¹ tn Heb “your fathers.”

² tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

³ tn Or “served.”

⁴ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

⁵ tn Or “through.”

⁶ tn Heb “I gave to Esau Mount Seir to possess it.”

⁷ tn Heb “by that which I did in its midst.”

⁸ tn Heb “they”; the referent (the fathers) has been specified in the translation for clarity (see the previous verse).

⁹ tn Or “put darkness between you and the Egyptians.”

¹⁰ tn Heb “and he brought over them the sea and covered them.”

¹¹ tn Heb “your eyes saw.”

¹² tn Heb “many days.”

¹³ tn Or “took possession of.”

¹⁴ tn Heb “arose and fought.”

¹⁵ tn Heb “sent and called.”

¹⁶ tn Or “to curse.”

¹⁷ tn The infinitive absolute follows the finite verb in the Hebrew text and indicates continuation or repetition of the action. Balaam pronounced several oracles of blessing over Israel (see Num 23-24).

¹⁸ tn Heb “blessing.” Balaam’s “blessings” were actually prophecies of how God would prosper Israel.

¹⁹ tn Heb “hand.”

²⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

²¹ tn Or perhaps, “citizens.”

²² tn Traditionally, “the hornet” (so KJV, NKJV, NASB, NIV, NRSV) but the precise meaning of the Hebrew word is uncertain (cf. NEB “panic”).

²³ tn The LXX has “twelve,” apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1, rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10).

²⁴ tn Heb “and it drove them out from before you, the two kings of the Amorites, not by your sword and not by your bow.” The words “I gave you the victory” are supplied for clarification.

²⁵ tn Or perhaps, “for.”

²⁶ tn The words “the produce of” are supplied for clarification.

²⁷ sn Joshua quotes the Lord’s words in vv. 2b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord).

²⁸ tn Heb “fear.”

²⁹ tn Or “and serve.”

³⁰ tn Heb “your fathers.”

³¹ tn Or “served.”

³² tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

³³ tn Or “and serve.”

³⁴ tn Heb “if it is bad in your eyes.”

³⁵ tn Or “to serve.”

³⁶ tn Or “will serve.”

³⁷ tn Heb “your fathers.”

³⁸ tn Or “served.”

³⁹ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

⁴⁰ tn Heb “house.”

⁴¹ tn Or “will serve.”

⁴² tn Heb “to.”

⁴³ tn Or “can serve.”

⁴⁴ tn Heb “of the house of slavery.”

⁴⁵ tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”

⁴⁶ tn Or “great signs.”

⁴⁷ tn Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”

⁴⁸ tn Or “will serve.”

⁴⁹ tn Heb “said to.”

⁵⁰ tn Heb “you are not able to serve.”

⁵¹ sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.

⁵² tn In the Hebrew text both the divine name (אֱלֹהִים, ’elohim) and the adjective (קְדֹשִׁים, qÿdoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.

⁵³ tn Heb “lift up” or “take away.”

sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually cause God to decree unconditionally the nation’s exile.

⁵⁴ tn Or “when.”

⁵⁵ tn Or “and serve.”

⁵⁶ tn The words “against you” are added for clarification.

⁵⁷ tn Heb “bring you to an end.”

⁵⁸ tn Heb “after he did good for you.”

⁵⁹ tn The translation assumes that כִּי (ki) is emphatic. Another option is to take it as explanatory, “No, for we will….”

⁶⁰ tn Or “will serve.”

⁶¹ tn Heb “You are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.”

⁶² sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.

⁶³ tn The words “Joshua said” are supplied for clarification.

⁶⁴ tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.

⁶⁵ tn Or “will serve.”

⁶⁶ tn Heb “and listen to his voice.”

⁶⁷ tn Heb “cut a covenant.”

⁶⁸ tn Heb “a statute and a judgment.”

⁶⁹ tn Heb “all the words of the Lord which he spoke with us.”

⁷⁰ tn Or “lest,” “so that you might not.”

⁷¹ tn Heb “And Joshua sent the people away, each to his inheritance.”

⁷² tn Heb “after these things.”

⁷³ tn Heb “in the territory of his inheritance.”

⁷⁴ tn Or “served.”

⁷⁵ tn Heb “all the days of Joshua and all the days of the elders who outlived him.”

⁷⁶ tn Heb “who knew all the work of the Lord which he had done for Israel.”

⁷⁷ tn Heb “one hundred qesitahs.” The Hebrew word קְשִׂיטָה (qesitah) is generally understood to refer to a unit of money, but the value and/or weight is unknown. The word occurs only here and in Gen 33:19 and Job 42:11.

⁷⁸ tn Heb “and they became for the sons of Joseph an inheritance.” One might think “bones” is the subject of the verb “they became,” but the verb is masculine, while “bones” is feminine. The translation follows the emendation suggested in the BHS note, which appeals to the Syriac and Vulgate for support. The emended reading understands “the part (of the field)” as the subject of the verb “became.” The emended verb is feminine singular; this agrees with “the part” (of the field), which is feminine in Hebrew.

⁷⁹ tn Heb “in Gibeah of Phinehas, his son, which had been given to him in the hill country of Ephraim.”

⁸⁰ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

⁸¹ tn Or “captain.”

⁸² tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

⁸³ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

⁸⁴ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

⁸⁵ tn Or “greatly annoyed,” “provoked.”

⁸⁶ tn Or “proclaiming.”

⁸⁷ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

⁸⁸ tn Or “they arrested”; Grk “they laid hands on.”

⁸⁹ tn Or “prison,” “custody.”

⁹⁰ tn Or “had heard.”

⁹¹ tn Or “word.”

⁹² tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

⁹³ tn Grk “It happened that on the next day.” 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.

⁹⁴ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

⁹⁵ tn Or “law assembled,” “law met together.”

⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁹⁷ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

⁹⁸ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

⁹⁹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

¹⁰⁰ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

¹⁰¹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

¹⁰² tn Grk “Spirit, said to them.”

¹⁰³ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

¹⁰⁴ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

¹⁰⁵ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

¹⁰⁶ tn Or “for an act of kindness.”

¹⁰⁷ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

¹⁰⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁰⁹ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁰ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

¹¹¹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

¹¹² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

¹¹³ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

¹¹⁴ tn Or “courage.”

¹¹⁵ tn Or “and found out.”

¹¹⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

¹¹⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

¹¹⁸ tn Or “nothing to say in opposition.”

¹¹⁹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

¹²⁰ tn Or “evident.”

¹²¹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

¹²² tn Or “has been done by them.”

¹²³ tn Or “speak no longer.”

¹²⁴ tn Or “commanded.”

¹²⁵ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

¹²⁶ tn Grk “answered and said to them.”

¹²⁷ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

¹²⁸ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

¹²⁹ tn Or “glorifying.”

¹³⁰ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

¹³¹ tn Or “had been done.”

¹³² tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

¹³³ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

¹³⁴ sn With one mind. Compare Acts 1:14.

¹³⁵ tn Or “Lord of all.”

sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

¹³⁶ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹³⁷ tn Grk “by the mouth of” (an idiom).

¹³⁸ tn Or “ancestor”; Grk “father.”

¹³⁹ tn Or “Gentiles.”

¹⁴⁰ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

¹⁴¹ tn Or “futile”; traditionally, “vain.”

¹⁴² tn Traditionally, “The kings of the earth took their stand.”

¹⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

¹⁴⁴ sn A quotation from Ps 2:1-2.

¹⁴⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

¹⁴⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

¹⁴⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

¹⁴⁸ tn Or “purpose,” “will.”

¹⁴⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

¹⁵⁰ tn Or “Lord, take notice of.”

¹⁵¹ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

¹⁵² tn Grk “slaves.” See the note on the word “servants” in 2:18.

¹⁵³ tn Grk “word.”

¹⁵⁴ tn Or “with all boldness.”

¹⁵⁵ tn The miraculous nature of these signs is implied in the context.

¹⁵⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

¹⁵⁷ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

¹⁵⁸ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

¹⁵⁹ tn Or “speak God’s message.”

¹⁶⁰ tn Or “with boldness.”

¹⁶¹ tn Grk “soul.”

¹⁶² tn Grk “but all things were to them in common.”

sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

¹⁶³ tn Grk “And with.” 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.

¹⁶⁴ tn Or “were witnessing.”

¹⁶⁵ tn Or “poor.”

¹⁶⁶ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁶⁷ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁶⁸ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

¹⁶⁹ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

¹⁷⁰ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

¹⁷¹ tn Or “a farm.”

¹⁷² tn Normally a reference to actual coins (“currency”). See L&N 6.68.

¹⁷³ tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.

sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the Lord’s close relation to his people (v. 11). Since the priests’ garments were to be made wholly of linen (cf. Exod 28; Ezek 44:17-18), the fact that the shorts were to be made of linen probably was to symbolize the nature of Israel’s calling: they were to be a kingdom of priests and a holy nation (Exod 19:5-6). Just as the linen garments of the priest were to give him special honor and glory (Exod 28:40), so the linen garment was to be a source of praise and glory to the Lord (v. 11).

¹⁷⁴ tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.

¹⁷⁵ tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”

sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the Lord had with his people was continuous and indissoluble. Other explanations are that it was not to be gotten wet because (1) that would have begun the process of rotting (This assumes that the rotting was done by the water of the Euphrates. But it was buried in a crack in the rocks, not in the river itself); (2) that would have made it softer and easier to wear; or (3) that showed that the garment was new, clean, and fresh from the merchant. For this latter interpretation see J. A. Thompson, Jeremiah (NICOT), 64. For a fuller discussion of most of the issues connected with this acted out parable see W. McKane, Jeremiah (ICC), 1:285-92. However, the reason is not explained in the text and there is not enough evidence in the text to come to a firm conclusion, though the most likely possibility is that it was not to be taken off and washed but worn continuously.

¹⁷⁶ tn Heb “according to the word of the Lord.”

¹⁷⁷ tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.

¹⁷⁸ tn Heb “The word of the Lord came to me a second time, saying.”

¹⁷⁹ tn Heb “which are upon your loins.” See further the notes on v. 1.

¹⁸⁰ tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.

¹⁸¹ tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ’ain Farah) about three and a half miles from Anathoth which was Jeremiah’s home town or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates but it is either preceded by the word “river of” or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown, but whose name would naturally suggest to Jeremiah later in the Lord’s explanation in vv. 9-11 Assyria-Babylon as a place connected with Judah’s corruption (see the notes on vv. 9-10). For further discussion the reader should consult the commentaries, especially W. Holladay, Jeremiah (Hermeneia), 1:396 and W. McKane, Jeremiah (ICC), 1:285-92 who take opposite positions on this issue.

¹⁸² sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.

¹⁸³ tc The translation reads בִּפְרָתָה (bifratah) with 4QJer^a as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.

¹⁸⁴ tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”

¹⁸⁵ tn Heb “dug and took.”

¹⁸⁶ tn Heb “And behold.”

¹⁸⁷ tn Heb “Then the word of the Lord came to me, saying.”

¹⁸⁸ tn Heb “Thus says the Lord.”

¹⁸⁹ tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.

¹⁹⁰ tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the Lord is going to destroy Israel’s pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. גָּאוֹן 1 is more probably correct when they classify this passage among those that deal with the “‘majesty, excellence’ of nations, their wealth, power, magnificence of buildings….” The closest parallels to the usage here are in Zech 10:11 (parallel to scepter of Egypt); Ps 47:4 (47:5 HT; parallel to “our heritage” = “our land”); Isa 14:11; and Amos 8:7. The term is further defined in v. 11 where it refers to their special relationship and calling. To translate it “pride” or “arrogance” also ruins the wordplay on “ruin” (נִשְׁחַת [nishkhat] in v. 7 and אַשְׁחִית [’ashkhit] in v. 9).

sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the Lord “ruined” the privileged status that resulted from Israel’s close relationship to him (cf. v. 11). For the “problem” created by the Lord ruining Israel through corrupting influence compare the notes on Jer 4:10 and compare also passages like Isa 63:17 and Isa 6:10.

¹⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁹² tn Heb “to listen to my words.”

¹⁹³ tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

¹⁹⁴ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

¹⁹⁵ tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.

¹⁹⁶ tn Heb “all the house of Israel and all the house of Judah.”

¹⁹⁷ tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).

¹⁹⁸ tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.

¹⁹⁹ tn Heb “So you shall say this word [or message] to them.”

²⁰⁰ tn Heb “Every wine jar is supposed to be filled with wine.”

sn Some scholars understand this as a popular proverb like that in Jer 31:29 and Ezek 18:2. Instead this is probably a truism; the function of wine jars is to be filled with wine. This may relate to the preceding where the Lord has set forth his intention for Israel. It forms the basis for a ironic threat of judgment because they have failed to fulfill his purpose.

²⁰¹ tn This is an attempt to render a construction which involves an infinitive of a verb being added before the same verb in a question which expects a positive answer. There may, by the way, be a pun being passed back and forth here involving the sound play been “fool” (נָבָל, naval) and “wine bottle” (נֶבֶל, nebel).

²⁰² tn The Greek version is likely right in interpreting the construction of two perfects preceded by the conjunction as contingent or consequential here, i.e., “and when they say…then say.” See GKC 494 §159.g. However, to render literally would create a long sentence. Hence, the words “will probably” have been supplied in v. 12 in the translation to set up the contingency/consequential sequence in the English sentences.

²⁰³ sn It is probably impossible to convey in a simple translation all the subtle nuances that are wrapped up in the words of this judgment speech. The word translated “stupor” here is literally “drunkenness” but the word has in the context an undoubted intended double reference. It refers first to the drunken like stupor of confusion on the part of leaders and citizens of the land which will cause them to clash with one another. But it also probably refers to the reeling under God’s wrath that results from this (cf. Jer 25:15-29, especially vv. 15-16). Moreover there is still the subtle little play on wine jars. The people are like the wine jars which were supposed to be filled with wine. They were to be a special people to bring glory to God but they had become corrupt. Hence, like wine jars they would be smashed against one another and broken to pieces (v. 14). All of this, both “fill them with the stupor of confusion” and “make them reel under God’s wrath,” cannot be conveyed in one translation.

²⁰⁴ tn Heb “who sit on David’s throne.”

²⁰⁵ tn In Hebrew this is all one long sentence with one verb governing compound objects. It is broken up here in conformity with English style.

²⁰⁶ tn Or “children along with their parents”; Heb “fathers and children together.”

²⁰⁷ tn Heb “I will not show…so as not to destroy them.”

²⁰⁸ tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord speaking to Jeremiah.

²⁰⁹ tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.

²¹⁰ tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.

sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18-20. For the association of darkness with exile see Isa 9:1-2 (8:23-9:1 HT).

²¹¹ tn Heb “your feet stumble.”

²¹² tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.

²¹³ tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.

sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the Lord see Isa 60:2; Joel 2:2; Zeph 1:15.

²¹⁴ tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.

²¹⁵ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.

²¹⁶ tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.

²¹⁷ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

²¹⁸ tn The words “The Lord told me” are not in the text but are implicit in the shift from second plural pronouns in vv. 15-17 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.

²¹⁹ tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.

sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16.

²²⁰ tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).

²²¹ tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.

²²² tn Heb “The towns of the Negev will be shut.”

²²³ tn Heb “There is no one to open them.” The translation is based on the parallel in Josh 6:1 where the very expression in the translation is used. Opening the city would have permitted entrance (of relief forces) as well as exit (of fugitives).

²²⁴ sn The statements are poetic exaggerations (hyperbole), as most commentaries note. Even in the exile of 587 b.c. not “all” of the people of Jerusalem or of Judah were exiled. Cf. the context of 2 Kgs 24:14-16 again.

²²⁵ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift in speaker from vv. 18-19 where the Lord is speaking to Jeremiah.

²²⁶ tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”

²²⁷ tn The word “enemy” is not in the text but is implicit. It supplied in the translation for clarity.

sn On the phrase the enemy that is coming from the north see Jer 1:14-15; 4:6; 6:1, 22; 10:22.

²²⁸ tn Heb “the flock that was given to you.”

²²⁹ tn Heb “the sheep of your pride.” The word “of your people” and the quotes around “sheep” are intended to carry over the metaphor in such a way that readers unfamiliar with the metaphor will understand it.

²³⁰ tn Or perhaps more rhetorically equivalent, “Will you not be surprised?”

²³¹ tn The words “The Lord” are not in the text. Some commentators make the enemy the subject, but they are spoken of as “them.”

²³² tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. The sentence structure of these two lines raises problems in translation. The Hebrew text reads: “What will you do when he appoints over you [or punishes you (see BDB 823 s.v. פָּקַד Qal.B.2 for the former, Qal.A.3 for the latter)] and you, yourself, taught them over you friends [or chiefs (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you, yourself, taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.

sn What is being alluded to here is the political policy of vacillating alliances through which Judah brought about her own downfall, allying herself first with Assyria, then Egypt, then Babylon, and then Egypt again. See 2 Kgs 23:29–24:7 for an example of this policy and the disastrous consequences.

²³³ tn Heb “Will not pain [here = mental anguish] take hold of you like a woman giving birth.” The question is rhetorical expecting a positive answer.

²³⁴ tn Heb “say in your heart.”

²³⁵ tn Heb “Your skirt has been uncovered and your heels have been treated with violence.” This is the generally accepted interpretation of these phrases. See, e.g., BDB 784 s.v. עָקֵב a and HALOT 329 s.v. I חָמַס Nif. The significance of the actions here are part of the metaphor (i.e., personification) of Jerusalem as an adulteress having left her husband and have been explained in the translation for the sake of readers unfamiliar with the metaphor.

sn The actions here were part of the treatment of an adulteress by her husband, intended to shame her. See Hos 2:3, 10 (2:5, 12 HT); Isa 47:4.

²³⁶ tn The translation has been restructured to break up a long sentence involving a conditional clause and an elliptical consequential clause. It has also been restructured to define more clearly what “these things” are. The Hebrew text reads: “And if you say, ‘Why have these things happened to me?’ Because of the greatness of your iniquity your skirts [= what your skirt covers] have been uncovered and your heels have been treated with violence.”

²³⁷ tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = “burnt face.”

²³⁸ tn Heb “Can the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.

²³⁹ tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity.

²⁴⁰ tn Heb “them.” This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that “them” goes back to the “flock”/“sheep” in v. 20, but the next verse refers the fate described here to “you” (feminine singular). This may be another example of the kind of metaphoric shifts in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff.

²⁴¹ sn Compare the threat using the same metaphor in Jer 4:11-12.

²⁴² tn Heb “over your face and your shame will be seen.” The words “like a disgraced adulteress” are not in the text but are supplied in the translation to explain the metaphor. See the notes on 13:22.

²⁴³ tn Heb “Jerusalem.” This word has been pulled up from the end of the verse to help make the transition. The words “people of” have been supplied in the translation here to ease the difficulty mentioned earlier of sustaining the personification throughout.

²⁴⁴ tn Heb “[I have seen] your adulteries, your neighings, and your shameless prostitution.” The meanings of the metaphorical references have been incorporated in the translation for the sake of clarity for readers of all backgrounds.

sn The sentence is rhetorically loaded. It begins with three dangling objects of the verb all describing their adulterous relationship with the false gods under different figures and which are resumed later under the words “your disgusting acts.” The Hebrew sentence reads: “Your adulteries, your neighings, your shameful prostitution, upon the hills in the fields I have seen your disgusting acts.” This sentence drips with explosive disgust at their adulterous betrayal.

²⁴⁵ tn Heb “your disgusting acts.” This word is almost always used of idolatry or of the idols themselves. See BDB 1055 s.v. שִׁקֻּוּץ and Deut 29:17 and Jer 4:1; 7:30.

²⁴⁶ tn Heb “Woe to you!”

sn See Jer 4:13, 31; 6:4; 10:19 for usage, and the notes on 4:13 and 10:19.

²⁴⁷ tn Here δέ (de) has not been translated.

²⁴⁸ tn Here καί (kai) has not been translated.

²⁴⁹ tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

²⁵⁰ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

²⁵¹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

²⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

²⁵⁴ tn Here δέ (de) has not been translated.

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

²⁵⁶ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

²⁵⁷ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

²⁵⁸ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

²⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶⁰ tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

²⁶¹ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

²⁶² tn Here δέ (de) has not been translated.

²⁶³ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.

²⁶⁴ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

²⁶⁵ tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë¹ 700* pc sy^s), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).

²⁶⁶ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

²⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

²⁶⁸ sn This is a parenthetical note by the author.

²⁶⁹ tn Here δέ (de) has not been translated.

²⁷⁰ tn Or “the judge’s seat.”

sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

²⁷¹ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

²⁷² tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

²⁷³ tn The Greek particle γάρ (gar, “for”) has not been translated here.

²⁷⁴ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

²⁷⁵ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

²⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 1:16.

²⁷⁷ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

sn See the note on crucified in 20:19.

²⁷⁸ tn Here δέ (de) has not been translated.

²⁷⁹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

²⁸⁰ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

²⁸¹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.

²⁸² tn Or “delivered him up.”

²⁸³ sn See the note on crucified in 20:19.

²⁸⁴ tn Or “into their headquarters”; Grk “into the praetorium.”

sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.

²⁸⁵ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

²⁸⁶ tn Here καί (kai) has not been translated.

²⁸⁷ sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.

²⁸⁸ tn Or “weaving.”

²⁸⁹ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

²⁹⁰ tn Here καί (kai) has not been translated.

²⁹¹ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

²⁹² tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

²⁹³ tn Or “Long live the King of the Jews!”

sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).

²⁹⁴ tn Here καί (kai) has not been translated.

²⁹⁵ tn Or “the reed.”

²⁹⁶ tn The verb here has been translated as an iterative imperfect.

²⁹⁷ tn Here καί (kai) has not been translated.

²⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹⁹ tn Here δέ (de) has not been translated.

³⁰⁰ tn Or “conscripted”; or “pressed into service.”

³⁰¹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

³⁰² tn Here καί (kai) has not been translated.

³⁰³ tn This is an Aramaic name; see John 19:17.

³⁰⁴ sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).

³⁰⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³⁰⁶ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

³⁰⁷ tn Here δέ (de) has not been translated.

³⁰⁸ sn See the note on crucified in 20:19.

³⁰⁹ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

sn An allusion to Ps 22:18.

³¹⁰ tn Here καί (kai) has not been translated.

³¹¹ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

³¹² tn Grk “was written.”

³¹³ tn Here δέ (de) has not been translated.

³¹⁴ sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.

³¹⁵ tc ‡ Many important witnesses (א* A D pc it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Θ 0250 Ë^1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA²⁷ puts the καί in brackets, indicating doubts as to its authenticity.

³¹⁶ tn Here καί (kai) has not been translated.

³¹⁷ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.

³¹⁸ tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

³¹⁹ tn Grk “Mocking him, the chief priests…said.”

³²⁰ tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.

³²¹ sn An allusion to Ps 22:8.

³²² tn Here δέ (de) has not been translated.

³²³ sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).

³²⁴ tn Grk “from the sixth hour to the ninth hour.”

³²⁵ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

³²⁶ tn Here δέ (de) has not been translated.

³²⁷ tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

³²⁸ sn A quotation from Ps 22:1.

³²⁹ tn Here δέ (de) has not been translated.

³³⁰ tn Here καί (kai) has not been translated.

³³¹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

³³² tn Grk “a reed.”

³³³ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.

³³⁴ tn Grk “And behold.”

³³⁵ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

³³⁶ tn Here καί (kai) has not been translated.

³³⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

³³⁸ tn Here καί (kai) has not been translated.

³³⁹ sn See the note on the word centurion in Matt 8:5.

³⁴⁰ tn Here δέ (de) has not been translated.

³⁴¹ tn Grk “and ministered to him.”

sn Cf. Luke 8:3.

³⁴² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

³⁴³ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.

³⁴⁴ sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.

³⁴⁵ tn Here καί (kai) has not been translated.

³⁴⁶ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

³⁴⁷ tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

³⁴⁸ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

³⁴⁹ tn Or “to the door,” “against the door.”

³⁵⁰ tn Here δέ (de) has not been translated.

³⁵¹ sn See the note on Pharisees in 3:7.

³⁵² tn Grk “him.”

³⁵³ tn Grk “You have a guard.”

³⁵⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.

³⁵⁵ tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.