¹ tn Heb “and Solomon son of David strengthened himself over his kingdom.”

² tn The disjunctive clause (note the vav [ו] + subject pattern) probably has a causal nuance here.

³ tn Or “high place.”

⁴ tn Heb “the tent of meeting of God.”

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

⁶ sn The tabernacle was located in Gibeon; see 1 Chr 21:29.

⁷ tn Heb “sought [or “inquired of”] him.”

⁸ tn Or “revealed himself.”

⁹ tn Heb “ask.”

¹⁰ tn Heb “did.”

¹¹ tn Heb “you word.”

¹² tn Or “be firm, established.”

¹³ tn The cohortative with prefixed vav (ו) following the imperative here indicates purpose/result.

¹⁴ tn Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4).

¹⁵ tn Heb “for.” The word “otherwise” is used to reflect the logical sense of the statement.

¹⁶ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

¹⁷ tn Heb “to judge.”

¹⁸ tn Heb “these numerous people of yours.”

¹⁹ tn Heb “because this was in your heart.”

²⁰ tn Heb “the life of those who hate you.”

²¹ tn Heb “many days.”

²² tn Heb “wisdom and discernment are given to you.”

²³ tn Heb “which was not so for the kings who were before you, and after you there will not be so.”

²⁴ tn Heb “and Solomon came from the high place which was in Gibeon [to] Jerusalem, from before the tent of meeting, and he reigned over Israel.”

²⁵ tn Or “gathered.”

²⁶ tn Heb “he placed them in the chariot cities and with the king in Jerusalem.”

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

²⁷ tn The words “as plentiful” are supplied in the translation for clarification.

²⁸ tn Heb “he made.”

²⁹ tn Heb “as the sycamore fig trees which are in the Shephelah.”

³⁰ sn Because Que is also mentioned, some prefer to see 1 Kgs 10:28-29 as a reference to Mutsur. Que and Mutsur were located in Cilicia or Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם.

³¹ tn Heb “and they brought up and brought out from Egypt a chariot for 600 silver (pieces), and a horse for 150, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”

³² tn The phrase “This is what we proclaim to you” is not in the Greek text, but has been supplied to clarify the English. The main verb which governs all of these relative clauses is ἀπαγγέλλομεν (apangellomen) in v. 3. This is important for the proper understanding of the relative clauses in v. 1, because the main verb ἀπαγγέλλομεν in v. 3 makes it clear that all of the relative clauses in vv. 1 and 3 are the objects of the author’s proclamation to the readers rather than the subjects. To indicate this the phrase “This is what we proclaim to you” has been supplied at the beginning of v. 1.

³³ tn Grk “That which was from the beginning, that which we have heard…”

³⁴ tn Or “proclaim.”

³⁵ tn In the Greek text the prologue to 1 John (vv. 1-4) makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. For this reason the present translation places a period at the end of v. 2 and another at the end of v. 3. The material in parentheses in v. 1 begins the first of three parenthetical interruptions in the grammatical sequence of the prologue (the second is the entirety of v. 2 and the third is the latter part of v. 3). This is because of the awkwardness of connecting the prepositional phrase with what precedes, an awkwardness not immediately obvious in most English translations: “what we beheld and our hands handled concerning the word of life…” As J. Bonsirven (Épîtres de Saint Jean [CNT], 67) noted, while one may hear about the word of life, it is more difficult to see about the word of life, and impossible to feel with one’s hands about the word of life. Rather than being the object of any of the verbs in v. 1, the prepositional phrase at the end of v. 1 (“concerning the word of life…”) is more likely a parenthetical clarification intended to specify the subject of the eyewitness testimony which the verbs in v. 1 describe. A parallel for such parenthetical explanation may be found in John 1:12 (τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, toi" pisteuousin ei" to onoma autou).

³⁶ tn Or “proclaim.”

³⁷ tn The ἵνα (Jina) here indicates purpose.

³⁸ tn Or “communion”; or “association” (a reality shared in common, so in this case, “genuine association”). This term also occurs in vv. 6, 7.

³⁹ tn “Thus” is supplied to indicated the resultative nature of the Greek conjunction καί (kai) at the beginning of v. 4.

⁴⁰ tn The ἵνα (Jina) here indicates purpose.

⁴¹ tc A number of mss, some of them important (A C K P 33 81 1505 1739 pm sy^h bo), read ὑμῶν (Jumwn, “your”) rather than ἡμῶν (Jhmwn, “our”), which is found in somewhat better witnesses (א B L Ψ 049 1241 pm sy^p sa). Although the majority of Byzantine minuscules are split between the two readings, the Textus Receptus reads ὑμῶν. It is possible that ὑμῶν represents a scribal assimilation to John 16:24. As far as the immediate context is concerned, either reading could possibly be original, since the recipients have already been mentioned in 1:2 (ὑμῖν, Jumin) and 1:3 (ὑμῖν), while it might seem more natural for the author to be concerned about the fulfillment of his own joy than his readers’ (cf. 2 John 4, 12; 3 John 3). Overall, the first person pronoun is preferred on both external and internal grounds.

⁴² tn Grk “be fulfilled.”

sn This is what we proclaim to you…so that our joy may be complete. The prologue to 1 John (1:1-4) has many similarities to the prologue to the Gospel of John (1:1-18). Like the prologue to the Fourth Gospel, the prologue to 1 John introduces the reader to important themes which will be more fully developed later in the body of the work. In the case of 1 John, three of these are: (1) the importance of eyewitness testimony to who Jesus is (cf. 4:14, 5:6-12), (2) the importance of the earthly ministry of Jesus as a part of God’s revelation of himself in Jesus Christ (cf. 4:2, 5:6), and (3) the eternal life available to believers in Jesus Christ (5:11-12, 5:20). Like the rest of the letter, the prologue to 1 John does not contain any of the usual features associated with a letter in NT times, such as an opening formula, the name of the author or sender, the name(s) of the addressee(s), a formal greeting, or a health wish or expression of remembrance. The author of 1 John begins the prologue with an emphasis on the eyewitness nature of his testimony. He then transitions to a focus on the readers of the letter by emphasizing the proclamation of this eyewitness (apostolic) testimony to them. The purpose of this proclamation is so that the readers might share in fellowship with the author, a true fellowship which is with the Father and the Son as well. To guarantee this maintenance of fellowship the author is writing the letter itself (line 4a). Thus, in spite of the convoluted structure of the prologue in which the author’s thought turns back on itself several times, there is a discernible progression in his thought which ultimately expresses itself in the reason for the writing of the letter (later expressed again in slightly different form in the purpose statement of 5:13).

⁴³ tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3.

⁴⁴ tn The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”

⁴⁵ tn The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [Joti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.

⁴⁶ tn The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5.

⁴⁷ tn The key to understanding the first major section of 1 John, 1:5-3:10, is found in the statement in v. 5: “God is light and in him there is no darkness at all.” The idea of “proclamation” – the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3) – is picked up in 1:5 by the use of the noun ἀγγελία (angelia) and the verb ἀναγγέλλομεν (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the ὅτι (Joti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author’s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as κήρυγμα [khrugma], although the term the Apostle John uses here is ἀγγελία.)

sn Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and counterclaims that make up the first unit of 1 John (1:5-2:2). The three claims begin with “if” (1:6, 8, 10) and the three counterclaims begin with “but if” (1:7, 9; 2:1).

⁴⁸ tn The context of this statement in 1:6 indicates clearly that the progressive (continuative or durative) aspect of the present tense must be in view here.

sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in 1:6. If one should say (εἴπωμεν, eipwmen) that he has fellowship with God, and yet continues walking (περιπατῶμεν, peripatwmen) in the darkness, then it follows (in the apodosis, the “then” clause) that he is lying and not practicing the truth.

⁴⁹ tn Or “living according to…”

⁵⁰ tn Or “purifies.”

⁵¹ tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [Jamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.

sn From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on “walking” in 1:7 strongly suggests that the Christian life is in view (not one’s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus.

⁵² tn Grk “say we do not have sin.” The use of ἔχω + ἁμαρτία (ecw + Jamartia) is an expression limited to John and 1 John in the NT. On the analogy with other constructions where ἔχω governs an abstract noun (e.g., 1 John 1:3, 6, 7; 2:28; 3:3, 15, 21; 4:16, 17; 5:12-13), it indicates that a state is involved, which in the case of ἁμαρτία would refer to a state of sin. The four times the expression ἔχω + ἁμαρτία occurs in the Gospel of John (9:41; 15:22, 24; 19:11) all refer to situations where a wrong action has been committed or a wrong attitude has already existed, resulting in a state of sin, and then something else happens which further emphasizes the evil of that action or attitude. Here in 1 John 1:8 the sense is the same. The author is addressing people who have sinned (resulting in a state of sin), warning them that they cannot claim to be free from the guilt of that sin. The context of 1 John does not imply libertinism (where sins are flaunted as a way of demonstrating one’s “liberty”) on the part of the opponents, since the author makes no explicit charges of immoral behavior against his opponents. The worst the author explicitly says is that they have failed to love the brethren (1 John 3:17). It seems more likely that the opponents were saying that things a believer did after conversion were not significant enough to be “sins” that could challenge one’s intimate relationship with God (a relationship the author denies that the opponents have to begin with).

⁵³ tn Or “just.”

⁵⁴ tn The ἵνα (Jina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving, …cleansing”) conveys this idea of result.

⁵⁵ tn Or “purifying.”

⁵⁶ tn Heb “woe to me!” In light of the image that follows, perhaps one could translate, “I am disappointed.”

⁵⁷ tn Or “for.”

⁵⁸ tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.”

⁵⁹ tn Heb “my appetite craves.”

⁶⁰ tn Or “have perished”; “have been destroyed.”

⁶¹ tn Heb “and an upright one among men there is not.”

⁶² tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”

⁶³ sn Micah compares these ungodly people to hunters trying to capture their prey with a net.

⁶⁴ tn Heb “upon evil [are their] hands to do [it] well.”

⁶⁵ tn Heb “the official asks – and the judge – for a bribe.”

⁶⁶ tn More literally, “the great one announces what his appetite desires and they weave it together.” Apparently this means that subordinates plot and maneuver to make sure the prominent man’s desires materialize.

⁶⁷ tn Heb “[the] godly from a row of thorn bushes.” The preposition מִן (min) is comparative and the comparative element (perhaps “sharper” is the idea) is omitted. See BDB 582 s.v. 6 and GKC 431 §133.e.

⁶⁸ tn Heb “the day of your watchmen, your appointed [time], is coming.” The present translation takes “watchmen” to refer to actual sentries. However, the “watchmen” could refer figuratively to the prophets who had warned Judah of approaching judgment. In this case one could translate, “The day your prophets warned about – your appointed time of punishment – is on the way.”

⁶⁹ tn Heb “and now will be their confusion.”

⁷⁰ tn Heb “from the one who lies in your arms, guard the doors of your mouth.”

⁷¹ tn Heb “rises up against.”

⁷² tn Heb “the enemies of a man are the men of his house.”

⁷³ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

⁷⁴ tn The singular form is understood as collective.

⁷⁵ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

⁷⁶ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

⁷⁷ tn Heb “lift, bear.”

⁷⁸ tn Heb “until.”

⁷⁹ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

⁸⁰ tn Heb “see.”

⁸¹ tn Or “justice, vindication.”

⁸² tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

⁸³ tn Heb “My eyes will look on them.”

⁸⁴ tn Heb “a trampled-down place.”

⁸⁵ sn Personified Jerusalem declares her confidence in vv. 8-10; in this verse she is assured that she will indeed be vindicated.

⁸⁶ tn Heb “they.” The referent has been specified as “people,” referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the Lord).

⁸⁷ tn The masculine pronominal suffix suggests the Lord is addressed. Some emend to a feminine form and take Jerusalem as the addressee.

⁸⁸ tc The MT reads וְעָרֵי (vÿ’arey, “and the cities [of Egypt]”), but the parallel line indicates this is a corruption of וְעַד (vÿ’ad, “even to”).

⁸⁹ tn Heb “the River,” referring to the Euphrates River. This has been specified in the translation for clarity (so also NASB, NIV).

⁹⁰ tn Heb “and sea from sea.” Many prefer to emend this to מִיָּם עַד יָם (miyyam ’ad yam, “from sea to sea”).

⁹¹ tn Heb “and mountain of the mountain.” Many prefer to emend this to וּמֵהַר עַד הַר (umehar ’ad har, “and mountain to mountain”).

⁹² tn Or “will be ruined.”

⁹³ tn Heb “on account of its inhabitants, because of the fruit of their deeds.”

⁹⁴ tn Or “with your scepter” (the Hebrew term can mean either “rod” or “scepter”).

⁹⁵ tn Heb “the flock of your inheritance.”

⁹⁶ tn Or “in the midst of Carmel.” The Hebrew term translated “pastureland” may be a place name.

sn The point seems to be that Israel is in a vulnerable position, like sheep in a thicket populated by predators, while rich pastureland (their homeland and God’s blessings) is in view.

⁹⁷ sn The regions of Bashan and Gilead, located in Transjordan, were noted for their rich grazing lands.

⁹⁸ tn Heb “as in the days of antiquity.”

⁹⁹ tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader.

¹⁰⁰ sn I will show you miraculous deeds. In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.

¹⁰¹ tn Or “be ashamed of.”

¹⁰² tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes.

¹⁰³ tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.

¹⁰⁴ tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.”

¹⁰⁵ tn Heb “they will be in dread and afraid.”

¹⁰⁶ tn The Lord is addressed directly using the second person.

¹⁰⁷ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

¹⁰⁸ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

¹⁰⁹ tn Heb “pass over.”

¹¹⁰ tn Heb “of the remnant of his inheritance.”

¹¹¹ tn Heb “he does not keep hold of his anger forever.”

¹¹² tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

¹¹³ tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

¹¹⁴ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

¹¹⁵ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

¹¹⁶ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

¹¹⁷ tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

¹¹⁸ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

¹¹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹²⁰ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

¹²¹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

¹²² tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

¹²³ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

¹²⁴ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

¹²⁵ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

¹²⁶ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

¹²⁸ tn Grk “the stewardship,” “the management.”

¹²⁹ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

¹³⁰ tn Grk “I do not have strength to dig; I am ashamed to beg.”

sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

¹³¹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

¹³² sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

¹³³ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

¹³⁴ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

¹³⁵ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

¹³⁶ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

¹³⁷ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

¹³⁸ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

¹³⁹ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

¹⁴⁰ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

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

¹⁴² sn The percentage of reduction may not be as great because of the change in material.

¹⁴³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁴ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

¹⁴⁵ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

¹⁴⁶ tn Grk “sons” (an idiom).

¹⁴⁷ tn Grk “with their own generation.”

¹⁴⁸ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

¹⁴⁹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

¹⁵⁰ sn The passive refers to the welcome of heaven.

¹⁵¹ tn Grk “eternal tents” (as dwelling places).

¹⁵² sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

¹⁵³ tn Or “faithful.”

¹⁵⁴ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

¹⁵⁵ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

¹⁵⁶ tn Or “faithful.”

¹⁵⁷ tn Grk “have not been faithful with what is another’s.”

¹⁵⁸ tn Grk “what is your own.”

¹⁵⁹ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

¹⁶⁰ tn Or “and treat [the other] with contempt.”

¹⁶¹ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

¹⁶² sn See the note on Pharisees in 5:17.

¹⁶³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

¹⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶⁶ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

¹⁶⁷ tn Or “exalted.” This refers to the pride that often comes with money and position.

¹⁶⁸ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

¹⁶⁹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

¹⁷⁰ sn John refers to John the Baptist.

¹⁷¹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

¹⁷² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

¹⁷³ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

¹⁷⁴ tn Or “one small part of a letter” (L&N 33.37).

¹⁷⁵ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

¹⁷⁶ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

¹⁷⁷ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

¹⁷⁸ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

¹⁷⁹ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

¹⁸⁰ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

¹⁸¹ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

¹⁸² tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

¹⁸³ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

¹⁸⁴ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

¹⁸⁵ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

¹⁸⁶ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

¹⁸⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁸ sn The shorter description suggests a different fate, which is confirmed in the following verses.

¹⁸⁹ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

¹⁹⁰ sn Hades is a place of torment, especially as one knows that he is separated from God.

¹⁹¹ tn Grk “he lifted up his eyes” (an idiom).

¹⁹² tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

¹⁹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

¹⁹⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

¹⁹⁵ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

¹⁹⁶ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

¹⁹⁷ tn Or “in terrible pain” (L&N 24.92).

¹⁹⁸ sn Fire in this context is OT imagery; see Isa 66:24.

¹⁹⁹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

²⁰⁰ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

²⁰¹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

²⁰² sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

²⁰³ tn Grk “between us and you.”

²⁰⁴ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

²⁰⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

²⁰⁶ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

²⁰⁷ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

²⁰⁸ tn Grk “lest they also come.”

²⁰⁹ tn Grk “says.” This is one of the few times Luke uses the historical present.

²¹⁰ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

²¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

²¹³ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

²¹⁴ tn Here δέ (de) has not been translated.

²¹⁵ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

²¹⁶ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.