¹ tn Many English versions spell this name “Ibsam.”

² tn Many English versions retain a form of this name closer to the Hebrew, i.e., “Shemuel.”

³ tn Heb “heads of the house of their fathers.”

⁴ tn Heb “to Tola [there were] warriors by their generations, their number in the days of David [was] 22,600.”

⁵ tn The Hebrew text has the plural “sons,” but only one son is listed.

⁶ tn Heb “and unto them by their generations to the house of their fathers [were] troops of war of battle, 36,000, for they had many wives and sons.”

⁷ tn Heb “and their brothers, according to all the clans of Issachar, the warriors [were] 87,000 listed in the genealogical records for all.”

⁸ tc The Hebrew text has simply “Benjamin,” but בְּנֵי (bÿney, “sons of”) has dropped out by haplography (בְּנֵי בִּנְיָמִן, bÿney binyamin).

⁹ tn The Hebrew text has the plural “sons,” but only one son is listed.

¹⁰ tn The name “Aher” appears as “Ahiram” in Num 26:38.

¹¹ tn The name “Jahziel” appears as “Jahzeel” in Gen 46:24.

¹² tc Most Hebrew mss read “Shallum”; some Hebrew mss and some LXX mss read “Shillem,” the form of the name that appears in Gen 46:24 and Num 26:49.

¹³ sn See the note on the word “concubine” in 1:32.

¹⁴ tn Some translations treat the terms שֻׁפִּים (shuppim) and חֻפִּים (khuppim) as proper names of individuals (“Huppim” and “Shuppim”), but others consider these forms to be plurals and refer to tribal or clan names.

¹⁵ tn Heb “and the name of the second was Zelophehad.”

¹⁶ tn The Hebrew text has the plural “sons,” but only one son is listed.

¹⁷ tn Heb “he”; the referent (Ephraim) has been specified in the translation for clarity.

¹⁸ tn Heb “because in tragedy there had come to his house.” The preposition prefixed to רָעָה (ra’ah) should probably be omitted. The Hebrew noun רָעָה (“tragedy”) should be understood as the subject of the feminine verb form that follows.

¹⁹ tn The antecedent of the pronoun “his” is not clear. The translation assumes that v. 25 resumes the list of Ephraim’s descendants (see vv. 20-21a) after a lengthy parenthesis (vv. 21b-24).

²⁰ tc The Hebrew text has simply “Resheph,” but the phrase “his son” has probably been accidentally omitted, since the names before and after this one include the phrase.

²¹ tn Heb “Non” (so KJV, NASB; cf. Exod 33:11, where the more familiar spelling “Nun” occurs).

²² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

²³ tn “Beth Shean” is a variant spelling of “Beth Shan.”

²⁴ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

²⁵ tc The Hebrew text has אֲחִי (’akhiy, “the brother of”), but this should probably be emended to אֲחִיו (’akhiyv, “his brother”). Cf. v. 35. Most English versions treat this Hebrew word as a proper name (“Ahi”) and list it before “Rohgah.”

²⁶ tn Or “Shomer,” cf. v. 32.

²⁷ tc “Hubbah” is the marginal reading (Qere); the consonantal text (Kethib) has “Jachbah.”

²⁸ tn Or “Hotham,” cf. v. 32.

²⁹ tn The name “Ithran” is sometimes understood to be another name for “Jether” (v. 38).

³⁰ tn Heb “all these were the sons of Asher, heads of the house of the fathers, selected, warriors, heads of the leaders, and there was listed in the genealogical records in war, in battle, their number, men, 26,000.”

³¹ sn Aharah is called “Ahiram” in Num 26:38.

³² tn Heb “he”; the referent (Gera) has been supplied in the translation for clarity.

³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁴ tc Some LXX mss supply the name “Jeiel,” which is not in the MT (cf. 1 Chr 9:35). The addition of the name here is followed by many English versions (e.g., ASV, NAB, NASB, NIV, NRSV, NLT).

³⁵ tc Some LXX mss add “Ner” here (cf. 1 Chr 9:36 and v. 33 below, where Ner is mentioned as the father of Kish). The form וְנֵר (vÿner) could have been accidentally omitted by homoioarcton since each name in the list has the conjunction prefixed to it. Some English versions follow the LXX here and add “Ner” (e.g., NAB, NIV, NLT).

³⁶ tc The Hebrew text omits the name “Mikloth,” but it may have fallen out accidentally by haplography. Note that the name immediately follows at the beginning of v. 32; cf. NAB.

³⁷ tn Heb “and also they, opposite their brothers, lived in Jerusalem with their brothers.” This redundancy has been removed in the translation.

³⁸ sn Eshbaal is called “Ishbosheth” in 2 Sam 2:8.

³⁹ sn Meribbaal is called “Mephibosheth” in 2 Sam 4:4.

⁴⁰ tc The Hebrew text has בֹּכְרוּ (bokhÿru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV). But the form should probably be revocalized בְּכֹרוֹ (bÿkhoru, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names.

⁴¹ tc The Lucianic recension of the LXX inserts another name here, καὶ Ἀζαριας (kai Azarias, “and Azariah”), presumably to make up the six sons mentioned at the beginning of the verse (see the previous tc note on “firstborn”). Cf. NAB.

⁴² tn Heb “and the sons of Ulam were men, warriors and treaders of a bow.”

⁴³ tn Or “the elders,” “the ancients.”

⁴⁴ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

⁴⁵ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

⁴⁶ tn Grk “by God’s word.”

⁴⁷ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

⁴⁸ tn Or “through his sacrifice”; Grk “through which.”

⁴⁹ tn Or “through his sacrifice”; Grk “through it.”

⁵⁰ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

⁵¹ tn Or “settled as a resident alien.”

⁵² tn Or “heirs with him.”

⁵³ tn Grk “that has foundations.”

⁵⁴ tn Grk “past the time of maturity.”

⁵⁵ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

⁵⁶ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

⁵⁷ tn Grk a collective “the sand.”

⁵⁸ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

⁵⁹ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

⁶⁰ tn Or “sojourners.”

⁶¹ tn Grk “now.”

⁶² tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

⁶³ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

⁶⁴ tn Grk “in Isaac seed will be named for you.”

sn A quotation from Gen 21:12.

⁶⁵ tn Grk “having reasoned,” continuing the ideas of v. 17.

⁶⁶ tn Grk “in/by a symbol.”

⁶⁷ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

⁶⁸ tn Grk “coming to an end,” “dying.”

⁶⁹ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

⁷⁰ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

sn The instructions about his burial are recorded in Gen 50:25.

⁷¹ tn Grk “Moses, when he was born, was hidden by his parents.”

⁷² tn Grk “the abuse [or ‘reproach’] of Christ.”

⁷³ tn Grk “he was looking away to.”

⁷⁴ tn Grk “the pouring out of the blood.”

sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

⁷⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

⁷⁶ tn Grk “after they had been encircled.”

⁷⁷ tn Grk “did not perish together with.”

⁷⁸ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

⁷⁹ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

⁸⁰ tn Grk “quenched the power of fire.”

⁸¹ tn Or “recovered from sickness.”

⁸² tn Grk “received back their dead from resurrection.”

⁸³ tn Grk “to obtain a better resurrection.”

⁸⁴ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

⁸⁵ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

⁸⁶ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

⁸⁷ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

⁸⁸ tn Heb “Listen to this word which I am about to take up against you, a funeral song.”

⁸⁹ tn Heb “house.”

⁹⁰ tn Or “young lady.” The term “Israel” is an appositional genitive.

⁹¹ tn Or “with no one to lift her up.”

⁹² tn The word “soldiers” is supplied in the translation for clarification.

⁹³ tn Heb “The one.” The word “town” has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety-nine percent casualty loss.

⁹⁴ tn The word “soldiers” is supplied in the translation for clarification.

⁹⁵ tn Heb “for/to the house of Israel.” The translation assumes that this is a graphic picture of what is left over for the defense of the nation (NEB, NJB, NASB, NKJV). Others suggest that this phrase completes the introductory formula (“The sovereign Lord says this…”; see v. 4a; NJPS). Another option is that the preposition has a vocative force, “O house of Israel” (F. I. Andersen and D. N. Freedman, Amos [AB], 476). Some simply delete the phrase as dittography from the following line (NIV).

⁹⁶ tn Heb “house.”

⁹⁷ sn The following verses explain what it meant to seek the Lord. Israel was to abandon the mere formalism and distorted view of God and reality that characterized religious activity at the worship sites, as well as the social injustice that permeated Israelite society. Instead the people were to repent and promote justice in the land. This call to seek the Lord echoes the challenge in 4:13 to prepare to meet him as he truly is.

⁹⁸ sn Ironically, Israel was to seek after the Lord, but not at Bethel (the name Bethel means “the house of God” in Hebrew).

map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

⁹⁹ tn Heb “cross over.”

sn To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South.

¹⁰⁰ tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.

¹⁰¹ tn In the Hebrew text the statement is emphasized by sound play. The name “Gilgal” sounds like the verb גָּלָה (galah, “to go into exile”), which occurs here in the infinitival + finite verb construction (גָּלֹה יִגְלֶה, galoh yigleh). The repetition of the “ג” (g) and “ל” (l) sounds draws attention to the announcement and suggests that Gilgal’s destiny is inherent in its very name.

sn That the people of Gilgal would be taken into exile is ironic, for Gilgal was Israel’s first campsite when the people entered the land under Joshua and the city became a symbol of Israel’s possession of the promised land.

¹⁰² tn Heb “disaster,” or “nothing”; NIV “Bethel will be reduced to nothing.”

sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster.

¹⁰³ tn Heb “rush.” The verb depicts swift movement.

¹⁰⁴ sn Here Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

¹⁰⁵ tn Heb “house.”

¹⁰⁶ tn Heb “it”; the referent (the fire mentioned in the previous line) has been supplied in the translation for clarity.

¹⁰⁷ tn Heb “to/for Bethel.” The translation assumes that the preposition indicates advantage, “on behalf of.” Another option is to take the preposition as vocative, “O Bethel.”

¹⁰⁸ tn Heb “Those who”; the referent (the Israelites) has been specified in the translation for clarity. In light of vv. 11-13, it is also possible that the words are directed at a more limited group within the nation – those with social and economic power.

¹⁰⁹ tn There is an interesting wordplay here with the verb הָפַךְ (hafakh, “overturn, turn”). Israel “turns” justice into wormwood (cf. 6:12), while the Lord “turns” darkness into morning (v. 8; cf. 4:11; 8:10). Israel’s turning is for evil, whereas the Lord’s is to demonstrate his absolute power and sovereignty.

¹¹⁰ tn Heb “they throw righteousness.”

¹¹¹ sn In v. 7 the prophet begins to describe the guilty Israelites, but then interrupts his word picture with a parenthetical, but powerful, description of the judge they must face (vv. 8-9). He resumes his description of the sinners in v. 10.

¹¹² tn Heb “darkens the day into night.”

¹¹³ tn The precise meaning of the Hebrew verb בָּלַג (balag, translated here “flashes”) is uncertain.

¹¹⁴ tn Heb “comes upon.” Many prefer to repoint the verb as Hiphil and translate, “he brings destruction upon the fortified places.”

¹¹⁵ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

¹¹⁶ sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.

¹¹⁷ tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).

¹¹⁸ tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”

¹¹⁹ tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”

¹²⁰ tn Or “for.”

¹²¹ tn Or “I know” (so most English versions).

¹²² tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.

¹²³ tn Heb “Those who.”

¹²⁴ tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).

¹²⁵ sn Legal disputes were resolved in the city gate, where the town elders met.

¹²⁶ tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse.

¹²⁷ tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170.

¹²⁸ tn If this is a judgment announcement against the rich, then the Hebrew phrase עֵת רָעָה (’et ra’ah) must be translated, “[a] disastrous time.” See G. V. Smith, Amos, 170.

¹²⁹ tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).

¹³⁰ sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.

¹³¹ tn Or “will show favor to.”

¹³² tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”

¹³³ sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

¹³⁴ tn Heb “Therefore.” This logical connector relates back to the accusation of vv. 10-13, not to the parenthetical call to repentance in vv. 14-15. To indicate this clearly, the phrase “Because of Israel’s sins” is used in the translation.

¹³⁵ tn Or “the Lord.” The Hebrew term translated “sovereign One” here is אֲדֹנָי (’adonay).

¹³⁶ tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”).

¹³⁷ tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).

¹³⁸ tn Heb “those who know lamentation.”

sn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180.

¹³⁹ sn The expression pass through your midst alludes to Exod 12:12, where the Lord announced he would “pass through” Egypt and bring death to the Egyptian firstborn.

¹⁴⁰ tn The term הוֹי (hoy, “woe”) was used when mourning the dead (see the note on the word “dead” in 5:16). The prophet here either engages in role playing and mourns the death of the nation in advance or sarcastically taunts those who hold to this misplaced belief.

¹⁴¹ tn The words “Disaster will be inescapable” are supplied in the translation for clarification.

¹⁴² tn Heb “went” (so KJV, NRSV).

¹⁴³ tn Heb “Will not the day of the Lord be.”

¹⁴⁴ tn Heb “I hate”; “I despise.”

¹⁴⁵ tn Heb “I will not smell.” These verses are full of vivid descriptions of the Lord’s total rejection of Israelite worship. In the first half of this verse two verbs are used together for emphasis. Here the verb alludes to the sense of smell, a fitting observation since offerings would have been burned on the altar ideally to provide a sweet aroma to God (see, e.g., Lev 1:9, 13, 17; Num 29:36). Other senses that are mentioned include sight and hearing in vv. 22-23.

¹⁴⁶ tn Heb “burnt offerings and your grain offerings.”

¹⁴⁷ tn Heb “Peace offering[s], your fattened calves, I will not look at.”

¹⁴⁸ tn In this verse the second person suffixes are singular and not plural like they are in vv. 21-22 and vv. 25-27. Some have suggested that perhaps a specific individual or group within the nation is in view.

¹⁴⁹ tn The Hebrew word probably refers to “harps” (NASB, NIV, NRSV) or “lutes” (NEB).

¹⁵⁰ tn Traditionally, “righteousness.”

¹⁵¹ tn Heb “Did you bring me…?” This rhetorical question expects a negative answer. The point seems to be this: Since sacrifices did not characterize God’s relationship with Israel during the nation’s formative years, the people should not consider them to be so fundamental. The Lord places a higher priority on justice than he does on empty ritual.

sn Like Jer 7:22-23, this passage seems to contradict the Pentateuchal accounts that indicate Israel did offer sacrifices during the wilderness period. It is likely that both Amos and Jeremiah overstate the case to emphasize the relative insignificance of sacrifices in comparison to weightier matters of the covenant. See R. de Vaux, Ancient Israel, 428.

¹⁵² tn Heb “house.”

¹⁵³ tn This word appears in an awkward position in the Hebrew, following “Kiyyun.” It is placed here for better sense.

¹⁵⁴ tn The Hebrew term סִכּוּת (sikkut) apparently refers to Sakkuth, a Mesopotamian star god identified with Ninurta in an Ugaritic god list. The name is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some English versions, following the LXX, translate as “tent” or “shrine” (NEB, NIV), pointing the term as סֻכַּת (sukkat; cf. 9:11).

¹⁵⁵ tc LXX, Vulgate, and Acts 7:43 read “Moloch” (cf. KJV). The Hebrew consonants are the same for both “king” and “Moloch” (מֹלֶךְ; molekh).

¹⁵⁶ tn The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as “pedestal” (NEB, NIV), relating the term to the root כּוּן (kun).

¹⁵⁷ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

¹⁵⁸ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

¹⁵⁹ tn Or “events.”

¹⁶⁰ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

¹⁶¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

¹⁶² tn Or “delivered.”

¹⁶³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

¹⁶⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

¹⁶⁵ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

¹⁶⁶ sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

¹⁶⁷ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

¹⁶⁸ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

¹⁶⁹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

¹⁷⁰ tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

¹⁷¹ tn Grk “It happened that in the days.” 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.

¹⁷² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

¹⁷³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

¹⁷⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

¹⁷⁵ tn Grk “and her name was Elizabeth.”

¹⁷⁶ tn Grk “a wife of the daughters of Aaron.”

sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

¹⁷⁷ tn Grk “And they.” 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.

¹⁷⁸ tn Grk “walking in” (an idiom for one’s lifestyle).

sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

¹⁷⁹ tn The predicate adjective has the effect of an adverb here (BDF §243).

¹⁸⁰ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

¹⁸¹ tn Grk “were both advanced in days” (an idiom for old age).

¹⁸² tn Grk “Now it happened that.” 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.

¹⁸³ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

¹⁸⁴ tn Grk “serving as priest in the order of his division before God.”

sn Zechariah’s division would be on duty twice a year for a week at a time.

¹⁸⁵ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

¹⁸⁶ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

¹⁸⁷ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

¹⁸⁸ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

¹⁸⁹ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

¹⁹⁰ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

¹⁹¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

¹⁹² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

¹⁹³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

¹⁹⁴ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁹⁵ tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

¹⁹⁶ tn The passive means that the prayer was heard by God.

sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

¹⁹⁷ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

¹⁹⁸ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

¹⁹⁹ tn Grk “This will be joy and gladness.”

²⁰⁰ tn Or “because of.”

²⁰¹ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

²⁰² tn Grk “before.”

²⁰³ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

²⁰⁴ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

²⁰⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁶ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

²⁰⁷ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

²⁰⁸ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

²⁰⁹ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

²¹⁰ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹¹ tn Grk “How will I know this?”

²¹² tn Grk “is advanced in days” (an idiom for old age).

²¹³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁴ tn Grk “the one who is standing before God.”

²¹⁵ tn Grk “to announce these things of good news to you.”

²¹⁶ tn Grk “behold.”

²¹⁷ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

²¹⁸ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

²¹⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²²⁰ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

²²¹ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

²²² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

²²³ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

²²⁴ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

²²⁵ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

²²⁶ tn Grk “and,” but the force is causal or explanatory in context.

²²⁷ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

²²⁸ tn Grk “And it happened that as the days of his service were ended.” 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.

²²⁹ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

²³⁰ tn Or “Elizabeth conceived.”

²³¹ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

²³² tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

²³³ tn Grk “Thus.”

²³⁴ tn Grk “in the days.”

²³⁵ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

²³⁶ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

²³⁷ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

²³⁸ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

²³⁹ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

²⁴⁰ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

²⁴¹ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

²⁴² tn Or “promised in marriage.”

²⁴³ tn Grk “Joseph, of the house of David.”

sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

²⁴⁴ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴⁵ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

²⁴⁶ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

²⁴⁷ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

²⁴⁸ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

²⁴⁹ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

²⁵⁰ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

²⁵¹ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

²⁵² tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

²⁵³ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

²⁵⁴ tn Or “grace.”

sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

²⁵⁵ tn Grk “And behold.”

²⁵⁶ tn Grk “you will conceive in your womb.”

²⁵⁷ tn Or “and bear.”

²⁵⁸ tn Grk “you will call his name.”

²⁵⁹ tn See v. 13 for a similar construction.

sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

²⁶⁰ tn Grk “this one.”

²⁶¹ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

²⁶² sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

²⁶³ tn Or “ancestor.”

²⁶⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

²⁶⁵ tn Or “over Israel.”

sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

²⁶⁶ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

²⁶⁷ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

²⁶⁸ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

²⁶⁹ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

²⁷⁰ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

²⁷¹ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

²⁷² tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

²⁷³ tn Grk “behold.”

²⁷⁴ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

²⁷⁵ tn Or “has conceived.”

²⁷⁶ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

²⁷⁷ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

²⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

²⁷⁹ tn Grk “behold.”

²⁸⁰ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman 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. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

²⁸¹ tn Grk “let this be to me.”

²⁸² sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

²⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.