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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.

Duration: 365 days

2 Chronicles 10

The Northern Tribes Rebel

10 Rehoboam traveled to Shechem, for all Israel had gathered in^[a] Shechem to make Rehoboam^[b] king. ²When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon. Jeroboam returned from Egypt. ³They sent for him,^[c] and Jeroboam and all Israel came and spoke to Rehoboam, saying, ⁴“Your father made us work too hard!^[d] Now if you lighten the demands he made and don’t make us work as hard, we will serve you.”^[e] ⁵He said to them, “Go away for three days, then return to me.” So the people went away.

⁶King Rehoboam consulted with the older advisers who had served^[f] his father Solomon when he had been alive. He asked them,^[g] “How do you advise me to answer these people?” ⁷They said to him, “If you are fair to these people, grant their request, and are cordial to them, they will be your servants from this time forward.”^[h] ⁸But Rehoboam rejected their advice and consulted the young advisers who served him, with whom he had grown up.^[i] ⁹He asked them, “How do you advise me to respond to these people who said to me, ‘Lessen the demands your father placed on us’?”^[j] ¹⁰The young advisers with whom Rehoboam^[k] had grown up said to him, “Say this to these people who have said to you, ‘Your father made us work hard, but now lighten our burden’^[l]—say this to them: ‘I am a lot harsher than my father!^[m] ¹¹My father imposed heavy demands on you; I will make them even heavier.^[n] My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.’”^[o]

¹²Jeroboam and all the people reported to Rehoboam on the third day, just as the king had ordered when he said, “Return to me on the third day.” ¹³The king responded to the people harshly. He^[p] rejected the advice of the older men ¹⁴and followed the advice of the younger ones. He said, “My father imposed heavy demands on you;^[q] I will make them even heavier.^[r] My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.”^[s] ¹⁵The king refused to listen to the people, because God was instigating this turn of events^[t] so that he might bring to pass the prophetic announcement he had made^[u] through Ahijah the Shilonite to Jeroboam son of Nebat.

¹⁶When all Israel saw^[v] that the king refused to listen to them, the people answered the king, “We have no portion in David—no share in the son of Jesse!^[w] Return to your homes, O Israel!^[x] Now, look after your own dynasty, O David!”^[y] So all Israel returned to their homes.^[z] ¹⁷(Rehoboam continued to rule over the Israelites who lived in the cities of Judah.) ¹⁸King Rehoboam sent Hadoram,^[aa] the supervisor of the work crews, out after them, but the Israelites stoned him to death. King Rehoboam managed to jump into his chariot and escape to Jerusalem. ¹⁹So Israel has been in rebellion against the Davidic dynasty to this very day.

Footnotes

2 Chronicles 10:1 tn Heb “come [to].”
2 Chronicles 10:1 tn Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.
2 Chronicles 10:3 tn Heb “They sent and called for him.”
2 Chronicles 10:4 tn Heb “made our yoke burdensome.”
2 Chronicles 10:4 tn Heb “but you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.” In the Hebrew text the prefixed verbal form with vav (וְנַעַבְדֶךָ, v^enaʿav^edekha, “and we will serve you”) following the imperative (הָקֵל, haqel, “lighten”) indicates purpose/result. The conditional sentence used in the present translation is an attempt to bring out the logical relationship between these forms.
2 Chronicles 10:6 tn Heb “stood before.”
2 Chronicles 10:6 tn Heb “saying.”
2 Chronicles 10:7 tn Heb “If you are for good to these people and you are favorable to them and speak to them good words, they will be your servants all the days.”
2 Chronicles 10:8 tn Heb “Rehoboam rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.”
2 Chronicles 10:9 tn Heb “Lighten the yoke which your father placed on us.”
2 Chronicles 10:10 tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.
2 Chronicles 10:10 tn Heb “Your father made our yoke heavy, but make it lighter upon us.”
2 Chronicles 10:10 tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.
2 Chronicles 10:11 tn Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”
2 Chronicles 10:11 tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.
2 Chronicles 10:13 tn Heb “King Rehoboam.” The pronoun “he” has been used in the translation in place of the proper name in keeping with contemporary English style.
2 Chronicles 10:14 tc The Hebrew text reads, “I will make heavy your yoke,” but many medieval Hebrew mss and other ancient textual witnesses have, “my father made heavy your yoke.”
2 Chronicles 10:14 tn Heb “but I will add to your yoke.”
2 Chronicles 10:14 tn Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.
2 Chronicles 10:15 tn Heb “because this turn of events was from God.”
2 Chronicles 10:15 tn Heb “so that the Lord might bring to pass his word which he spoke.”
2 Chronicles 10:16 tc The MT does not include the word “saw,” but many medieval Hebrew mss as well as several ancient versions have it. See the parallel text of 1 Kings 12:16, which has the verb וַיַּרְא (from רָאָה, raʾah, “to see”).
2 Chronicles 10:16 sn The people’s point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.
2 Chronicles 10:16 tn Heb “each one to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.
2 Chronicles 10:16 tn Heb “Now see your house, David.”
2 Chronicles 10:16 tn Heb “went to their tents.”
2 Chronicles 10:18 sn In the parallel account in 1 Kgs 12:18 this name appears as “Adoniram.”

Revelation 1

The Prologue

1 The revelation of Jesus Christ,^[a] which God gave him to show his servants^[b] what must happen very soon.^[c] He made it clear^[d] by sending his angel to his servant^[e] John, ²who then^[f] testified to everything that he saw concerning the word of God and the testimony about^[g] Jesus Christ. ³Blessed is the one who reads the words of this^[h] prophecy aloud,^[i] and blessed are^[j] those who hear and obey^[k] the things written in it, because the time is near!^[l]

⁴From John,^[m] to the seven churches that are in the province of Asia:^[n] Grace and peace to you^[o] from “he who is,”^[p] and who was, and who is still to come,^[q] and from the seven spirits who are before his throne, ⁵and from Jesus Christ—the faithful^[r] witness,^[s] the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free^[t] from our sins at the cost of^[u] his own blood ⁶and has appointed^[v] us as a kingdom,^[w] as priests^[x] serving his God and Father—to him be the glory and the power for ever and ever!^[y] Amen.

⁷(Look! He is returning with the clouds,^[z]
and every eye will see him,
even^[aa] those who pierced him,^[ab]
and all the tribes^[ac] on the earth will mourn because^[ad] of him.
This will certainly come to pass!^[ae] Amen.)^[af]

⁸“I am the Alpha and the Omega,”^[ag] says the Lord God—the one who is, and who was, and who is still to come—the All-Powerful!^[ah]

⁹I, John, your brother and the one who shares^[ai] with you in the persecution, kingdom, and endurance that^[aj] are in Jesus, was on the island called Patmos because of the word of God and the testimony about Jesus.^[ak] ¹⁰I was in the Spirit^[al] on the Lord’s Day^[am] when^[an] I heard behind me a loud voice like a trumpet, ¹¹saying: “Write in a book what you see and send it to the seven churches—to Ephesus, Smyrna,^[ao] Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

¹²I^[ap] turned to see whose voice was speaking to me,^[aq] and when I did so,^[ar] I saw seven golden lampstands, ¹³and in the midst of the lampstands was one like a son of man.^[as] He was dressed in a robe extending down to his feet and he wore a wide golden belt^[at] around his chest. ¹⁴His^[au] head and hair were as white as wool, even as white as snow,^[av] and his eyes were like a fiery^[aw] flame. ¹⁵His feet were like polished bronze^[ax] refined^[ay] in a furnace, and his voice was like the roar^[az] of many waters. ¹⁶He held^[ba] seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His^[bb] face shone like the sun shining at full strength. ¹⁷When^[bc] I saw him I fell down at his feet as though I were dead, but^[bd] he placed his right hand on me and said: “Do not be afraid! I am the first and the last, ¹⁸and the one who lives! I^[be] was dead, but look, now I am alive—forever and ever—and I hold the keys of death and of Hades!^[bf] ¹⁹Therefore write what you saw, what is, and what will be after these things.^[bg] ²⁰The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this:^[bh] The seven stars are the angels^[bi] of the seven churches and the seven lampstands are the seven churches.

Footnotes

Revelation 1:1 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (apokalupsis Iēsou Christou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
Revelation 1:1 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence, the translation “servants.” In any case, 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.). A good 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.
Revelation 1:1 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
Revelation 1:1 tn Or “He indicated it clearly” (L&N 33.153).
Revelation 1:1 tn See the note on the word “servants” earlier in this verse.
Revelation 1:2 tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
Revelation 1:2 tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.
Revelation 1:3 tn The word “this” is used to translate the Greek article τῆς (tēs), bringing out its demonstrative force.
Revelation 1:3 tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.
Revelation 1:3 tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.
Revelation 1:3 tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments—‘to obey, to keep commandments, obedience.’”
Revelation 1:3 sn The time refers to the time when the things prophesied would happen.
Revelation 1:4 tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
Revelation 1:4 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
Revelation 1:4 tn It is probable that the ὑμῖν (humin) applies to both elements of the greeting, i.e., to both grace and peace.
Revelation 1:4 tc The earliest and best mss (P^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, theou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, ho ōn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).
Revelation 1:4 tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”
Revelation 1:5 tn Or “Jesus Christ—the faithful one, the witness…” Some take ὁ πιστός (ho pistos) as a second substantive in relation to ὁ μάρτυς (ho martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
Revelation 1:5 sn The Greek term translated witness can mean both “witness” and “martyr.”
Revelation 1:5 tc The reading “set free” (λύσαντι, lusanti) has better ms support (P¹⁸ א A C 1611 2050 2329 2351 M^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 M^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar—a difference of only one letter—which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood”—a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.tn Or “and released us” (L&N 37.127).
Revelation 1:5 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death—a frequent refrain in the Apocalypse.
Revelation 1:6 tn The verb ποιέω (poieō) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).
Revelation 1:6 tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).
Revelation 1:6 tn Grk “a kingdom, priests.” The term ἱερεῖς (hiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, hēmas). The translation retains this ambiguity.
Revelation 1:6 tc Both the longer reading τῶν αἰώνων (tōn aiōnōn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C M) and the shorter (“for ever”; found in P¹⁸ A P 2050 bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, eis [tous] aiōnas [tōn] aiōnōn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably authentic (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
Revelation 1:7 sn An allusion to Dan 7:13.
Revelation 1:7 tn Here καί (kai) was translated as ascensive.
Revelation 1:7 sn An allusion to Zech 12:10.
Revelation 1:7 tn In this context, tribes (φυλαί, phulai) could also be translated as “nations” or “peoples” (L&N 11.56).
Revelation 1:7 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
Revelation 1:7 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amēn). See L&N 69.1.
Revelation 1:7 sn These lines are placed in parentheses because they form an aside to the main argument.
Revelation 1:8 tc The shorter reading “Omega” (ὦ, ō) has superior ms evidence (א¹ A C 1611) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, archē kai telos or hē archē kai to telos), found in א*^,2 1854 2050 2329 2351 M^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.
Revelation 1:8 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
Revelation 1:9 tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinōnos, “co-sharer”); John was suffering for his faith at the time he wrote this.
Revelation 1:9 tn The prepositional phrase ἐν ᾿Ιησοῦ (en Iēsou) could be taken with ὑπομονῇ (hupomonē) as the translation does or with the more distant συγκοινωνός (sunkoinōnos), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”
Revelation 1:9 tn The phrase “about Jesus” has been translated as an objective genitive.
Revelation 1:10 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
Revelation 1:10 tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakē hēmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”
Revelation 1:10 tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomēn).
Revelation 1:11 tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.
Revelation 1:12 tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.
Revelation 1:12 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
Revelation 1:12 tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrephō) is somewhat redundant in contemporary English and has been translated generally.
Revelation 1:13 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
Revelation 1:13 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
Revelation 1:14 tn Here δέ (de) has not been translated.
Revelation 1:14 tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.
Revelation 1:14 tn The genitive noun πυρός (puros) has been translated as an attributive genitive.
Revelation 1:15 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
Revelation 1:15 tn Or “that has been heated in a furnace until it glows.”
Revelation 1:15 tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
Revelation 1:16 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
Revelation 1:16 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
Revelation 1:17 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Revelation 1:17 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
Revelation 1:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 1:18 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 16:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cf.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2.—Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cf. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.” sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
Revelation 1:19 tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.
Revelation 1:20 tn The words “is this” are supplied to make a complete sentence in English.
Revelation 1:20 tn Or perhaps “the messengers.”

Zephaniah 2

The Prophet Warns the People

2 Bunch yourselves together like straw,^[a] you undesirable^[b] nation,
²before God’s decree becomes reality^[c] and the day of opportunity disappears like windblown chaff,^[d]
before the Lord’s raging anger^[e] overtakes^[f] you—
before the day of the Lord’s angry judgment overtakes you!
³Seek the Lord’s favor,^[g] all you humble people^[h] of the land who have obeyed his commands!^[i]
Strive to do what is right!^[j] Strive to be humble!^[k]
Maybe you will be protected^[l] on the day of the Lord’s angry judgment.

Judgment on Surrounding Nations

⁴Indeed,^[m] Gaza will be deserted^[n]
and Ashkelon will become a heap of ruins.^[o]
Invaders will drive away the people of Ashdod by noon,^[p]
and Ekron will be overthrown.^[q]
⁵Beware, you who live by the sea, the people who came from Crete.^[r]
The Lord’s message is against you, Canaan, land of the Philistines:
“I will destroy everyone who lives there!”^[s]
⁶The seacoast^[t] will be used as pasture lands^[u] by the shepherds
and as pens for their flocks.
⁷Those who are left from the kingdom of Judah^[v] will take possession of it.^[w]
By the sea^[x] they^[y] will graze,
in the houses of Ashkelon they will lie down in the evening,
for the Lord their God will intervene for them^[z] and restore their prosperity.^[aa]
⁸“I have heard Moab’s taunts
and the Ammonites’ insults.
They^[ab] taunted my people
and verbally harassed those living in Judah.^[ac]
⁹Therefore, as surely as I live,” says the Lord of Heaven’s Armies, the God of Israel,
“be certain that Moab will become like Sodom
and the Ammonites like Gomorrah.
They will be overrun by weeds,^[ad]
filled with salt pits,^[ae]
and permanently desolate.
Those of my people who are left^[af] will plunder their belongings;^[ag]
those who are left in Judah^[ah] will take possession of their land.”
¹⁰This is how they will be repaid for their arrogance,^[ai]
for they taunted and verbally harassed^[aj] the people of the Lord of Heaven’s Armies.
¹¹The Lord will terrify them,^[ak]
for^[al] he will weaken^[am] all the gods of the earth.
All the distant nations will worship the Lord in their own lands.^[an]
¹²“You^[ao] Ethiopians^[ap] will also die by my sword!”^[aq]
¹³The Lord^[ar] will attack the north^[as]
and destroy Assyria.
He will make Nineveh a heap of ruins;
it will be as barren^[at] as the desert.
¹⁴Flocks and herds^[au] will lie down in the middle of it,
as well as every kind of wild animal.^[av]
Owls^[aw] will sleep in the tops of its support pillars;
they will hoot through the windows.^[ax]
Rubble will cover the thresholds;^[ay]
even the cedar work^[az] will be exposed to the elements.^[ba]
¹⁵This is how the once-proud city will end up—
the city that was so secure.^[bb]
She thought to herself,^[bc] “I am unique! No one can compare to me!”^[bd]
What a heap of ruins she has become, a place where wild animals live!
Everyone who passes by her taunts her^[be] and shakes his fist.^[bf]

Footnotes

Zephaniah 2:1 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96.
Zephaniah 2:1 tn Some relate this word to an Aramaic cognate meaning “to be ashamed.” With the negative particle it would then mean “unashamed” (cf. NIV “shameful”; NRSV “shameless”). However, elsewhere in biblical Hebrew the verb means “to desire,” or with the negative particle “undesirable.” Cf. also NEB “unruly.”
Zephaniah 2:2 tn Heb “before the giving birth of a decree.” For various alternative readings, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 187-88.
Zephaniah 2:2 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1.
Zephaniah 2:2 tn Heb “the fury of the anger of the Lord.” The synonyms are combined to emphasize the extreme degree of the Lord’s anger.
Zephaniah 2:2 tn Heb “comes upon.” This phrase occurs twice in this verse.
Zephaniah 2:3 tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.
Zephaniah 2:3 tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.
Zephaniah 2:3 tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”
Zephaniah 2:3 tn Heb “Seek what is right.”
Zephaniah 2:3 tn Heb “Seek humility.”
Zephaniah 2:3 tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”
Zephaniah 2:4 tn Or “for” (KJV, NAB, NASB, NRSV).
Zephaniah 2:4 tn There is a sound play here in the Hebrew text: the name Gaza (עַזָּה, ’azzah) sounds like the word translated “deserted” (עֲזוּבָה, ’azuvah).
Zephaniah 2:4 tn Or “a desolate place.”
Zephaniah 2:4 tn Heb “[As for] Ashdod, at noon they will drive her away.”sn The reference to noon may suggest a sudden, quick defeat (see Jer 6:4; 15:8).
Zephaniah 2:4 tn Heb “uprooted.” There is a sound play here in the Hebrew text: the name “Ekron” (עֶקְרוֹן, ’eqron) sounds like the word translated “uprooted” (תֵּעָקֵר, te’aqer).
Zephaniah 2:5 tn Heb “Kerethites,” a people settled alongside the Philistines in the coastal areas of southern Palestine (cf. 1 Sam 30:14; Ezek 25:16). They originally came from the island of Crete.
Zephaniah 2:5 tn Heb “I will destroy you so there is no inhabitant [remaining].”
Zephaniah 2:6 tn The NIV here supplies the phrase “where the Kerethites dwell” (“Kerethites” is translated in v. 5 as “the people who came from Crete”) as an interpretive gloss, but this phrase is not in the MT. The NAB likewise reads “the coastland of the Cretans,” supplying “Cretans” here.
Zephaniah 2:6 tn The Hebrew phrase here is נְוֹת כְּרֹת (n^evot k^erot). The first word is probably a plural form of נָוָה (navah, “pasture”). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV “pastures, meadows for shepherds”); there is a word כַּר (kar, “pasture”) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning “wells” or “caves” used as shelters (cf. NEB “shepherds’ huts”); in this case, one might translate, “The seacoast will be used for pasturelands; for shepherds’ wells/caves.”
Zephaniah 2:7 tn Heb “the remnant of the house of Judah.”
Zephaniah 2:7 tn Or “the coast will belong to the remnant of the house of Judah.”
Zephaniah 2:7 tc Heb “on them.” But there is no clear antecedent to match the masculine plural pronoun. It is preferable to emend the text from עֲלֵיהֶם (ʿalehem) to עַל־הַיָּם (ʿal hayyam, “by the sea”). This emendation assumes a transposition of letters and then an improper word division in the MT (cf. NEB “They shall pasture their flocks by the sea”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192.
Zephaniah 2:7 tn The referent of the pronominal subject (“they”) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, “pasture their sheep,” cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, “there they will find pasture”).
Zephaniah 2:7 tn Or “will care for them.”
Zephaniah 2:7 tn Traditionally, “restore their captivity,” i.e., bring back their captives. This followed the understanding of the LXX and other versions (cf. KJV “turn away their captivity”). The Hebrew tradition is mixed, the consonantal text implies the reading שְׁבוּת (shevut) but it is vocalized as if שְׁבִית (shevit). It is more likely the noun means “fortunes” (HALOT 1386 s.v. שְׁבִית, שְׁבוּת) as in the expression “restore their fortunes” (cf. NEB, NASB, NIV, NRSV).
Zephaniah 2:8 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
Zephaniah 2:8 tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”
Zephaniah 2:9 tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”
Zephaniah 2:9 tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.
Zephaniah 2:9 tn Or “The remnant of my people.”
Zephaniah 2:9 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
Zephaniah 2:9 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
Zephaniah 2:10 tn Heb “this is for them in place of their arrogance.”
Zephaniah 2:10 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).
Zephaniah 2:11 tn Heb “will be awesome over [or, “against”] them.”
Zephaniah 2:11 tn Or “certainly.”
Zephaniah 2:11 tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”
Zephaniah 2:11 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
Zephaniah 2:12 sn Though there is no formal introduction, these words are apparently spoken by the Lord (note my sword).
Zephaniah 2:12 tn Heb “Cushites.” This is traditionally assumed to refer to people from the region south of Egypt, i.e., Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).
Zephaniah 2:12 tn Heb “Also you Cushites, who lie dead by my sword.”
Zephaniah 2:13 tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.
Zephaniah 2:13 tn Heb “he will stretch out his hand against the north.”
Zephaniah 2:13 tn Or “dry.”
Zephaniah 2:14 tn Heb “flocks.” The Hebrew word can refer to both flocks of sheep and herds of cattle.
Zephaniah 2:14 tn Heb “[and] all the wild animals of a nation.” How גוֹי (goy, “nation”) relates to what precedes is unclear. It may be an unusual expression or need emendation to another word. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 193.
Zephaniah 2:14 tn The Hebrew text reads here גַּם־קָאַת גַּם־קִפֹּד (gam qaʾat gam qippod). The term קָאַת refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (Isa 34:11); one of the most common translations is “owl” (cf. NEB “horned owl”; NIV, NRSV “desert owl”; contra NASB “pelican”). The term קִפֹּד may also refer to a type of bird (cf. NEB “ruffed bustard”; NIV, NRSV “screech owl”). Some suggest a rodent may be in view (cf. NASB “hedgehog”); this is not unreasonable, for a rodent or some other small animal would be able to sleep in the tops of pillars which would be lying in the ruins of the fallen buildings.
Zephaniah 2:14 tn Heb “a sound will sing in the window.” If some type of owl is in view, “hoot” is a more appropriate translation (cf. NEB, NRSV).
Zephaniah 2:14 tn Heb “rubble [will be] on the threshold.” “Rubble” translates the Hebrew word חֹרֶב (khorev, “desolation”). Some emend to עֹרֵב (ʿorev, “raven”) following the LXX and Vulgate; Adele Berlin translates, “A voice shall shriek from the window—a raven at the sill” (Zephaniah [AB 25A], 104).
Zephaniah 2:14 tn The meaning of the Hebrew word translated “cedar work” (so NASB, NRSV) is unclear; NIV has “the beams of cedar.”
Zephaniah 2:14 tn Heb “one will expose.” The subject is probably indefinite, though one could translate, “for he [i.e., God] will lay bare.”
Zephaniah 2:15 tn Heb “This is the proud city, the one that lives securely.” “This” refers to the previous description of how the city will turn out.
Zephaniah 2:15 tn Heb “the one who says in her heart [or mind].”
Zephaniah 2:15 tn Heb “I [am], and besides me there is no other.”
Zephaniah 2:15 tn Heb “hisses”; or “whistles.”
Zephaniah 2:15 sn Hissing (or whistling) and shaking the fist were apparently ways of taunting a defeated foe or an object of derision in the culture of the time.

Luke 24

The Resurrection

24 Now on the first day^[a] of the week, at early dawn, the women^[b] went to the tomb, taking the aromatic spices^[c] they had prepared. ²They^[d] found that the stone had been rolled away from the tomb,^[e] ³but when they went in, they did not find the body of the Lord Jesus.^[f] ⁴While^[g] they were perplexed^[h] about this, suddenly^[i] two men stood beside them in dazzling^[j] attire. ⁵The^[k] women^[l] were terribly frightened^[m] and bowed^[n] their faces to the ground, but the men said to them, “Why do you look for the living^[o] among the dead? ⁶He is not here, but has been raised!^[p] Remember how he told you, while he was still in Galilee,^[q] ⁷that^[r] the Son of Man must be delivered^[s] into the hands of sinful men,^[t] and be crucified,^[u] and on the third day rise again.”^[v] ⁸Then^[w] the women remembered his words,^[x] ⁹and when they returned from the tomb they told all these things to the eleven^[y] and to all the rest. ¹⁰Now it was Mary Magdalene,^[z] Joanna,^[aa] Mary the mother of James, and the other women with them who told these things to the apostles. ¹¹But these words seemed like pure nonsense^[ab] to them, and they did not believe them. ¹²But Peter got up and ran to the tomb.^[ac] He bent down^[ad] and saw only the strips of linen cloth;^[ae] then he went home,^[af] wondering^[ag] what had happened.^[ah]

Jesus Walks the Road to Emmaus

¹³Now^[ai] that very day two of them^[aj] were on their way to a village called Emmaus, about seven miles^[ak] from Jerusalem. ¹⁴They^[al] were talking to each other about all the things that had happened. ¹⁵While^[am] they were talking and debating^[an] these things,^[ao] Jesus himself approached and began to accompany them ¹⁶(but their eyes were kept^[ap] from recognizing^[aq] him).^[ar] ¹⁷Then^[as] he said to them, “What are these matters^[at] you are discussing so intently^[au] as you walk along?” And they stood still, looking sad. ¹⁸Then one of them, named Cleopas, answered him,^[av] “Are you the only visitor to Jerusalem who doesn’t know^[aw] the things that have happened there^[ax] in these days?” ¹⁹He^[ay] said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man^[az] who, with his powerful deeds and words, proved to be a prophet^[ba] before God and all the people; ²⁰and how our chief priests and leaders handed him over^[bb] to be condemned to death, and crucified^[bc] him. ²¹But we had hoped^[bd] that he was the one who was going to redeem^[be] Israel. Not only this, but it is now the third day since these things happened. ²²Furthermore, some women of our group amazed us.^[bf] They^[bg] were at the tomb early this morning, ²³and when they did not find his body, they came back and said they had seen a vision of angels,^[bh] who said he was alive. ²⁴Then^[bi] some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.”^[bj] ²⁵So^[bk] he said to them, “You^[bl] foolish people^[bm]—how slow of heart^[bn] to believe^[bo] all that the prophets have spoken! ²⁶Wasn’t^[bp] it necessary^[bq] for the Christ^[br] to suffer these things and enter into his glory?” ²⁷Then^[bs] beginning with Moses and all the prophets,^[bt] he interpreted to them the things written about^[bu] himself in all the scriptures.

²⁸So they approached the village where they were going. He acted as though he wanted to go farther,^[bv] ²⁹but they urged him,^[bw] “Stay with us, because it is getting toward evening and the day is almost done.” So^[bx] he went in to stay with them.

³⁰When^[by] he had taken his place at the table^[bz] with them, he took the bread, blessed and broke it,^[ca] and gave it to them. ³¹At this point^[cb] their eyes were opened and they recognized^[cc] him.^[cd] Then^[ce] he vanished out of their sight. ³²They^[cf] said to each other, “Didn’t^[cg] our hearts^[ch] burn within us^[ci] while he was speaking with us on the road, while he was explaining^[cj] the scriptures to us?” ³³So^[ck] they got up that very hour and returned to Jerusalem. They^[cl] found the eleven and those with them gathered together ³⁴and^[cm] saying, “The Lord has really risen, and has appeared to Simon!”^[cn] ³⁵Then they told what had happened on the road,^[co] and how they recognized him^[cp] when he broke the bread.

Jesus Makes a Final Appearance

³⁶While they were saying these things, Jesus^[cq] himself stood among them and said to them, “Peace be with you.”^[cr] ³⁷But they were startled and terrified, thinking^[cs] they saw a ghost.^[ct] ³⁸Then^[cu] he said to them, “Why are you frightened,^[cv] and why do doubts^[cw] arise in your hearts? ³⁹Look at my hands and my feet; it’s me!^[cx] Touch me and see; a ghost^[cy] does not have flesh and bones like you see I have.” ⁴⁰When he had said this, he showed them his hands and his feet.^[cz] ⁴¹And while they still could not believe it^[da] (because of their joy) and were amazed,^[db] he said to them, “Do you have anything here to eat?”^[dc] ⁴²So^[dd] they gave him a piece of broiled fish, ⁴³and he took it and ate it in front of them.

Jesus’ Final Commission

⁴⁴Then^[de] he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me^[df] in the law of Moses and the prophets and the psalms^[dg] must be fulfilled.” ⁴⁵Then he opened their minds so they could understand the scriptures,^[dh] ⁴⁶and said to them, “Thus it stands written that the Christ^[di] would suffer^[dj] and would rise from the dead on the third day, ⁴⁷and repentance^[dk] for the forgiveness of sins would be proclaimed^[dl] in his name to all nations,^[dm] beginning from Jerusalem.^[dn] ⁴⁸You are witnesses^[do] of these things. ⁴⁹And look, I am sending you^[dp] what my Father promised.^[dq] But stay in the city^[dr] until you have been clothed with power^[ds] from on high.”

Jesus’ Departure

⁵⁰Then^[dt] Jesus^[du] led them out as far as Bethany,^[dv] and lifting up his hands, he blessed them. ⁵¹Now^[dw] during the blessing^[dx] he departed^[dy] and was taken up into heaven.^[dz] ⁵²So^[ea] they worshiped^[eb] him and returned to Jerusalem with great joy,^[ec] ⁵³and were continually in the temple courts^[ed] blessing^[ee] God.^[ef]

Footnotes

Luke 24:1 sn The first day of the week is the day after the Sabbath.
Luke 24:1 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
Luke 24:1 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
Luke 24:2 tn Here δέ (de) has not been translated.
Luke 24:2 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
Luke 24:3 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {P⁷⁵ א A B C L W Θ Ψ ƒ^1,13 33 565 700 M}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.sn What they found was not what they expected—an empty tomb.
Luke 24:4 tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:4 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
Luke 24:4 tn Grk “behold.”
Luke 24:4 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
Luke 24:5 tn Here δέ (de) has not been translated.
Luke 24:5 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
Luke 24:5 tn Or “They were extremely afraid.”
Luke 24:5 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
Luke 24:5 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
Luke 24:6 tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁸ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.
Luke 24:6 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
Luke 24:7 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
Luke 24:7 tn See Luke 9:22, 44; 13:33.
Luke 24:7 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anthrōpōn hamartōlōn) is retained here.
Luke 24:7 sn See the note on crucify in 23:21.
Luke 24:7 tn Here the infinitive ἀναστῆναι (anastēnai) is active rather than passive.
Luke 24:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:8 sn On his words see Luke 9:22.
Luke 24:9 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
Luke 24:10 sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
Luke 24:10 sn On Joanna see Luke 8:1-3.
Luke 24:11 sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
Luke 24:12 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
Luke 24:12 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
Luke 24:12 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).
Luke 24:12 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros heauton) can be understood with the preceding verb ἀπῆλθεν (apēlthen) or with the following participle θαυμάζων (thaumazōn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
Luke 24:12 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
Luke 24:12 tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in P⁷⁵ and the rest of the ms tradition.
Luke 24:13 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 24:13 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
Luke 24:13 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (185 meters) long.
Luke 24:14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:15 tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:15 tn This term suggests emotional dialogue and can thus be translated “debated.”
Luke 24:15 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 24:16 sn The two disciples will not be allowed to recognize Jesus until v. 31.
Luke 24:16 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
Luke 24:16 sn This parenthetical remark by the author is necessary so the reader will understand the account.
Luke 24:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:17 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
Luke 24:17 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pros allēlous). The term ἀντιβάλλω (antiballō), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
Luke 24:18 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
Luke 24:18 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus, but, of course, the readers know what the travelers do not.
Luke 24:18 tn Grk “in it” (referring to the city of Jerusalem).
Luke 24:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:19 tn This translates the Greek term ἀνήρ (anēr).
Luke 24:19 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
Luke 24:20 sn Handed him over is another summary of the passion like Luke 9:22.
Luke 24:20 sn See the note on crucify in 23:21.
Luke 24:21 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
Luke 24:21 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
Luke 24:22 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
Luke 24:22 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
Luke 24:23 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
Luke 24:24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:24 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
Luke 24:25 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
Luke 24:25 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
Luke 24:25 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
Luke 24:25 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
Luke 24:25 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
Luke 24:26 tn This Greek particle (οὐχί, ouchi) expects a positive reply.
Luke 24:26 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
Luke 24:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
Luke 24:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:27 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
Luke 24:27 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
Luke 24:28 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
Luke 24:29 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
Luke 24:29 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
Luke 24:30 tn Grk “And it happened that when.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:30 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
Luke 24:30 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 24:31 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
Luke 24:31 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
Luke 24:31 tn This pronoun is somewhat emphatic.
Luke 24:31 tn This translates a καί (kai, “and”) that has clear sequential force.
Luke 24:32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:32 tn This question uses a Greek particle (οὐχί, ouchi) that expects a positive reply.
Luke 24:32 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
Luke 24:32 tc ‡ Most mss have the phrase ἐν ἡμῖν (en hēmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouchi hē kardia hēmōn kaiomenē ēn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (P⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁸ includes the words in brackets, indicating doubts as to their authenticity.sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
Luke 24:32 tn Grk “opening” (cf. Acts 17:3).
Luke 24:33 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
Luke 24:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:34 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
Luke 24:34 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
Luke 24:35 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
Luke 24:35 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
Luke 24:36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 24:36 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in P⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.
Luke 24:37 sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
Luke 24:37 tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.
Luke 24:38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:38 tn Or “disturbed,” “troubled.”
Luke 24:38 tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.
Luke 24:39 tn Grk “that it is I myself.”
Luke 24:39 tn See tc note on “ghost” in v. 37.
Luke 24:40 tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including P⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.
Luke 24:41 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
Luke 24:41 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
Luke 24:41 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Judg 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6. (Tobit, a book of the OT Apocrypha, reflects views during the intertestamental period.)
Luke 24:42 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
Luke 24:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:44 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
Luke 24:44 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
Luke 24:45 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
Luke 24:46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
Luke 24:46 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
Luke 24:47 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
Luke 24:47 tn Or “preached,” “announced.”
Luke 24:47 sn To all nations. The same Greek term (τὰ ἔθνη, ta ethnē) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
Luke 24:47 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
Luke 24:48 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
Luke 24:49 tn Grk “sending on you.”
Luke 24:49 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
Luke 24:49 sn The city refers to Jerusalem.
Luke 24:49 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
Luke 24:50 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 24:50 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
Luke 24:51 tn Grk “And it happened that while.” 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.
Luke 24:51 tn Grk “while he blessed them.”
Luke 24:51 tn Grk “he departed from them.”
Luke 24:51 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in P⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.tn For the translation of ἀνεφέρετο (anephereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
Luke 24:52 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
Luke 24:52 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
Luke 24:52 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
Luke 24:53 tn Grk “in the temple.”sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
Luke 24:53 tc The Western text (D it) has αἰνοῦντες (ainountes, “praising”) here, while the Alexandrian mss (P⁷⁵ א B C* L) have εὐλογοῦντες (eulogountes, “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ ƒ^1,13 33 M lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.
Luke 24:53 tc The majority of Greek mss, some of which are significant witnesses (A B C² Θ Ψ ƒ¹³ M lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (P⁷⁵ א C* D L W 1 33 it co), it is evidently not original.

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M’Cheyne Bible Reading Plan

The Northern Tribes Rebel

Footnotes

The Prologue

Footnotes

The Prophet Warns the People

Judgment on Surrounding Nations

Footnotes

The Resurrection

Jesus Walks the Road to Emmaus

Jesus Makes a Final Appearance

Jesus’ Final Commission

Jesus’ Departure

Footnotes