⁵ tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tov, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”

⁴ sn By way of Christ’s faithfulness. Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith (Christ) is reliable and worthy of such faith.

³ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

³ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

¹ sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

² tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (m^ehullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (y^ehvah): “[to the] praiseworthy one I cried out, [to the] Lord.”

¹ sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

² sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

⁴ sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

⁴ sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

¹ sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

² tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (m^ehullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (y^ehvah, “Yahweh”), resulting in “[to the] praiseworthy one I cried out, [to the] Lord.”

⁴ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

² tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [ʾemunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”

¹ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ʾeshet khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, m^evishah; “one who causes shame”) or who lowers his standing in the community.

¹ tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (ʾish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).

³ tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (ʾish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.

³ tn The first word in the Hebrew text (אֵשֶׁת, ʾeshet) begins with א (ʾalef), the first letter in the Hebrew alphabet. The word אֵשֶׁת, (ʾeshet) can refer to a wife or to a woman. Ruth is called an אֵשֶׁת חַיִל (ʾeshet khayil) “worthy woman” while still a widow. While the term need not refer to a wife, that was certainly the most common status of the adult woman in ancient Israel and the following description portrays a woman who is both wife and mother.