Ezekiel 18:23

18:23 Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?

Ezekiel 18:32

18:32 For I take no delight in the death of anyone, ¹  declares the sovereign Lord. Repent and live!

Ezekiel 18:2

18:2 “What do you mean by quoting this proverb concerning the land of Israel,

“‘The fathers eat sour grapes

And the children’s teeth become numb?’ ² 

Ezekiel 14:14

14:14 Even if these three men, Noah, Daniel, ³  and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.

Lamentations 3:33

3:33 For he is not predisposed to afflict ⁴ 

or to grieve people. ⁵ 

Hosea 11:8

The Divine Dilemma: Judgment or Mercy?

11:8 How can I give you up, ⁶  O Ephraim?

How can I surrender you, O Israel?

How can I treat you like Admah?

How can I make you like Zeboiim?

I have had a change of heart! ⁷ 

All my tender compassions are aroused! ⁸ 

Luke 15:20-32

15:20 So ⁹  he got up and went to his father. But while he was still a long way from home ¹⁰  his father saw him, and his heart went out to him; ¹¹  he ran and hugged ¹²  his son ¹³  and kissed him. 15:21 Then ¹⁴  his son said to him, ‘Father, I have sinned against heaven ¹⁵  and against you; I am no longer worthy to be called your son.’ ¹⁶  15:22 But the father said to his slaves, ¹⁷  ‘Hurry! Bring the best robe, ¹⁸  and put it on him! Put a ring on his finger ¹⁹  and sandals ²⁰  on his feet! 15:23 Bring ²¹  the fattened calf ²²  and kill it! Let us eat ²³  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁴  So ²⁵  they began to celebrate.

15:25 “Now his older son was in the field. As ²⁶  he came and approached the house, he heard music ²⁷  and dancing. 15:26 So ²⁸  he called one of the slaves ²⁹  and asked what was happening. 15:27 The slave replied, ³⁰  ‘Your brother has returned, and your father has killed the fattened calf ³¹  because he got his son ³²  back safe and sound.’ 15:28 But the older son ³³  became angry ³⁴  and refused ³⁵  to go in. His father came out and appealed to him, 15:29 but he answered ³⁶  his father, ‘Look! These many years I have worked like a slave ³⁷  for you, and I never disobeyed your commands. Yet ³⁸  you never gave me even a goat ³⁹  so that I could celebrate with my friends! 15:30 But when this son of yours ⁴⁰  came back, who has devoured ⁴¹  your assets with prostitutes, ⁴²  you killed the fattened calf ⁴³  for him!’ 15:31 Then ⁴⁴  the father ⁴⁵  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ⁴⁶  to celebrate and be glad, for your brother ⁴⁷  was dead, and is alive; he was lost and is found.’” ⁴⁸ 

Luke 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁴⁹  and sinners were coming ⁵⁰  to hear him.

Luke 2:4

2:4 So ⁵¹  Joseph also went up from the town of Nazareth ⁵²  in Galilee to Judea, to the city ⁵³  of David called Bethlehem, ⁵⁴  because he was of the house ⁵⁵  and family line ⁵⁶  of David.

Luke 2:2

2:2 This was the first registration, taken when Quirinius was governor ⁵⁷  of Syria.

Luke 3:9

3:9 Even now the ax is laid at the root of the trees, ⁵⁸  and every tree that does not produce good fruit will be ⁵⁹  cut down and thrown into the fire.”

[18:32]  ¹ tn Heb “the death of the one dying.”

[18:2]  ² tn This word only occurs here and in the parallel passage in Jer 31:29-30 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197.

[14:14]  ³ sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.

[3:33]  ⁴ tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.

[3:33]  ⁵ tn Heb “sons of men.”

[11:8]  ⁶ tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.

[11:8]  ⁷ tn The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ’alay libbi) is an idiom that can be taken in two ways: (1) emotional sense: to describe a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. הפך 1.c) and (2) volitional sense: to describe a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. הָפַךְ 1; HALOT 253 s.v. 3). The English versions alternate between these two: (1) emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (KJV), “my heart recoils within me” (RSV, NRSV), “My heart is turned over within Me” (NASB), “My heart is torn within me” (NLT); and (2) volitional reversal of previous decision to totally destroy Israel: “I have had a change of heart” (NJPS), “my heart is changed within me” (NIV), and “my heart will not let me do it!” (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than emotional turbulence of God shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the 1st person common singular imperfects in 11:8 (“I will not carry out my fierce anger…I will not destroy Ephraim…I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10-11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5-11.

[11:8]  ⁸ tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with the oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.”

[15:20]  ⁹ 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]  ¹⁰ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹¹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ¹² 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]  ¹³ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹⁵ 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]  ¹⁶ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ¹⁷ tn See the note on the word “slave” in 7:2.

[15:22]  ¹⁸ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹⁹ 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]  ²⁰ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ²¹ 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]  ²² 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]  ²³ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

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

[15:24]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ²⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁷ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ²⁸ 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]  ²⁹ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ³⁰ 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]  ³¹ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ³² tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ³³ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ³⁴ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ³⁵ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ³⁶ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ³⁷ 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]  ³⁸ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ³⁹ 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]  ⁴⁰ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁴¹ 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]  ⁴² 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]  ⁴³ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁴⁵ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ⁴⁶ tn Or “necessary.”

[15:32]  ⁴⁷ 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]  ⁴⁸ 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.

[15:1]  ⁴⁹ sn See the note on tax collectors in 3:12.

[15:1]  ⁵⁰ tn Grk “were drawing near.”

[2:4]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ⁵² sn On Nazareth see Luke 1:26.

[2:4]  ⁵³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁵⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ⁵⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁵⁶ tn Or “family,” “lineage.”

[2:2]  ⁵⁷ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[3:9]  ⁵⁸ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ⁵⁹ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.