁵ tn The word “there” is not in the Greek text but is implied.

⁵⁶ tn The Hebrew text adds עַל שִׁגְיֹנוֹת (’al shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).

⁵⁷ tn Heb “your report,” that is, “the report concerning you.”

⁵⁸ tn Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. NEB).

⁵⁹ tn Heb “your work.”

⁶⁰ tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).

⁶¹ tn Heb “revive it” (i.e., “your work”).

⁶² tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

⁶³ tn Heb “in turmoil remember [to show] compassion.”

⁶⁴ tn In vv. 3-15 there is a mixture of eleven prefixed verbal forms (without vav [ו] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, “I saw”). From the prophet’s visionary standpoint the theophany is “as good as done.” This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3-5 and mostly past tenses in vv. 6-15.

⁶⁵ sn Teman was a city or region in southern Edom.

⁶⁶ tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.

⁶⁷ sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.

⁶⁸ tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.

⁶⁹ tn Or “heavens.”

⁷⁰ tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tÿhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).

⁷¹ tn Heb “[His] radiance is like light.” Some see a reference to sunlight, but the Hebrew word אוֹר (’or) here refers to lightning, as the context indicates (see vv. 4b, 9, 11). The word also refers to lightning in Job 36:32 and 37:3, 11, 15.

⁷² tn Heb “two horns from his hand to him.” Sharp, pointed lightning bolts have a “horn-like” appearance. The weapon of “double lightning” appears often in Mesopotamian representations of gods. See Elizabeth Van Buren, Symbols of the Gods in Mesopotamian Art (AnOr), 70-73.

⁷³ tn Heb “and there [is] the covering of his strength”; or “and there is his strong covering.” The meaning of this line is unclear. The point may be that the lightning bolts are merely a covering, or outward display, of God’s raw power. In Job 36:32 one reads that God “covers his hands with light [or, “lightning”].”

⁷⁴ tn Because of parallelism with the previous line, the meaning “pestilence” is favored for רֶשֶׁף (reshef) here, but usage elsewhere suggests a destructive bolt of fire may be in view. See BDB 958 s.v.

sn There are mythological echoes here, for in Canaanite literature the god Resheph aids Baal in his battles. See J. Day, “New Light on the Mythological Background of the Allusion to Resheph in Habakkuk III 5,” VT 29 (1979): 353-55.

⁷⁵ tn Heb “goes out at his feet.”

⁷⁶ tn Heb “he stands.”

⁷⁷ tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).

⁷⁸ tn Heb “makes [the nations] jump [in fear].”

⁷⁹ tn Or “crumbled,” broke into pieces.”

⁸⁰ tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the Lord taking the same route as in the days of Moses and Deborah (see Deut 33:2; Judg 5:4). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 154.

⁸¹ tn Heb “under trouble I saw the tents of Cushan.”

sn Cushan was located in southern Transjordan.

⁸² tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ’aven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”

⁸³ sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).

⁸⁴ tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.

⁸⁵ tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”

⁸⁶ tn Or “chariots of deliverance.”

⁸⁷ tn Heb “[into] nakedness your bow is laid bare.”

⁸⁸ tn Heb “sworn in are the arrow-shafts with a word.” The passive participle of שָׁבַע (shava’), “swear an oath,” also occurs in Ezek 21:23 ET (21:28 HT) referencing those who have sworn allegiance. Here the Lord’s arrows are personified and viewed as having received a commission which they have vowed to uphold. In Jer 47:6-7 the Lord’s sword is given such a charge. In the Ugaritic myths Baal’s weapons are formally assigned the task of killing the sea god Yam.

⁸⁹ tn Heb “[with] rivers you split open the earth.” A literal rendering like “You split the earth with rivers” (so NIV, NRSV) suggests geological activity to the modern reader, but in the present context of a violent thunderstorm, the idea of streams swollen to torrents by downpours better fits the imagery.

sn As the Lord comes in a thunderstorm the downpour causes streams to swell to river-like proportions and spread over the surface of the ground, causing flash floods.

⁹⁰ tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.

⁹¹ sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.

⁹² sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.

⁹³ tn Heb “in their lofty dwelling places.”

⁹⁴ tn Or “at the light of your arrows they vanish.”

⁹⁵ tn Heb “at the brightness of the lightning of your spear.”

⁹⁶ tn Heb “anointed one.” In light of the parallelism with “your people” in the preceding line this could refer to Israel, but elsewhere the Lord’s anointed one is always an individual. The Davidic king is the more likely referent here.

⁹⁷ tn Heb “you strike the head from the house of wickedness.”

⁹⁸ tn Heb “laying bare [from] foundation to neck.”

⁹⁹ tn Some take “warriors” with the following line, in which case one should translate, “you pierce [his] head with a spear; his warriors storm forward to scatter us” (cf. NIV). The meaning of the Hebrew term פְּרָזוֹ (pÿrazo), translated here “his warriors,” is uncertain.

¹⁰⁰ tc Heb “his shafts.” Some emend to “your shafts.” The translation above assumes an emendation to מַטֶּה (matteh, “shaft, spear”), the vav-yod (ו-י) sequence being a corruption of an original he (ה).

¹⁰¹ tn Heb “me,” but the author speaks as a representative of God’s people.

¹⁰² tn Heb “their rejoicing is like devouring the poor in secret.”

¹⁰³ tn Heb “the foaming of the mighty [or “many”] waters.”

¹⁰⁴ tn Heb “my insides trembled.”

¹⁰⁵ tn Heb “decay entered my bones.”

¹⁰⁶ tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

¹⁰⁷ tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

¹⁰⁸ tn Heb “to come up toward.”

¹⁰⁹ tn Or “though.”

¹¹⁰ tn Heb “the produce of the olive disappoints.”

¹¹¹ tn Heb “food.”

¹¹² tn Or “are cut off.”

¹¹³ tn Or “in.”

¹¹⁴ tn Or perhaps, “is my wall,” that is, “my protector.”

¹¹⁵ tn Heb “he makes my feet like those of deer.”

¹¹⁶ tn Heb “he makes me walk on my high places.”

sn Difficult times are coming, but Habakkuk is confident the Lord will sustain him. Habakkuk will be able to survive, just as the deer negotiates the difficult rugged terrain of the high places without injury.

¹¹⁷ tn Heb “For the leader, on my stringed instruments.”

¹¹⁸ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

¹¹⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

¹²¹ tn Grk “were seeking how.”

¹²² tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

¹²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹²⁴ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

¹²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁶ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

¹²⁷ tn Grk “Iscariot, being of the number of the twelve.”

¹²⁸ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

¹²⁹ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

¹³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹³¹ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

¹³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³³ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

¹³⁴ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

¹³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

¹³⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

¹³⁷ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

¹³⁸ tn Grk “apart from the crowd.”

sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

¹³⁹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

¹⁴⁰ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

¹⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴² sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

¹⁴³ tn Grk “for us, so that we may eat.”

¹⁴⁴ tn Here δέ (de) has not been translated.

¹⁴⁵ tn In the Greek text this a deliberative subjunctive.

¹⁴⁶ tn Grk “behold.”

¹⁴⁷ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

¹⁴⁸ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

¹⁴⁹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

¹⁵⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

¹⁵¹ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁵² sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

¹⁵³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵⁵ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

¹⁵⁶ tn Grk “the apostles with him.”

¹⁵⁷ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

¹⁵⁸ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

¹⁵⁹ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

¹⁶⁰ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

¹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶² sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

¹⁶³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

¹⁶⁴ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

¹⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁶ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

¹⁶⁷ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

¹⁶⁸ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

¹⁶⁹ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

¹⁷⁰ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

¹⁷¹ sn The one who betrays me. Jesus knows about Judas and what he has done.

¹⁷² sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

¹⁷³ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

¹⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

¹⁷⁵ tn Or “happened.”

¹⁷⁶ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

¹⁷⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

¹⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷⁹ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

¹⁸⁰ tn Grk “But you are not thus.”

¹⁸¹ tn Or “the ruler.”

¹⁸² sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

¹⁸³ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

¹⁸⁴ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

¹⁸⁵ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

¹⁸⁶ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

¹⁸⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

¹⁸⁸ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

¹⁸⁹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

¹⁹⁰ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

¹⁹¹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

¹⁹² tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

¹⁹³ tn Grk “behold” (for “pay attention” see L&N 91.13).

¹⁹⁴ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

¹⁹⁵ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

¹⁹⁶ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

¹⁹⁷ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

¹⁹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁹ tn Or “turned around.”

²⁰⁰ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

²⁰¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

²⁰² sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

²⁰³ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

²⁰⁴ sn That is, Peter’s denials will happen before the sun rises.

²⁰⁵ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

²⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

²⁰⁸ tn Traditionally, “purse” (likewise in v. 36).

²⁰⁹ tn Or possibly “beggar’s bag” (L&N 6.145).

²¹⁰ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

²¹¹ tn Grk “said.”

²¹² tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

²¹³ tn Or possibly “beggar’s bag” (L&N 6.145).

²¹⁴ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

²¹⁵ tn Or “with the lawless.”

sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

²¹⁶ tn Grk “is having its fulfillment.”

²¹⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

²¹⁸ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

²¹⁹ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

²²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²² tn Grk “went.”

²²³ sn See the note on the Mount of Olives in Luke 19:29.

²²⁴ sn Luke does not mention Gethsemane by name, but calls it simply the place.

²²⁵ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

²²⁶ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

²²⁷ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

²²⁸ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

²²⁹ tn Grk “And being in anguish.”

²³⁰ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

²³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³² tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

²³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

²³⁴ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

²³⁵ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

²³⁶ tn Grk “drew near.”

²³⁷ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

²³⁸ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

²³⁹ tn Here δέ (de) has not been translated.

²⁴⁰ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

²⁴¹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

²⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴³ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

²⁴⁴ tn See the note on the word “slave” in 7:2.

²⁴⁵ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

²⁴⁶ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

²⁴⁷ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

²⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴⁹ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

²⁵⁰ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

²⁵¹ tn Grk “in the temple.”

²⁵² tn Grk “lay hands on me.”

²⁵³ tn Or “your time.”

²⁵⁴ tn Or “authority,” “domain.”

²⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵⁶ tn Or “seized” (L&N 37.109).

²⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵⁸ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

²⁵⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

²⁶⁰ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

²⁶¹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

²⁶² sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

²⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶⁴ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

²⁶⁵ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

²⁶⁶ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

²⁶⁷ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

²⁶⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁶⁹ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

²⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁷¹ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

²⁷² sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

²⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷⁶ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

²⁷⁷ tn Grk “Who is the one who hit you?”

sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

²⁷⁸ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

²⁷⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

²⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

²⁸² sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

²⁸³ tn This is a first class condition in the Greek text.

²⁸⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²⁸⁵ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

²⁸⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²⁸⁷ tn This is also a third class condition in the Greek text.

²⁸⁸ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²⁸⁹ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

²⁹⁰ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

²⁹¹ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

²⁹² tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

²⁹³ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

²⁹⁴ tn Grk “He said to them.”

²⁹⁵ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

²⁹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹⁷ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

²⁹⁸ tn Grk “from his own mouth” (an idiom).