2 Samuel 14:5-11

14:5 The king replied to her, “What do you want?” ¹  She answered, “I am a widow; my husband is dead. 14:6 Your servant ²  has two sons. When the two of them got into a fight in the field, there was no one present who could intervene. One of them struck the other and killed him. 14:7 Now the entire family has risen up against your servant, saying, ‘Turn over the one who struck down his brother, so that we can execute him and avenge the death ³  of his brother whom he killed. In so doing we will also destroy the heir.’ They want to extinguish my remaining coal, ⁴  leaving no one on the face of the earth to carry on the name of my husband.”

14:8 Then the king told the woman, “Go to your home. I will give instructions concerning your situation.” ⁵  14:9 The Tekoan woman said to the king, “My lord the king, let any blame fall on me and on the house of my father. But let the king and his throne be innocent!”

14:10 The king said, “Bring to me whoever speaks to you, and he won’t bother you again!” 14:11 She replied, “In that case, ⁶  let the king invoke the name of ⁷  the Lord your God so that the avenger of blood may not kill! Then they will not destroy my son!” He replied, “As surely as the Lord lives, not a single hair of your son’s head ⁸  will fall to the ground.”

Yudas 1:7-15

1:7 So also ⁹  Sodom and Gomorrah and the neighboring towns, ¹⁰  since they indulged in sexual immorality and pursued unnatural desire ¹¹  in a way similar to ¹²  these angels, ¹³  are now displayed as an example by suffering the punishment of eternal fire.

1:8 Yet these men, ¹⁴  as a result of their dreams, ¹⁵  defile the flesh, reject authority, ¹⁶  and insult ¹⁷  the glorious ones. ¹⁸  1:9 But even ¹⁹  when Michael the archangel ²⁰  was arguing with the devil and debating with him ²¹  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ²²  1:11 Woe to them! For they have traveled down Cain’s path, ²³  and because of greed ²⁴  have abandoned themselves ²⁵  to ²⁶  Balaam’s error; hence, ²⁷  they will certainly perish ²⁸  in Korah’s rebellion. 1:12 These men are ²⁹  dangerous reefs ³⁰  at your love feasts, ³¹  feasting without reverence, ³²  feeding only themselves. ³³  They are ³⁴  waterless ³⁵  clouds, carried along by the winds; autumn trees without fruit ³⁶  – twice dead, ³⁷  uprooted; 1:13 wild sea waves, ³⁸  spewing out the foam of ³⁹  their shame; ⁴⁰  wayward stars ⁴¹  for whom the utter depths of eternal darkness ⁴²  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁴³  even prophesied of them, ⁴⁴  saying, “Look! The Lord is coming ⁴⁵  with thousands and thousands ⁴⁶  of his holy ones, 1:15 to execute judgment on ⁴⁷  all, and to convict every person ⁴⁸  of all their thoroughly ungodly deeds ⁴⁹  that they have committed, ⁵⁰  and of all the harsh words that ungodly sinners have spoken against him.” ⁵¹ 

Yudas 1:1

Salutation

1:1 From Jude, ⁵²  a slave ⁵³  of Jesus Christ and brother of James, ⁵⁴  to those who are called, wrapped in the love of ⁵⁵  God the Father and kept for ⁵⁶  Jesus Christ.

Kisah Para Rasul 20:35

20:35 By all these things, ⁵⁷  I have shown you that by working in this way we must help ⁵⁸  the weak, ⁵⁹  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁶⁰ 

Yesaya 5:1-7

A Love Song Gone Sour

5:1 I ⁶¹  will sing to my love –

a song to my lover about his vineyard. ⁶² 

My love had a vineyard

on a fertile hill. ⁶³ 

5:2 He built a hedge around it, ⁶⁴  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ⁶⁵ 

5:3 So now, residents of Jerusalem, ⁶⁶ 

people ⁶⁷  of Judah,

you decide between me and my vineyard!

5:4 What more can I do for my vineyard

beyond what I have already done?

When I waited for it to produce edible grapes,

why did it produce sour ones instead?

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ⁶⁸ 

I will break its wall and allow animals to graze there. ⁶⁹ 

5:6 I will make it a wasteland;

no one will prune its vines or hoe its ground, ⁷⁰ 

and thorns and briers will grow there.

I will order the clouds

not to drop any rain on it.

5:7 Indeed ⁷¹  Israel ⁷²  is the vineyard of the Lord who commands armies,

the people ⁷³  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ⁷⁴ 

He waited for fairness, but look what he got – cries for help! ⁷⁵ 

Matius 21:33-45

The Parable of the Tenants

21:33 “Listen to another parable: There was a landowner ⁷⁶  who planted a vineyard. ⁷⁷  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁷⁸  he leased it to tenant farmers ⁷⁹  and went on a journey. 21:34 When the harvest time was near, he sent his slaves ⁸⁰  to the tenants to collect his portion of the crop. ⁸¹  21:35 But the tenants seized his slaves, beat one, ⁸²  killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, ⁸³  saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So ⁸⁴  they seized him, ⁸⁵  threw him out of the vineyard, ⁸⁶  and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ⁸⁷ 

This is from the Lord, and it is marvelous in our eyes’? ⁸⁸ 

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ⁸⁹  who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” ⁹⁰  21:45 When ⁹¹  the chief priests and the Pharisees ⁹²  heard his parables, they realized that he was speaking about them.

Lukas 15:11-32

The Parable of the Compassionate Father

15:11 Then ⁹³  Jesus ⁹⁴  said, “A man had two sons. 15:12 The ⁹⁵  younger of them said to his ⁹⁶  father, ‘Father, give me the share of the estate ⁹⁷  that will belong ⁹⁸  to me.’ So ⁹⁹  he divided his ¹⁰⁰  assets between them. ¹⁰¹  15:13 After ¹⁰²  a few days, ¹⁰³  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ¹⁰⁴  his wealth ¹⁰⁵  with a wild lifestyle. 15:14 Then ¹⁰⁶  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ¹⁰⁷  one of the citizens of that country, who ¹⁰⁸  sent him to his fields to feed pigs. ¹⁰⁹  15:16 He ¹¹⁰  was longing to eat ¹¹¹  the carob pods ¹¹²  the pigs were eating, but ¹¹³  no one gave him anything. 15:17 But when he came to his senses ¹¹⁴  he said, ‘How many of my father’s hired workers have food ¹¹⁵  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹¹⁶  against heaven ¹¹⁷  and against ¹¹⁸  you. 15:19 I am no longer worthy to be called your son; treat me ¹¹⁹  like one of your hired workers.”’ 15:20 So ¹²⁰  he got up and went to his father. But while he was still a long way from home ¹²¹  his father saw him, and his heart went out to him; ¹²²  he ran and hugged ¹²³  his son ¹²⁴  and kissed him. 15:21 Then ¹²⁵  his son said to him, ‘Father, I have sinned against heaven ¹²⁶  and against you; I am no longer worthy to be called your son.’ ¹²⁷  15:22 But the father said to his slaves, ¹²⁸  ‘Hurry! Bring the best robe, ¹²⁹  and put it on him! Put a ring on his finger ¹³⁰  and sandals ¹³¹  on his feet! 15:23 Bring ¹³²  the fattened calf ¹³³  and kill it! Let us eat ¹³⁴  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹³⁵  So ¹³⁶  they began to celebrate.

15:25 “Now his older son was in the field. As ¹³⁷  he came and approached the house, he heard music ¹³⁸  and dancing. 15:26 So ¹³⁹  he called one of the slaves ¹⁴⁰  and asked what was happening. 15:27 The slave replied, ¹⁴¹  ‘Your brother has returned, and your father has killed the fattened calf ¹⁴²  because he got his son ¹⁴³  back safe and sound.’ 15:28 But the older son ¹⁴⁴  became angry ¹⁴⁵  and refused ¹⁴⁶  to go in. His father came out and appealed to him, 15:29 but he answered ¹⁴⁷  his father, ‘Look! These many years I have worked like a slave ¹⁴⁸  for you, and I never disobeyed your commands. Yet ¹⁴⁹  you never gave me even a goat ¹⁵⁰  so that I could celebrate with my friends! 15:30 But when this son of yours ¹⁵¹  came back, who has devoured ¹⁵²  your assets with prostitutes, ¹⁵³  you killed the fattened calf ¹⁵⁴  for him!’ 15:31 Then ¹⁵⁵  the father ¹⁵⁶  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ¹⁵⁷  to celebrate and be glad, for your brother ¹⁵⁸  was dead, and is alive; he was lost and is found.’” ¹⁵⁹ 

Lukas 16:19-31

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ¹⁶⁰  and fine linen and who feasted sumptuously ¹⁶¹  every day. 16:20 But at his gate lay ¹⁶²  a poor man named Lazarus ¹⁶³  whose body was covered with sores, ¹⁶⁴  16:21 who longed to eat ¹⁶⁵  what fell from the rich man’s table. In addition, the dogs ¹⁶⁶  came and licked ¹⁶⁷  his sores.

16:22 “Now ¹⁶⁸  the poor man died and was carried by the angels to Abraham’s side. ¹⁶⁹  The ¹⁷⁰  rich man also died and was buried. ¹⁷¹  16:23 And in hell, ¹⁷²  as he was in torment, ¹⁷³  he looked up ¹⁷⁴  and saw Abraham far off with Lazarus at his side. ¹⁷⁵  16:24 So ¹⁷⁶  he called out, ¹⁷⁷  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁷⁸  to dip the tip of his finger ¹⁷⁹  in water and cool my tongue, because I am in anguish ¹⁸⁰  in this fire.’ ¹⁸¹  16:25 But Abraham said, ‘Child, ¹⁸²  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁸³  16:26 Besides all this, ¹⁸⁴  a great chasm ¹⁸⁵  has been fixed between us, ¹⁸⁶  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So ¹⁸⁷  the rich man ¹⁸⁸  said, ‘Then I beg you, father – send Lazarus ¹⁸⁹  to my father’s house 16:28 (for I have five brothers) to warn ¹⁹⁰  them so that they don’t come ¹⁹¹  into this place of torment.’ 16:29 But Abraham said, ¹⁹²  ‘They have Moses and the prophets; they must respond to ¹⁹³  them.’ 16:30 Then ¹⁹⁴  the rich man ¹⁹⁵  said, ‘No, father Abraham, but if someone from the dead ¹⁹⁶  goes to them, they will repent.’ 16:31 He ¹⁹⁷  replied to him, ‘If they do not respond to ¹⁹⁸  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁹⁹ 

[14:5]  ¹ tn Heb “What to you?”

[14:6]  ² tn Here and elsewhere (vv. 7, 12, 15a, 17, 19) the woman uses a term which suggests a lower level female servant. She uses the term to express her humility before the king. However, she uses a different term in vv. 15b-16. See the note at v. 15 for a discussion of the rhetorical purpose of this switch in terminology.

[14:7]  ³ tn Heb “in exchange for the life.” The Hebrew preposition בְּ (bÿ, “in”) here is the so-called bet pretii, or bet (בְּ) of price, defining the value attached to someone or something.

[14:7]  ⁴ sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line.

[14:8]  ⁵ tn Heb “concerning you.”

[14:11]  ⁶ tn The words “in that case” are not in the Hebrew text, but may be inferred from the context. They are supplied in the translation for the sake of clarification.

[14:11]  ⁷ tn Heb “let the king remember.”

[14:11]  ⁸ tn Heb “of your son.”

[1:7]  ⁹ tn Grk “as.”

[1:7]  ¹⁰ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹¹ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ¹² tn Or “in the same way as.”

[1:7]  ¹³ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:8]  ¹⁴ tn The reference is now to the false teachers.

[1:8]  ¹⁵ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ¹⁶ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ¹⁷ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ¹⁸ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:9]  ¹⁹ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ²⁰ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ²¹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ²² tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

[1:11]  ²³ tn Or “they have gone the way of Cain.”

[1:11]  ²⁴ tn Grk “for wages.”

[1:11]  ²⁵ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ²⁶ tn Or “in.”

[1:11]  ²⁷ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ²⁸ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:12]  ²⁹ tn Grk “these are the men who are.”

[1:12]  ³⁰ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ³¹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ³² tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ³³ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ³⁴ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ³⁵ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ³⁶ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ³⁷ tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:13]  ³⁸ tn Grk “wild waves of the sea.”

[1:13]  ³⁹ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ⁴⁰ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ⁴¹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ⁴² tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ⁴³ tn Grk “the seventh from Adam.”

[1:14]  sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

[1:14]  ⁴⁴ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁴⁵ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁴⁶ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ⁴⁷ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁴⁸ tn Or “soul.”

[1:15]  ⁴⁹ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁵⁰ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁵¹ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:1]  ⁵² tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁵⁴ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁵⁵ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁵⁶ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[20:35]  ⁵⁷ sn The expression By all these things means “In everything I did.”

[20:35]  ⁵⁸ tn Or “must assist.”

[20:35]  ⁵⁹ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁶⁰ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[5:1]  ⁶¹ tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.

[5:1]  ⁶² sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.

[5:1]  ⁶³ tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).

[5:2]  ⁶⁴ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ⁶⁵ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[5:3]  ⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ⁶⁷ tn Heb “men,” but in a generic sense.

[5:5]  ⁶⁸ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ⁶⁹ tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[5:6]  ⁷⁰ tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.

[5:7]  ⁷¹ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ⁷² tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ⁷³ tn Heb “men,” but in a generic sense.

[5:7]  ⁷⁴ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ⁷⁵ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[21:33]  ⁷⁶ tn The term here refers to the owner and manager of a household.

[21:33]  ⁷⁷ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[21:33]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:33]  ⁷⁹ sn The leasing of land to tenant farmers was common in this period.

[21:34]  ⁸⁰ tn See the note on the word “slave” in 8:9.

[21:34]  sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

[21:34]  ⁸¹ tn Grk “to collect his fruits.”

[21:35]  ⁸² sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[21:37]  ⁸³ sn The owner’s decision to send his son represents God sending Jesus.

[21:39]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

[21:39]  ⁸⁵ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[21:39]  ⁸⁶ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[21:42]  ⁸⁷ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ⁸⁸ sn A quotation from Ps 118:22-23.

[21:43]  ⁸⁹ tn Or “to a nation” (so KJV, NASB, NLT).

[21:44]  ⁹⁰ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

[21:44]  tn Grk “on whomever it falls, it will crush him.”

[21:44]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[21:45]  ⁹¹ tn Here καί (kai) has not been translated.

[21:45]  ⁹² sn See the note on Pharisees in 3:7.

[15:11]  ⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ⁹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁹⁷ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁹⁸ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁹⁹ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁰⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁰¹ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ¹⁰² tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ¹⁰³ tn Grk “after not many days.”

[15:13]  ¹⁰⁴ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ¹⁰⁵ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ¹⁰⁶ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ¹⁰⁷ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ¹⁰⁸ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ¹⁰⁹ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ¹¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹¹¹ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹¹² tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ¹¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ¹¹⁴ tn Grk “came to himself” (an idiom).

[15:17]  ¹¹⁵ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ¹¹⁶ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹¹⁷ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹¹⁸ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ¹¹⁹ tn Or “make me.” Here is a sign of total humility.

[15:20]  ¹²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹²¹ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹²² tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹²³ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹²⁴ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ¹²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹²⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ¹²⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ¹²⁸ tn See the note on the word “slave” in 7:2.

[15:22]  ¹²⁹ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹³⁰ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ¹³¹ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ¹³² tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ¹³³ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ¹³⁴ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ¹³⁵ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹³⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ¹³⁷ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹³⁸ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ¹³⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ¹⁴⁰ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ¹⁴¹ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹⁴² tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹⁴³ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ¹⁴⁴ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹⁴⁵ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹⁴⁶ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ¹⁴⁷ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ¹⁴⁸ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ¹⁴⁹ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹⁵⁰ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ¹⁵¹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹⁵² sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹⁵³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁵⁴ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ¹⁵⁶ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ¹⁵⁷ tn Or “necessary.”

[15:32]  ¹⁵⁸ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ¹⁵⁹ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[16:19]  ¹⁶⁰ 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.

[16:19]  ¹⁶¹ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ¹⁶² 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).

[16:20]  ¹⁶³ 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.

[16:20]  ¹⁶⁴ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ¹⁶⁵ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ¹⁶⁶ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ¹⁶⁷ 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.

[16:22]  ¹⁶⁸ 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.

[16:22]  ¹⁶⁹ 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).

[16:22]  ¹⁷⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁷¹ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ¹⁷² 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).

[16:23]  ¹⁷³ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁷⁴ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁷⁵ 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.”

[16:24]  ¹⁷⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁷⁷ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁷⁸ 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.)

[16:24]  ¹⁷⁹ 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.

[16:24]  ¹⁸⁰ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁸¹ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ¹⁸² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁸³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ¹⁸⁴ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁸⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁸⁶ tn Grk “between us and you.”

[16:27]  ¹⁸⁷ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ¹⁸⁸ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ¹⁸⁹ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28]  ¹⁹⁰ 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.

[16:28]  ¹⁹¹ tn Grk “lest they also come.”

[16:29]  ¹⁹² tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ¹⁹³ 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).

[16:30]  ¹⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁹⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹⁹⁶ 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.

[16:31]  ¹⁹⁷ tn Here δέ (de) has not been translated.

[16:31]  ¹⁹⁸ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁹⁹ 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.