³ tn Heb “gathered.” The Piel perfect קִבְּצוּ (qibb^etsu) from קָבַץ (qavats, “to gather”) may be nuanced as gathering something together at a place (HALOT 1063 s.v. קבץ pi. 4) or the privative sense of gathering something away from a place, i.e., “to take away, withdraw” (BDB 868 s.v. קָבַץ Pi.3). Here then (and in Joel 2:6) it means either gathering redness in the face (“every face flushes red [in fear]”) or gathering redness away from the face (“every face grows pale”).

³ tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent—she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.

⁵ tn The verb is rather simple—יַעֲבֹרוּ (yaʿavoru). But some translate it “pass away” or “flow away,” and others “overflow.” In the rainy season they are deep and flowing, or “overflow” their banks. This is a natural sense to the verb, and since the next verse focuses on this, some follow this interpretation (H. H. Rowley, Job [NCBC], 15). But this idea does not parallel the first part of v. 15. So it makes better sense to render it “flow away” and see the reference to the summer dry spells when one wants the water but is disappointed.

² tn For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’”

² tn For the translation of ἀπέρχομαι (aperchomai; here ἀπῆλθαν [apēlthan]) L&N 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’”

² tn The ἵνα (hina) clause gives the purpose of Jesus’ self-revelation as he manifested himself to the disciples and to the world during his earthly life and ministry: It was “to take away sins.”

⁴ tn Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7.

¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

³ tn For the translation of plural πονηρία (ponēria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

³ sn 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.

¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

⁴ sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

² sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

¹ sn 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.

⁴ sn 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.

¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

³ sn 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.

¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.