¹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

² tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

³ tn Heb “on this day.”

⁴ tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.

⁵ sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.

⁶ tn Heb “and Moses went up.”

⁷ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

⁸ tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.

⁹ sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.

¹⁰ tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.

¹¹ tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”

¹² tn The lamed preposition expresses possession here: “to me” means “my.”

¹³ tn The noun is סְגֻלָּה (sÿgullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; and Mal 3:17. See M. Greenburg, “Hebrew sÿgulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.

¹⁴ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

¹⁵ tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).

¹⁶ tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.

¹⁷ tn The verb is an imperfect. The people are not being presumptuous in stating their compliance – there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”

¹⁸ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

¹⁹ tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

²⁰ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

²¹ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

²² tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

²³ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

²⁴ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

²⁵ sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

²⁶ tn Heb “a man.”

²⁷ tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

²⁸ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.

²⁹ tn Heb “and it was on.”

³⁰ tn Heb “heavy” (כָּבֵד, kaved).

³¹ tn Literally “strong” (חָזָק, khazaq).

³² tn The word here is שֹׁפָר (shofar), the normal word for “horn.” This word is used especially to announce something important in a public event (see 1 Kgs 1:34; 2 Sam 6:15). The previous word used in the context (v. 16) was יֹבֵל (yovel, “ram’s horn”).

³³ sn The image is that of a large kiln, as in Gen 19:28.

³⁴ tn This is the same word translated “trembled” above (v. 16).

³⁵ tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.

³⁶ tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).

³⁷ tn The text simply has בְּקוֹל (bÿqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God – but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.

³⁸ tn The imperative הָעֵד (ha’ed) means “charge” them – put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out.

³⁹ tn Heb “and fall”; NAB “be struck down.”

⁴⁰ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

⁴¹ tn The construction is emphatic: “because you – you solemnly warned us.” Moses’ response to God is to ask how they would break through when God had already charged them not to. God knew them better than Moses did.

⁴² tn Heb “sanctify it.”

⁴³ sn The passage has many themes and emphases that could be developed in exposition. It could serve for meditation: the theology drawn from the three parts could be subordinated to the theme of holiness: God is holy, therefore adhere to his word for service, approach him through a mediator, and adore him in purity and fearful reverence. A developed outline for the exposition could be: I. If the people of God will obey him, they will be privileged to serve in a unique way (1-8); II. If the people of God are to obey, they must be convinced of the divine source of their commands (9); and finally, III. If the people of God are convinced of the divine approval of their mediator, and the divine source of their instructions, they must sanctify themselves before him (vv. 10-25). In sum, the manifestation of the holiness of Yahweh is the reason for sanctification and worship. The correlation is to be made through 1 Peter 2 to the church. The Church is a kingdom of priests; it is to obey the Word of God. What is the motivation for this? Their mediator is Jesus Christ; he has the approval of the Father and manifests the glory of God to his own; and he declares the purpose of their calling is to display his glory. God’s people are to abstain from sin so that pagans can see their good works and glorify God.

⁴⁴ 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).

⁴⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁴⁷ tn Grk “were seeking how.”

⁴⁸ 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”).

⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁰ 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.

⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵² sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

⁵³ tn Grk “Iscariot, being of the number of the twelve.”

⁵⁴ 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).

⁵⁵ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁷ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹ 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.

⁶⁰ 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).

⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

⁶² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

⁶³ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

⁶⁴ 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).

⁶⁵ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

⁶⁶ 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.

⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁸ 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.

⁶⁹ tn Grk “for us, so that we may eat.”

⁷⁰ tn Here δέ (de) has not been translated.

⁷¹ tn In the Greek text this a deliberative subjunctive.

⁷² tn Grk “behold.”

⁷³ 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.

⁷⁴ 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.

⁷⁵ 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).

⁷⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

⁷⁷ 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.

⁷⁸ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

⁷⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸¹ 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.

⁸² tn Grk “the apostles with him.”

⁸³ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

⁸⁴ 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.

⁸⁵ 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.

⁸⁶ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁸ 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).

⁸⁹ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

⁹⁰ 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.

⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹² 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.

⁹³ 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.

⁹⁴ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

⁹⁵ 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.”

⁹⁶ 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.

⁹⁷ sn The one who betrays me. Jesus knows about Judas and what he has done.

⁹⁸ 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.

⁹⁹ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

¹⁰⁰ 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.

¹⁰¹ tn Or “happened.”

¹⁰² tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

¹⁰³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁵ 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]).

¹⁰⁶ tn Grk “But you are not thus.”

¹⁰⁷ tn Or “the ruler.”

¹⁰⁸ 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.

¹⁰⁹ 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.

¹¹⁰ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

¹¹¹ 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.

¹¹² tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

¹¹³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

¹¹⁴ 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.

¹¹⁵ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

¹¹⁶ 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.

¹¹⁷ 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.

¹¹⁸ 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.

¹¹⁹ tn Grk “behold” (for “pay attention” see L&N 91.13).

¹²⁰ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

¹²¹ 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.

¹²² 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.

¹²³ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

¹²⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²⁵ tn Or “turned around.”

¹²⁶ 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.

¹²⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

¹²⁸ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

¹²⁹ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁰ sn That is, Peter’s denials will happen before the sun rises.

¹³¹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

¹³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁴ tn Traditionally, “purse” (likewise in v. 36).

¹³⁵ tn Or possibly “beggar’s bag” (L&N 6.145).

¹³⁶ 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.

¹³⁷ tn Grk “said.”

¹³⁸ 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.

¹³⁹ tn Or possibly “beggar’s bag” (L&N 6.145).

¹⁴⁰ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

¹⁴¹ 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.

¹⁴² tn Grk “is having its fulfillment.”

¹⁴³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

¹⁴⁴ 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.

¹⁴⁵ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴⁸ tn Grk “went.”

¹⁴⁹ sn See the note on the Mount of Olives in Luke 19:29.

¹⁵⁰ sn Luke does not mention Gethsemane by name, but calls it simply the place.

¹⁵¹ 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.

¹⁵² 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.

¹⁵³ 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.

¹⁵⁴ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

¹⁵⁵ tn Grk “And being in anguish.”

¹⁵⁶ 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.

¹⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁸ 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).

¹⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

¹⁶⁰ 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).

¹⁶¹ 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.”

¹⁶² tn Grk “drew near.”

¹⁶³ 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.

¹⁶⁴ 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.

¹⁶⁵ tn Here δέ (de) has not been translated.

¹⁶⁶ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

¹⁶⁷ 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.

¹⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁶⁹ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

¹⁷⁰ tn See the note on the word “slave” in 7:2.

¹⁷¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

¹⁷² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

¹⁷³ 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).

¹⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁵ 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.

¹⁷⁶ 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).

¹⁷⁷ tn Grk “in the temple.”

¹⁷⁸ tn Grk “lay hands on me.”

¹⁷⁹ tn Or “your time.”

¹⁸⁰ tn Or “authority,” “domain.”

¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸² tn Or “seized” (L&N 37.109).

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

¹⁸⁴ 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.

¹⁸⁵ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

¹⁸⁶ 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.

¹⁸⁷ 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.

¹⁸⁸ 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.”

¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁰ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

¹⁹¹ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

¹⁹² tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

¹⁹³ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

¹⁹⁴ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁵ 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.

¹⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁷ 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).

¹⁹⁸ 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.

¹⁹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

²⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰² 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.

²⁰³ 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.

²⁰⁴ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

²⁰⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

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

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

²⁰⁸ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

²⁰⁹ tn This is a first class condition in the Greek text.

²¹⁰ 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.

²¹¹ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

²¹² tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²¹³ tn This is also a third class condition in the Greek text.

²¹⁴ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²¹⁵ 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.

²¹⁶ 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.

²¹⁷ 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.

²¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

²¹⁹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

²²⁰ tn Grk “He said to them.”

²²¹ 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.”

²²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²³ 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.

²²⁴ tn Grk “from his own mouth” (an idiom).

²²⁵ tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.

²²⁶ tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).

²²⁷ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

²²⁸ tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.

²²⁹ tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.

²³⁰ tn Heb “and we do not know.”

²³¹ tn The verb actually means “be” (found here in the Aramaic form). The verb “to be” can mean “to happen, to fall, to come about.”

²³² tn Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew mss delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.

²³³ tn Heb “Be strong.”

²³⁴ tn Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.

²³⁵ tc This reading involves a change in the text, for in MT “men” is in the construct. It would be translated, “all men whom he made” (i.e., all men of his making”). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been אֲנָשִׁים (’anashim) with the final ם (mem) being lost to haplography.

²³⁶ tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (’enosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”

²³⁷ tn The “driving winds” reflects the Hebrew “from the scatterers.” This refers to the north winds that bring the cold air and the ice and snow and hard rains.

²³⁸ tn The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (rÿvi). Others emended the text to get “hail” (NAB) or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense.

²³⁹ tn The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.

²⁴⁰ tn Heb “that it may do.”

²⁴¹ tn Heb “rod,” i.e., a rod used for punishment.

²⁴² tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.

²⁴³ tn The verb is בְּשׂוּם (bÿsum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon.

²⁴⁴ tn Dhorme reads this “and how his stormcloud makes lightning to flash forth?”

²⁴⁵ tn As indicated by HALOT 618 s.v. מִפְלָשׂ, the concept of “balancing” probably refers to “floating” or “suspension” (cf. NIV’s “how the clouds hang poised” and J. E. Hartley, Job [NICOT], 481-82, n. 2).

²⁴⁶ tn The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6-8, that canopy-like pressure area separating water above and water below.

²⁴⁷ tn The imperfect verb here carries the obligatory nuance, “what we should say?”

²⁴⁸ tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.

²⁴⁹ tn This imperfect works well as a desiderative imperfect.

²⁵⁰ tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same – in his glory one cannot look at him or challenge him.

²⁵¹ tn The verb has an indefinite subject, and so should be a passive here.

²⁵² tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB.

²⁵³ tn The MT has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon – it is something that would suggest the glory of God.

²⁵⁴ tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.

²⁵⁵ tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”

²⁵⁶ sn The phrase “wise of heart” was used in Job 9:4 in a negative sense.

²⁵⁷ tn Or “purify ourselves.”

²⁵⁸ tn Grk “from every defilement of the flesh.”

²⁵⁹ tn Grk “accomplishing.” The participle has been translated as a finite verb due to considerations of contemporary English style, and “thus” has been supplied to indicate that it represents a result of the previous cleansing.

²⁶⁰ tn Grk “in the fear of God.”

²⁶¹ tn The phrase “in your hearts” is not in the Greek text, but is implied.

²⁶² tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.

²⁶³ tn Or “we have taken advantage of no one.”

²⁶⁴ sn See 2 Cor 1:4-7.

²⁶⁵ tn The words “with you” are not in the Greek text, but are implied.

²⁶⁶ tn Grk “great is my boasting.”

²⁶⁷ tn Or “comfort.”

²⁶⁸ tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.

²⁶⁹ tn Grk “our flesh.”

²⁷⁰ tn Or “comforts,” “consoles.”

²⁷¹ tn Or “comforted,” “consoled.”

²⁷² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”

²⁷³ tn Or “comfort,” “consolation.”

²⁷⁴ tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.

²⁷⁵ tn Or “your grieving,” “your deep sorrow.”

²⁷⁶ tn Or “your zeal.”

²⁷⁷ tn Grk “if I grieved you.”

²⁷⁸ sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.

²⁷⁹ tn Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.

²⁸⁰ tn Grk “I did regret”; the direct object “it” must be supplied from the context.

²⁸¹ tc A few important mss (Ì^46c B D* it sa) lack γάρ (gar, “for”), while the majority of witnesses have it (א C D¹ F G Ψ 0243 33 1739 1881 Ï sy bo). Even though Ì^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepwn, “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.

²⁸² tn Grk “my letter grieved you.”

²⁸³ tn Grk “were grieved” (so also twice later in the verse).

²⁸⁴ tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata qeon). The same phrase occurs in vv. 10 and 11.

²⁸⁵ tn Grk “so that you did not suffer loss.”

²⁸⁶ tn Grk “this very thing, to be grieved.”

²⁸⁷ tn The words “of yourselves” are not in the Greek text but are implied.

²⁸⁸ sn What indignation refers to the Corinthians’ indignation at the offender.

²⁸⁹ tn Or “what zeal.”

²⁹⁰ sn That is, punishment for the offender.

²⁹¹ tn Grk “but in order that your eagerness on our behalf might be revealed to you.”

²⁹² tn Or “all of you have put his mind at ease.”

²⁹³ tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.

²⁹⁴ tn Grk “just as we spoke everything to you in truth.”

²⁹⁵ tn The words “about you” are not in the Greek text but are implied.

²⁹⁶ tn Or “is all the more.”