² sn An allusion to Ps 32:2.

³ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.

² tn Grk “my beloved son.” See comment at Luke 3:22.

¹ tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.

¹ tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.

² tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).

² tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).

³ sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

² sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

¹ tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2).

¹ tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

² sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

² sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

¹ sn The name הַמַּחְלְקוֹת סֶלַע (Sela Hammakhleqoth) probably means “Rock of Divisions” in Hebrew, in the sense that Saul and David parted company there (cf. NAB “Gorge of Divisions”; TEV “Separation Hill”). This etymology assumes that the word derives from the Hebrew root II חלק (khlq, “to divide”; HALOT 322 s.v. II חלק). However, there is another root I חלק, which means “to be smooth or slippery” (HALOT 322 s.v. I חלק). If the word is taken from this root, the expression would mean “Slippery Rock.”

⁴ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

² sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.

¹ tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.

² sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

¹ tn The conjunction καί (kai) which begins 3:22 is epexegetical (explanatory), relating a further implication of the “confidence” (παρρησίαν, parrhsian) which believers have before God when their heart (conscience) does not condemn them. They can ask things of God with the expectation of receiving their requests.