¹ tn Heb “You have kept all which Moses, the Lord’s servant, commanded you, and you have listened to my voice, to all which I commanded you.”

² tn Heb “your brothers” (also in vv. 4, 7), but this does not refer to siblings or necessarily even to relatives. It refers to the Israelites of the remaining tribes.

³ tn Heb “these many days.”

⁴ tn Heb “you have kept the charge of the command of the Lord your God.”

⁵ tn Heb “has given rest to your brothers.”

⁶ tn Heb “tents.”

⁷ tn Heb “the land of your possession.”

⁸ tn Heb “But be very careful to do the commandment and the law which Moses, the Lord’s servant, commanded you, to love.”

⁹ tn Heb “walk in all his paths.”

¹⁰ tn Or “keep.”

¹¹ tn Heb “hug him.”

¹² tn Or “soul.”

¹³ tn Heb “blessed.” However, see v. 8, where rewards are given.

¹⁴ tn Heb “and they went to their tents.”

¹⁵ tn Heb “to their tents.”

¹⁶ tn Heb “blessed.”

¹⁷ tn Heb “return to your tents with.”

¹⁸ tn Heb “very many cattle.”

¹⁹ tn Heb “very much clothing.”

²⁰ tn Heb “returned and went from the sons of Israel, from Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession.”

²¹ tn Heb “and they went to Geliloth of the Jordan which is in the land of Canaan, and the sons of Reuben, the sons of Gad, and the half-tribe of Manasseh built there an altar near the Jordan, an altar great with respect to appearance.”

²² tn Heb “the sons of Israel heard, saying.”

²³ tn Heb “toward the front of.”

²⁴ tn Heb “to go up against them for battle.”

²⁵ tn Heb “ten leaders with him, one leader, one leader for a paternal house, for all the tribes of Israel, and each a head of the house of their father, they belong to the clans of Israel.”

²⁶ tn Heb “What is this unfaithfulness with which you have been unfaithful against the God of Israel, turning today from after the Lord, when you built for yourselves an altar, rebelling today against the Lord?”

²⁷ tn Heb “Was the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord.”

²⁸ tn Heb “you are turning back.”

²⁹ tn Or “he will be angry with.”

³⁰ tn Heb “the land of your possession.”

³¹ sn The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land’s “impurity”: “East Jordan is impure because it is not Yahweh’s possession. Rather it is simply ‘your possession.’ That means it is land where Yahweh does not live, land which his presence has not sanctified and purified” (Joshua [WBC], 247).

³² tn Heb “the land of the possession of the Lord.”

³³ tn Heb “where the dwelling place of the Lord resides.”

sn The phrase where the Lord himself lives refers to the tabernacle.

³⁴ tn Heb “and take for yourselves in our midst.”

³⁵ tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, vÿ’otanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (’al) for the preposition אֶל (’el, “to”).

³⁶ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

³⁷ tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

³⁸ tn Heb “answered and spoke to the heads of.”

³⁹ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

⁴⁰ tn Heb “he knows.”

⁴¹ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

⁴² tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

⁴³ tn Heb “by building.” The prepositional phrase may be subordinated to what precedes, “if in unfaithfulness…by building.”

⁴⁴ tn Heb “or if to offer up.”

⁴⁵ tn Heb “or if to make.”

⁴⁶ tn Or “peace offerings.”

⁴⁷ tn Heb “the Lord, he will seek.” Perhaps this is a self-imprecation in an oath, “may the Lord himself punish us.”

⁴⁸ tn Heb “Surely, from worry concerning a matter we have done this, saying.”

⁴⁹ tn Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!”

⁵⁰ tn Heb “You have no portion in the Lord.”

⁵¹ tn Heb “fearing.”

⁵² tn Heb “but it is a witness between us and you.”

⁵³ tn Heb “to do the service of the Lord before him.”

⁵⁴ tn Or “peace offerings.”

⁵⁵ tn Heb “You have no portion in the Lord.”

⁵⁶ tn The words “such a thing” are supplied in the translation for clarification.

⁵⁷ tn Heb “fathers.”

⁵⁸ tn Heb “but it is a witness between us and you.”

⁵⁹ tn Or “peace offerings.”

⁶⁰ sn The Lord’s dwelling place here refers to the tabernacle.

⁶¹ tn Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”

⁶² tn Heb “it was good in their eyes.”

⁶³ tn Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”

⁶⁴ tn Heb “because you were not unfaithful with this unfaithfulness against the Lord.”

⁶⁵ tn On the use of אָז in a logical sense, see Waltke-O’Connor, Hebrew Syntax, 667.

⁶⁶ tn Heb “the hand (i.e., power) of the Lord.”

⁶⁷ tn Heb “and Phinehas…returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel. And they brought back to them a word.”

⁶⁸ tn Heb “and the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.”

⁶⁹ tn Heb “and they did not speak about going up against them for battle to destroy the land in which the sons of Reuben and the sons of Gad were living.”

⁷⁰ tn Heb “a witness between us.”

⁷¹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

⁷² tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

⁷³ tn Or “a noise.”

⁷⁴ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

⁷⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

⁷⁶ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

⁷⁷ tn Grk “And all.” 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.

⁷⁸ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

⁷⁹ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

⁸⁰ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

⁸¹ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸² tn Or “this noise.”

⁸³ tn Or “was bewildered.”

⁸⁴ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

⁸⁵ tn Grk “Behold, aren’t all these.” 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).

⁸⁶ tn Grk “we hear them, each one of us.”

⁸⁷ tn Grk “in our own language in which we were born.”

⁸⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. 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.

⁸⁹ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

⁹⁰ map For location see JP4 A1.

⁹¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

⁹² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

⁹³ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

⁹⁴ tn Grk “They are full of new wine!”

sn New wine refers to a new, sweet wine in the process of fermentation.

⁹⁵ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

⁹⁶ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹⁸ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

⁹⁹ tn Grk “These men are not drunk, as you suppose.”

¹⁰⁰ tn Grk “only the third hour.”

¹⁰¹ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

¹⁰² sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

¹⁰³ tn Grk “on all flesh.”

¹⁰⁴ 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 not 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.). 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.

¹⁰⁵ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

¹⁰⁶ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

¹⁰⁷ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

¹⁰⁸ tn Or “and wonderful.”

¹⁰⁹ tn Grk “And it will be that.”

¹¹⁰ sn A quotation from Joel 2:28-32.

¹¹¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

¹¹² tn Or “miraculous deeds.”

¹¹³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

¹¹⁴ tn Or “you killed.”

¹¹⁵ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

¹¹⁶ tn Grk “Whom God raised up.”

¹¹⁷ tn Or “having freed.”

¹¹⁸ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

¹¹⁹ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

¹²⁰ tn Or “always before me.”

¹²¹ tn Grk “my flesh.”

¹²² tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

¹²³ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

¹²⁴ sn A quotation from Ps 16:8-11.

¹²⁵ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

¹²⁶ sn Peter’s certainty is based on well-known facts.

¹²⁷ tn Or “about our noted ancestor,” “about the patriarch.”

¹²⁸ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

¹²⁹ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

¹³⁰ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

¹³¹ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

¹³² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

¹³³ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

¹³⁴ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

¹³⁵ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

¹³⁶ sn An allusion to Ps 16:10.

¹³⁷ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

¹³⁸ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

¹³⁹ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

¹⁴⁰ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

¹⁴¹ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

¹⁴² sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

¹⁴³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

¹⁴⁴ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

¹⁴⁵ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

¹⁴⁶ tn Or “know for certain.” This term is in an emphatic position in the clause.

¹⁴⁷ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

¹⁴⁸ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

¹⁴⁹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

¹⁵⁰ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

¹⁵¹ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

¹⁵² tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

¹⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

¹⁵⁴ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

¹⁵⁵ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

¹⁵⁶ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

¹⁵⁷ tn Or “warned.”

¹⁵⁸ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

¹⁵⁹ tn Or “who acknowledged the truth of.”

¹⁶⁰ tn Grk “word.”

¹⁶¹ tn Grk “souls” (here an idiom for the whole person).

¹⁶² tn Or “were won over.”

¹⁶³ sn Fellowship refers here to close association involving mutual involvement and relationships.

¹⁶⁴ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

¹⁶⁵ tn Or “Fear.”

¹⁶⁶ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

¹⁶⁷ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

¹⁶⁸ tn Grk “had.”

¹⁶⁹ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

¹⁷⁰ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

¹⁷¹ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

¹⁷² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

¹⁷³ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

¹⁷⁴ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

¹⁷⁵ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

¹⁷⁶ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

¹⁷⁷ tn Or “the favor.”

¹⁷⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

¹⁷⁹ tn Heb “The word which came to Jeremiah from the Lord, saying.” The proposed translation is more in keeping with contemporary English idiom. Cf. 1:2 and 7:1 and footnotes there.

¹⁸⁰ tn The form is a second masculine plural which is followed in the MT of vv. 2-3 by second masculine singulars. This plus the fact that the whole clause “listen to the terms of this covenant” is nearly repeated at the end of v. 3 has led many modern scholars to delete the whole clause (cf., e.g. W. McKane, Jeremiah [ICC], 1:236-37). However, this only leads to further adjustments in the rest of the verse which are difficult to justify. The form has also led to a good deal of speculation about who these others were that are initially addressed here. The juxtaposition of second plural and singular forms has a precedent in Deuteronomy, where the nation is sometimes addressed with the plural and at other times with a collective singular.

¹⁸¹ sn The covenant I made with Israel. Apart from the legal profession and Jewish and Christian tradition the term “covenant” may not be too familiar. There were essentially three kinds of “covenants” that were referred to under the Hebrew term used here: (1) “Parity treaties” or “covenants” between equals in which each party pledged itself to certain agreed upon stipulations and took an oath to it in the name of their god or gods (cf. Gen 31:44-54); (2) “Suzerain-vassal treaties” or “covenants” in which a great king pledged himself to protect the vassal’s realm and his right to rule over his own domain in exchange for sovereignty over the vassal, including the rendering of absolute loyalty and submission to the great king’s demands spelled out in detailed stipulations; (3) “Covenants of grant” in which a great king granted to a loyal servant or vassal king permanent title to a piece of land or dominion over a specified realm in recognition of past service. It is generally recognized that the Mosaic covenant which is being referred to here is of the second type and that it resembles in kind the ancient Near Eastern suzerain-vassal treaties. These treaties typically contained the following elements: (1) a preamble identifying the great king (cf. Exod 20:2a; Deut 1:1-4); (2) a historical prologue summarizing the great king’s past benefactions as motivation for future loyalty (cf. Exod 20:2b; Deut 1:5–4:43); (3) the primary stipulation of absolute and unconditional loyalty (cf. Exod 20:3-8; Deut 5:1–11:32); (4) specific stipulations governing future relations between the vassal and the great king and the vassal’s relation to other vassals (cf. Exod 20:22–23:33; Deut 12:1–26:15); (5) the invoking of curses on the vassal for disloyalty and the pronouncing of blessing on him for loyalty (cf. Lev 26; Deut 27-28); (6) the invoking of witnesses to the covenant, often the great king’s and the vassal’s gods (cf. Deut 30:19; 31:28 where the reference is to the “heavens and the earth” as enduring witnesses). It is also generally agreed that the majority of the threats of punishment by the prophets refer to the invocation of these covenant curses for disloyalty to the basic stipulation, that of absolute loyalty.

¹⁸² tn Heb “this covenant.” The referent of “this” is left dangling until it is further defined in vv. 3-4. Leaving it undefined in the translation may lead to confusion hence the anticipatory nature of the demonstrative is spelled out explicitly in the translation.

¹⁸³ tn Heb “and speak/tell them.” However, the translation chosen is more appropriate to modern idiom.

¹⁸⁴ tn Or “those living in Jerusalem”; Heb “inhabitants of.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁸⁵ tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence which really extends to the middle of v. 5.

¹⁸⁶ tn Heb “fathers” (also in vv. 5, 7, 10).

¹⁸⁷ tn Heb “does not listen…this covenant which I commanded your fathers.” The sentence is broken up this way in conformity with contemporary English style.

¹⁸⁸ tn Heb “out of the land of Egypt, out of the iron-smelting furnace.”

¹⁸⁹ tn In place of the words “I said at that time” the Hebrew text has “saying.” The sentence is again being restructured in English to avoid the long, confusing style of the Hebrew original.

¹⁹⁰ tn Heb “Obey me and carry them out.” The “them” refers back to the terms of the covenant which they were charged to keep according to the preceding. The referent is made specific to avoid ambiguity.

¹⁹¹ tn The words, “If you do” are not in the text. They have been supplied in the translation to break up a long sentence consisting of an imperative followed by a consequential sentence.

¹⁹² sn Obey me and carry out the terms of the agreement…and I will be your God. This refers to the Mosaic law which was instituted at Sinai and renewed on the Plains of Moab before Israel entered into the land. The words “the terms of the covenant” are explicitly used for the Ten Commandments in Exod 34:28 and for the additional legislation given in Deut 28:69; 29:8. The formulation here is reminiscent of Deut 29:9-14 (29:10-15 HT). The book of Deuteronomy is similar in its structure and function to an ancient Near Eastern treaty. In these the great king reminded his vassal of past benefits that he had given to him, charged him with obligations (the terms or stipulations of the covenant) chief among which was absolute loyalty and sole allegiance, promised him future benefits for obeying the stipulations (the blessings), and placed him under a curse for disobeying them. Any disobedience was met with stern warnings of punishment in the form of destruction and exile. Those who had witnessed the covenant were called in to confirm the continuing goodness of the great king and the disloyalty of the vassal. The vassal was then charged with a list of particular infringements of the stipulations and warned to change his actions or suffer the consequences. This is the background for Jer 11:1-9. Jeremiah is here functioning as a messenger from the Lord, Israel’s great king, and charging both the fathers and the children with breach of covenant.

¹⁹³ tn The phrase “a land flowing with milk and honey” is very familiar to readers in the Jewish and Christian traditions as a proverbial description of the agricultural and pastoral abundance of the land of Israel. However, it may not mean too much to readers outside those traditions; an equivalent expression would be “a land of fertile fields and fine pastures.” E. W. Bullinger (Figures of Speech, 626) identifies this as a figure of speech called synecdoche where the species is put for the genus, “a region…abounding with pasture and fruits of all kinds.”

¹⁹⁴ tn Heb “‘a land flowing with milk and honey,’ as at this day.” However, the literal reading is too elliptical and would lead to confusion.

¹⁹⁵ tn The words “Let it be so” are not in the text; they are an explanation of the significance of the term “Amen” for those who may not be part of the Christian or Jewish tradition.

sn The word amen is found at the end of each of the curses in Deut 27 where the people express their agreement with the appropriateness of the curse for the offense mentioned.

¹⁹⁶ tn Heb “the terms of this covenant.” However, this was a separate message and the ambiguity of “this” could still cause some confusion.

¹⁹⁷ tn Heb “warned them…saying, ‘Obey me.’” However, it allows the long sentence to be broken up easier if the indirect quote is used.

¹⁹⁸ tn For the explanation for this rendering see the note on 7:13.

¹⁹⁹ tn Heb “So I brought on them all the terms of this covenant which I commanded to do and they did not do.” There is an interesting polarity that is being exploited by two different nuances implicit in the use of the word “terms” (דִּבְרֵי [divre], literally “words”), i.e., what the Lord “brings on” them, namely, the curses that are the penalty for disobedience and the stipulations that they are “to do,” that is, to carry out. The sentence is broken up this way in keeping with contemporary English style to avoid the long and complicated style of the original.

²⁰⁰ tn Heb “Conspiracy [a plot to rebel] is found [or exists] among the men of Judah and the inhabitants of Jerusalem.”

²⁰¹ tn Or “They have repeated the evil actions of….”

²⁰² tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.

²⁰³ tn Heb “house of Israel and house of Judah.”

²⁰⁴ tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style.

²⁰⁵ tn Heb “Then the towns of Judah and those living in Jerusalem will…”

²⁰⁶ tn The Hebrew construction is emphatic involving the use of an infinitive of the verb before the verb itself (Heb “saving they will not save”). For this construction to give emphasis to an antithesis, cf. GKC 343 §113.p.

²⁰⁷ tn This is again an attempt to render the Hebrew particle כִּי (ki) contextually. The nuance is a little hard to establish due to the nature of the rhetoric of the passage which utilizes the figure of apostrophe where the Lord turns from talking about Judah to addressing her directly, probably in condemnatory tones. Something like “the very idea that you should…” might best represent the mood. The כִּי is probably asseverative or intensive (cf. BDB 472 s.v. כִּי 1.e).

²⁰⁸ sn Cf. Jer 2:28.

²⁰⁹ tn Heb “For [or Indeed] the number of your [sing.] cities are your [sing.] gods, Judah, and the number of the streets of Jerusalem [or perhaps (your) streets, Jerusalem] you [plur.] have set up altars to the shameful thing, altars to sacrifice to Baal.” This passage involves a figure of speech where the speaker turns from describing something about someone to addressing him/her directly (a figure called apostrophe). This figure is not common in contemporary English literature or conversation and translating literally would lead to confusion on the part of some readers. Hence, the translation retains the third person in keeping with the rest of the context. The shift from singular “your cities” to plural “you have set up” is interpreted contextually to refer to a shift in addressing Judah to addressing the citizens of Jerusalem whose streets are being talked about. The appositional clause, “altars to sacrifice to Baal” has been collapsed with the preceding clause to better identify what the shameful thing is and to eliminate a complex construction. The length of this sentence runs contrary to the usual practice of breaking up long complex sentences in Hebrew into shorter equivalent ones in English. However, breaking up this sentence and possibly losing the connecting link with the preceding used to introduce it might lead to misunderstanding.

²¹⁰ tn Heb “you.”

²¹¹ tn The words “to save them” are not in the text but are implicit from the context. They are supplied in the translation for clarity.

sn Cf. Jer 7:16 where this same command is addressed to Jeremiah.

²¹² tc The rendering “when disaster strikes them” is based on reading “at the time of” (בְּעֵת, bÿ’et) with a number of Hebrew mss and the versions instead of “on account of” (בְּעַד, bÿ’ad). W. L. Holladay (Jeremiah [Hermeneia], 1:347) is probably right in assuming that the MT has been influenced by “for them” (בַעֲדָם, va’adam) earlier in the verse.

²¹³ tn The words “The Lord says to the people of Judah” are not in the text. It is, however, clear from the words that follow that he is the speaker and Judah the addressee. The words are supplied in the translation for the sake of clarity.

²¹⁴ tn Heb “What to my beloved [being] in my house?” The text has been restructured to avoid possible confusion by the shift from third person in the first two lines to second person in the last two lines and the lines of the following verse. The reference to Judah as his “beloved” is certainly ironic and perhaps even sarcastic.

²¹⁵ tc The meaning of this line is uncertain. The text reads somewhat literally either “her doing the wicked thing the many” or “doing it, the wicked thing, the many.” The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both the commentaries and the modern English versions. Many follow the lead of the Greek version which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT which is the more difficult and probably the more original text. Since it is presumed to be the original the text will be dealt with in the notes line for line in the MT even though the emendations often relate to more than one line. For example the Greek of the first two lines reads: “Why has the beloved done abomination in my house?” This ignores the preposition before “my beloved” (לִידִידִי, lididi) and treats the form “her doing” (עֲשׂוֹתָהּ [’asotah], Qal infinitive plus suffix) as a finite verb (עָשְׂתָה [’astah], Qal perfect third feminine). The forms are similar but the Greek is smoother. Moreover, it is difficult to explain the presence of “to” in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word “the many” (הָרַבִּים, harabbim). It reads a word for “vows/votive offerings” (εὐχαί [eucai] regularly = נְדָרִים [gÿdarim]) in place of the word “many” (הָרַבִּים, harabbim) and takes it as part of a compound subject of the verb in the following line meaning “take away.” However, this word is far removed graphically from that in the MT and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for “fat” (adipes = חֲלָבִים, khalavim) which is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT’s “the many.” Many do retain it and take it as a second accusative of “doing it” and read “she does the wicked thing with many [i.e., many false gods],” a use of the accusative which is hard to justify. Another alternative, taking the adjective “the many” to modify the noun “the wicked thing” is sometimes suggested but is not possible because the adjective is masculine plural and the noun is feminine singular which is contrary to Hebrew style. Hence one cannot read “she has done many wicked things.” The present translation follows the suggestion in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that it is the subject of the infinitive construct with an object suffix which is anticipatory of the noun “wickedness” that follows (cf. GKC 425 §131.m), i.e., “the many do it, namely the wickedness” (for the meaning of the noun see BDB 273 s.v. מְזִמָּה 3.b).

²¹⁶ tn The meaning of this line is also uncertain. The Hebrew text reads somewhat literally, “holy meat they pass over from upon you.” The question of the subject of the verb is the main problem here. The verb is masculine plural and the only subject available is “holy meat” which is singular, a “they” which goes back to “the many,” or a noun from the end of the preceding line which is combined with “holy meat.” The latter is the solution of the Greek version which reads “Will votive offerings [or pieces of fat (following the Old Latin)] and holy meats take away from you your wickedness?” However, that resolution has been rejected in the preceding note as smoothing out the difficulties of the first two lines. It also leaves out the כִּי (ki) at the beginning of the following line and takes the noun “your wickedness” as the object of the verb. That certainly would make for an easier reading of both this line and the next and the assumption that כִּי may not be in the text is possible because it could be explained as a double writing of the pronoun on the end of the preceding phrase “from upon you” (מֵעָלָיִךְ, me’alayikh). However, besides being the smoother reading it leaves the last line too short poetically. The solution of the UBS, Preliminary Report, 4:209 is that “they” (referring back to “the many”?) is the subject. They read: “so that they carry away from you even sacrificial flesh.” But who are “they” and “you?” Is the “they” the priests and the “you” the people? (See 1 Sam 2:10-17 for a possible parallel.) This, however, introduces too many unknowns into the text. The translation adopted is based on a revocalization of the form “from upon you” (מֵעָלָיִךְ, me’alayikh) to “your treacherous acts” (מַעֲלָיִךְ, ma’alayikh; for this noun cf. BDB 591 s.v. I מַעַל 2), a solution which is also proposed in the margin of the NJPS which reads: “Can your treacheries be canceled by sacral flesh?” For the nuance of the verb presupposed here (= be removed, cease to exist) see BDB 718 s.v. עָבַר Qal.6.c and compare usage in Job 30:15. While this solution does preserve the consonantal text and is accepted here, it should be acknowledged that there is no ancient support for it and the reading of the noun “treacheries” in place of the compound preposition “from upon” is purely speculative.

²¹⁷ tn Heb “for [or when] your wickedness then you rejoice.” The meaning of this line is uncertain. The Greek version, which reads “or will you escape by these things” (presupposing a Hebrew text אִם עַל זוֹת תָּעוּזִי, ’im ’al zot ta’uzi) is far removed from the reading in the MT (אָז תַּעֲלֹזִי [’az ta’alozi]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line) and again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase “your wickedness” is the object of the verb “take joy” and the adverb “then” refers back to the offering of sacred flesh, i.e., “even then [or at that time]” as a constructio ad sensum. For a similar use of the adverb (אָז, ’az) compare Gen 13:7. For the use of כִּי (ki) meaning “that” after a question see BDB 472 s.v. כִּי 1.f. A possible alternative would be to read as UBS, Preliminary Report, 4:209 do: “When trouble reaches you, then will you exult?” If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be: “What right does my beloved have to be in my house? She has does wicked things [reading עָשְׂתָה מְזִמֹּת, ’ostah mÿzimot]. Can fat pieces [reading הַחֲלָבִים, hakhalavim] and sacred meat take away your wickedness from you [reading יַעֲבִרוּ מֵעָלַיִךְ רָעָתֵכִי, ya’aviru me’alayikh ra’atekhi]? [If it could] then you could rejoice.” It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil and the Lord rejects their superficial attempts to placate him through ritual without change of behavior. The particulars are different; the point is the same.

sn For the argument of this verse compare the condemnatory questions in Jer 7:9-11.

²¹⁸ tn Heb “The Lord once called you….” This is another example of the rapid shift in person that is common to Hebrew style which is not common in English and could lead to confusion for some readers. Here and in the verses that follow the person has been shifted to first person for consistency in English.

²¹⁹ tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).

²²⁰ tn Heb “At the sound of a mighty roar he will set fire to it.” For the shift from third person “he” to the first person “I” see the preceding note. The Hebrew use of the pronouns in vv. 16-17 for the olive tree and the people that it represents is likely to cause confusion if retained. In v. 16 the people are “you” and the olive tree is “it.” The people are again “you” in v. 17 but part of the metaphor is carried over, i.e., “he ‘planted’ you.” It creates less confusion in the flow of the passage if the metaphorical identification is carried out throughout by addressing the people/plant as “you.”

²²¹ tn The verb here has most commonly been derived from a root meaning “to be broken” (cf. BDB 949 s.v. II רָעַע) which fits poorly with the metaphor of setting the plant on fire. Another common option is to emend it to a verb meaning “to be burned up” (בָּעַר, ba’ar). However, it is better to follow the lead of the Greek version which translates “be good for nothing” (ἠχρειώθησαν, hcreiwqhsan) and derive the verb from רָעַע (ra’a’) meaning “be bad/evil” (cf. BDB 949 and compare the nuance of the adjective from this verb in BDB 948 s.v. רַע 5).

²²² tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

²²³ tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.

²²⁴ tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.

²²⁵ tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.

²²⁶ tn Heb “caused me to know that I might know.” Many English versions supply an unstated object “their plots” which is referred to later in the context (cf. v. 19). The presupposition of this kind of absolute ellipsis is difficult to justify and would create the need for understanding an ellipsis of “it” also after “I knew.” It is better to see a bipolar use of the verb “know” here. For the second use of the verb “know” meaning “have understanding” see BDB 394 s.v. ָידַע Qal.5.

²²⁷ tn Heb “Then you showed me their deeds.” This is another example of the rapid shift in person which is common in Jeremiah. As elsewhere, it has been resolved for the sake of avoiding confusion for the English reader by leveling the referent to the same person throughout. The text again involves an apostrophe, talking about the Lord to addressing him.

²²⁸ tn Heb “against me.” The words “to kill me” are implicit from the context and are supplied in the translation for clarity.

²²⁹ tn The words “I did not know that they were saying” are not in the text. The quote is without formal introduction in the original. These words are supplied in the translation for clarity.

²³⁰ tn This word and its pronoun (לַחְמוֹ, lakhmo, “its bread”) is often emended to read “in/with its sap” = “in its prime” (either לֵחוֹ [lekho] or לֵחְמוֹ [lekhÿmo]); the latter would be more likely and the מוֹ (mo) could be explained as a rare use of the old poetic third plural suffix for the third singular; cf. GKC 258 §91.l for general use and Ps 11:7 and Job 27:23 for third singular use. Though this fits the context nicely the emendation is probably unnecessary since the word “bread” is sometimes used of other foodstuff than grain or its products (cf. BDB 537 s.v. לֶחֶם 2.a).

sn The word fruit refers contextually here to the prophecies that Jeremiah was giving, not (as some suppose) his progeny. Jeremiah was not married and had no children.

²³¹ tn Heb “cut it [or him] off.” The metaphor of the tree may be continued, though the verb “cut off” is used also of killing people. The rendering clarifies the meaning of the metaphor.

²³² tn Heb “so that his name will not be remembered any more.”

²³³ tn The words “So I said to the Lord” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.

²³⁴ tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

²³⁵ tn Heb “Lord of armies, just judge, tester of kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the “kidneys” were thought of as the seat of the emotions and passions and the “heart” was viewed as the seat of intellect, conscience, and will. The “heart” and the “kidneys” are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them.

²³⁶ tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”

²³⁷ tn Heb “Therefore thus says the Lord.” This phrase is anticipatory of the same phrase at the beginning of v. 22 and is introductory to what the Lord says about them. The translation seeks to show the connection of the “therefore” which is sometimes rather loose (cf. BDB 487 s.v. כֵּן 3.d[b]) with the actual response which is not given until v. 22.

²³⁸ tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.

²³⁹ tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”

²⁴⁰ tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.

²⁴¹ tn Heb “or you will die by our hand.”

²⁴² tn Heb “Yahweh of armies.”

sn For the significance of the term see the notes at 2:19 and 7:3.

²⁴³ tn Heb “Behold I will.” For the function of this particle see the translator’s note on 1:6.

²⁴⁴ tn Heb “will die by the sword.” Here “sword” stands contextually for “battle” while “starvation” stands for death by starvation during siege.

²⁴⁵ tn Heb “There will be no survivors for/among them.”

²⁴⁶ tn Heb “the men of Anathoth.” For the rationale for adding the qualification see the notes on v. 21.

²⁴⁷ tn Heb “I will bring disaster on…, the year of their punishment.”

²⁴⁸ tn Here δέ (de) has not been translated.

²⁴⁹ tn Grk “Five of them.”

²⁵⁰ tn Grk “For when.” Here γάρ (gar) has not been translated.

²⁵¹ tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.

²⁵² tn On the use of olive oil in lamps, see L&N 6.202.

²⁵³ tn Here δέ (de) has not been translated.

²⁵⁴ tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA²⁷ has αὐτοῦ in brackets, indicating doubts as to its authenticity.

²⁵⁵ tn Here δέ (de) has not been translated.

²⁵⁶ tn Grk “The wise answered, saying, ‘No.’”

²⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵⁸ tn Here δέ (de) has not been translated.

²⁵⁹ tn Grk “Open to us.”

²⁶⁰ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

²⁶¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²⁶² tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.

²⁶³ tn See the note on the word “slave” in 8:9.

²⁶⁴ tn Here καί (kai) has not been translated.

²⁶⁵ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

²⁶⁶ tn Grk “traded with them.”

²⁶⁷ tn Here δέ (de) has not been translated.

²⁶⁸ tn Here καί (kai) has not been translated.

²⁶⁹ tn Grk Or “Lord; or “Master” (and so throughout this paragraph).

²⁷⁰ tn Grk “His master said to him.”

²⁷¹ tn Here δέ (de) has not been translated.

²⁷² tn Here καί (kai) has not been translated.

²⁷³ tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.

²⁷⁴ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

²⁷⁵ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

²⁷⁶ tn Grk “the ten talents.”

²⁷⁷ tn Grk “to everyone who has, he will be given more.”

sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

²⁷⁸ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.

²⁷⁹ tn Here δέ (de) has not been translated.

²⁸⁰ tn Here καί (kai) has not been translated.

²⁸¹ tn Here καί (kai) has not been translated.

²⁸² tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

²⁸³ tn Here δέ (de) has not been translated.

²⁸⁴ tn Here δέ (de) has not been translated.

²⁸⁵ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

²⁸⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²⁸⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

²⁸⁸ tn Here καί (kai) has not been translated.

²⁸⁹ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

²⁹⁰ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

²⁹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”