¹ tn Heb “the men of Ephraim were summoned [or “were mustered”].”

² tn Heb “cross over to fight.”

³ tn Or “calling”; or “summoning.”

⁴ tn Heb “Your house we will burn over you with fire.”

⁵ tn Heb A man of great strife I was and my people and the Ammonites.”

⁶ tn Heb “hand.”

⁷ tn Heb “you were no deliverer.” Codex Alexandrinus (A) of the LXX has “no one was helping.”

⁸ tn Heb “I put my life in my hand.”

⁹ tn Heb “crossed over to.”

¹⁰ tn The Hebrew adds “against me” here. This is redundant in English and has not been included in the translation for stylistic reasons.

¹¹ tn Heb “because they said.”

¹² tc Heb “Refugees of Ephraim are you, O Gilead, in the midst of Ephraim and in the midst of Manasseh.” The LXX omits the entire second half of the verse (beginning with “because”). The words כִּי אָמְרוּ פְּלִיטֵי אֶפְרַיִם (ki ’amru pÿlitey ’efrayim, “because they said, ‘Refugees of Ephraim’”) may have been accidentally copied from the next verse (cf. כִּי יֹאמְרוּ פְּלִיטֵי אֶפְרַיִם, ki yo’mÿru pelitey ’efrayim) and the following words (“you, O Gilead…Manasseh”) then added in an attempt to make sense of the verse. See G. F. Moore, Judges (ICC), 307-8, and C. F. Burney, Judges, 327. If the Hebrew text is retained, then the Ephraimites appear to be insulting the Gileadites by describing them as refugees who are squatting on Ephraim’s and Manasseh’s land. The present translation assumes that “Ephraim” is a genitive of location after “refugees.”

¹³ tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification.

¹⁴ tn Or “against Ephraim,” that is, so as to prevent Ephraim from crossing.

¹⁵ tn The Hebrew text has a plural form here.

¹⁶ tn Heb “say to.”

¹⁷ sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.

¹⁸ tn Heb “and could not prepare to speak.” The precise meaning of יָכִין (yakhin) is unclear. Some understand it to mean “was not careful [to say it correctly]”; others emend to יָכֹל (yakhol, “was not able [to say it correctly]”) or יָבִין (yavin, “did not understand [that he should say it correctly]”), which is read by a few Hebrew mss.

¹⁹ tn Traditionally, “judged.”

²⁰ tn Heb “Jephthah the Gileadite.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

²¹ tc The Hebrew text has “in the cities of Gilead.” The present translation has support from some ancient Greek textual witnesses.

²² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

²³ tn Traditionally, “judged.”

²⁴ tn Heb “thirty daughters he sent off outside.” Another option is to translate, “He arranged for his thirty daughters…” It is not clear if he had more than the “thirty daughters” mentioned in the text.

²⁵ tn Heb “and thirty daughters he brought for his sons from the outside.”

²⁶ tn Heb “He”; the referent (Ibzan) has been specified in the translation for clarity and for English stylistic reasons.

²⁷ tn Traditionally, “judged.”

²⁸ tn Heb “Ibzan.” The pronoun “he” is used in the translation in keeping with English style, which tends to use a proper name first in a sentence followed by a pronoun rather than vice versa.

²⁹ tn Traditionally, “judged.”

³⁰ tn Heb “…led Israel. He led Israel for ten years.”

³¹ tn Traditionally, “judged.”

³² sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

map For location see JP1 E2; JP2 E2; JP3 E2.

³³ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

map For location see JP1 E2; JP2 E2; JP3 E2.

³⁴ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

³⁵ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

³⁶ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

³⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

³⁸ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

³⁹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

⁴⁰ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

⁴¹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

⁴² tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

⁴³ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

⁴⁴ tn Or “who lived in the area.”

⁴⁵ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

⁴⁶ tn Or “cities.”

⁴⁷ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴⁹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

⁵⁰ tn Or “observe” or “follow.”

⁵¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

⁵² sn Phrygia was a district in central Asia Minor west of Pisidia.

⁵³ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

⁵⁴ tn Or “forbidden.”

⁵⁵ tn Or “word.”

⁵⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

⁵⁷ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

⁵⁸ sn Mysia was a province in northwest Asia Minor.

⁵⁹ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

⁶⁰ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

⁶¹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

⁶² tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

⁶³ sn Mysia was a province in northwest Asia Minor.

⁶⁴ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

⁶⁵ tn Grk “And a.” 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.

⁶⁶ tn The word “there” is not in the Greek text, but is implied.

⁶⁷ tn The participle λέγων (legwn) is redundant and has not been translated.

⁶⁸ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

⁶⁹ sn Macedonia was the Roman province of Macedonia in Greece.

⁷⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

⁷¹ tn Grk “sought.”

⁷² sn Macedonia was the Roman province of Macedonia in Greece.

⁷³ tn Or “summoned.”

⁷⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

⁷⁵ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

⁷⁶ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

⁷⁷ sn Samothrace is an island in the northern part of the Aegean Sea.

⁷⁸ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

⁷⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁸⁰ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

⁸¹ sn Macedonia was the Roman province of Macedonia in Greece.

⁸² sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

⁸³ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

⁸⁴ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

⁸⁵ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

⁸⁶ tn The word “there” is not in the Greek text, but is implied.

⁸⁷ tn Grk “And a.” 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.

⁸⁸ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

⁸⁹ sn Thyatira was a city in the province of Lydia in Asia Minor.

⁹⁰ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

⁹¹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

⁹² tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

⁹³ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

⁹⁴ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

⁹⁵ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

⁹⁶ 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.

⁹⁷ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

⁹⁸ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

⁹⁹ tn Or “masters.”

¹⁰⁰ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

¹⁰¹ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

¹⁰² tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

¹⁰³ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

¹⁰⁴ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

¹⁰⁵ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

¹⁰⁶ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

¹⁰⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁰⁸ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

¹⁰⁹ tn Or “masters.”

¹¹⁰ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

¹¹¹ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

¹¹² tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

¹¹³ 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.

¹¹⁴ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

¹¹⁵ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

¹¹⁶ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

¹¹⁷ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

¹¹⁸ tn Or “acknowledge.”

¹¹⁹ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

¹²⁰ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

¹²¹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

¹²² tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

¹²³ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

¹²⁴ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

¹²⁵ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

¹²⁶ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

¹²⁷ tn Or “prison.”

¹²⁸ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

¹²⁹ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

¹³⁰ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

¹³¹ tn The words “the rest of” are not in the Greek text, but are implied.

¹³² tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

¹³³ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

¹³⁴ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

¹³⁵ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

¹³⁶ tn Or “thought.”

¹³⁷ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

¹³⁸ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

¹³⁹ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

¹⁴⁰ tn Or “and prostrated himself.”

sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

¹⁴¹ tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.

¹⁴² tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

¹⁴³ tn Grk “said.”

¹⁴⁴ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

¹⁴⁵ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

¹⁴⁶ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

¹⁴⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

¹⁴⁸ tn Grk “And at.” 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.

¹⁴⁹ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

¹⁵⁰ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

¹⁵² sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

¹⁵³ tn Or “immediately.”

¹⁵⁴ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

¹⁵⁵ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

¹⁵⁶ tn Or “he was overjoyed.”

¹⁵⁷ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

¹⁵⁸ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

¹⁵⁹ tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.

¹⁶⁰ tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.

¹⁶¹ tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”

¹⁶² tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

¹⁶³ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

¹⁶⁴ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁶⁵ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

¹⁶⁶ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

¹⁶⁷ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

¹⁶⁸ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

¹⁶⁹ tn The word “us” 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.

¹⁷⁰ tn L&N 28.71 has “send us away secretly” for this verse.

¹⁷¹ tn Grk “But they.”

¹⁷² sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

¹⁷³ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

¹⁷⁴ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

¹⁷⁵ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁷⁶ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

¹⁷⁷ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

¹⁷⁸ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

¹⁷⁹ tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the Lord’s word. The verbal expression is more in keeping with contemporary English style.

¹⁸⁰ sn The year referred to would be 605 b.c. Jehoiakim had been placed on the throne of Judah as a puppet king by Pharaoh Necho after the defeat of Josiah at Megiddo in 609 b.c. (2 Kgs 23:34-35). According to Jer 46:2 Nebuchadnezzar defeated Necho at Carchemish in that same year. After defeating Necho, Nebuchadnezzar had hurried back to Babylon where he was made king. After being made king he then returned to Judah and attacked Jerusalem (Dan 1:1. The date given there is the third year of Jehoiakim but scholars are generally agreed that the dating there is based on a different system than the one here. It did not count the part of the year before New Year’s day as an official part of the king’s official rule. Hence, the third year there is the fourth year here.) The identity of the foe from the north referred to in general terms (4:6; 6:1; 15:12) now becomes clear.

¹⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁸² sn The year referred to would be 627 b.c. The same year is referred to in 1:2 in reference to his call to be a prophet.

¹⁸³ tn For the idiom involved here see the notes at 7:13 and 11:7.

¹⁸⁴ tn The words “what he said” are not in the text but are implicit. They are supplied in the translation for clarity.

¹⁸⁵ tn For the idiom involved here see the notes at 7:13 and 11:7.

¹⁸⁶ tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

¹⁸⁷ tn Heb “inclined your ear to hear.” This is idiomatic for “paying attention.” It is often parallel with “listen” as here or with “pay attention” (see, e.g., Prov 4:20; 51:1).

¹⁸⁸ tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

¹⁸⁹ tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

¹⁹⁰ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

¹⁹¹ tn Heb “follow after.” See the translator’s note on 2:5 for this idiom.

¹⁹² tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

¹⁹³ tn Heb “Oracle of the Lord.”

¹⁹⁴ tn This is a rather clear case where the Hebrew particle לְמַעַן (lÿma’an) introduces a consequence and not a purpose, contrary to the dictum of BDB 775 s.v. מַעַן note 1. They have not listened to him in order to make him angry but with the result that they have made him angry by going their own way. Jeremiah appears to use this particle for result rather than purpose on several other occasions (see, e.g., 7:18, 19; 27:10, 15; 32:29).

¹⁹⁵ tn Heb “make me angry with the work of your hands.” The term “work of your own hands” is often interpreted as a reference to idolatry as is clearly the case in Isa 2:8; 37:19. However, the parallelism in 25:14 and the context in 32:30 show that it is more general and refers to what they have done. That is likely the meaning here as well.

¹⁹⁶ tn Heb “Yahweh of armies.”

sn See the study note on 2:19 for an explanation of this title.

¹⁹⁷ tn Heb “You have not listened to my words.”

¹⁹⁸ tn Heb “Oracle of the Lord.”

¹⁹⁹ sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.

²⁰⁰ sn Nebuchadnezzar is called the Lord’s servant also in Jer 27:6; 43:10. He was the Lord’s servant in that he was the agent used by the Lord to punish his disobedient people. Assyria was earlier referred to as the Lord’s “rod” (Isa 10:5-6) and Cyrus is called his “shepherd” and his “anointed” (Isa 44:28; 45:1). P. C. Craigie, P. H. Kelley, and J. F. Drinkard (Jeremiah 1-25 [WBC], 364) make the interesting observation that the terms here are very similar to the terms in v. 4. The people of Judah ignored the servants, the prophets, he sent to turn them away from evil. So he will send other servants whom they cannot ignore.

²⁰¹ tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.

²⁰² tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.

sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).

²⁰³ sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).

²⁰⁴ tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.

sn Compare Jer 18:16 and 19:8 and the study note at 18:16.

²⁰⁵ sn Compare Jer 7:24 and 16:9 for this same dire prediction limited to Judah and Jerusalem.

²⁰⁶ sn The sound of people grinding meal and the presence of lamps shining in their houses were signs of everyday life. The Lord is going to make these lands desolate (v. 11) destroying all signs of life. (The statement is, of course, hyperbolic or poetic exaggeration; even after the destruction of Jerusalem many people were left in the land.) For these same descriptions of everyday life applying to the end of life see the allegory in Eccl 12:3-6.

²⁰⁷ tn Heb “All this land.”

²⁰⁸ sn It should be noted that the text says that the nations will be subject to the king of Babylon for seventy years, not that they will lie desolate for seventy years. Though several proposals have been made for dating this period, many ignore this fact. This most likely refers to the period beginning with Nebuchadnezzar’s defeat of Pharaoh Necho at Carchemish in 605 b.c. and the beginning of his rule over Babylon. At this time Babylon became the dominant force in the area and continued to be so until the fall of Babylon in 538 b.c. More particularly Judah became a vassal state (cf. Jer 46:2; 2 Kgs 24:1) in 605 b.c. and was allowed to return to her homeland in 538 when Cyrus issued his edict allowing all the nations exiled by Babylon to return to their homelands. (See 2 Chr 36:21 and Ezra 1:2-4; the application there is made to Judah but the decree of Cyrus was broader.)

²⁰⁹ tn Heb “that nation.”

²¹⁰ tn Heb “the land of the Chaldeans.” See the study note on 21:4 for the use of the term “Chaldeans.”

²¹¹ tn Heb “I will visit upon the king of Babylon and upon that nation, oracle of the Lord, their iniquity even upon the land of the Chaldeans and I will make it everlasting ruins.” The sentence has been restructured to avoid ambiguity and to conform the style more to contemporary English.

sn Compare Isa 13:19-22 and Jer 50:39-40.

²¹² tn Heb “Oracle of the Lord.”

²¹³ tn Or “I will bring upon it everything that is to be written in this book. I will bring upon it everything that Jeremiah is going to prophesy concerning all the nations.” The reference to “this book” and “what Jeremiah has prophesied against the nations” raises issues about the editorial process underlying the current form of the book of Jeremiah. As the book now stands there is no earlier reference to any judgments against Babylon or any book (really “scroll”; books were a development of the first or second century a.d.) containing them. A common assumption is that this “book” of judgment refers to the judgments against Babylon and the other nations contained at the end of the book of Jeremiah (46:1–51:58). The Greek version actually inserts the prophecies of 46:1–51:58 here (but in a different order) and interprets “Which (= What) Jeremiah prophesied concerning all the nations” as a title. It is possible that the Greek version may represent an earlier form of the book. At least two earlier forms of the book are known that date roughly to the period dealt with here (Compare 36:1 with 25:1 and see 36:2, 4 and 36:28, 32). Whether reference here is made to the first or second of these scrolls and whether the Greek version represents either is impossible to determine. It is not inconceivable that the referent here is the prophecies which Jeremiah has already uttered in vv. 8-12 and is about to utter in conjunction with the symbolical act that the Lord commands him to perform (vv. 15-26, 30-38) and that these are proleptic of the latter prophecies which will be given later and will be incorporated in a future book. That is the tenor of the alternate translation. The verb forms involved are capable of either a past/perfect translation or a proleptic/future translation. For the use of the participle (in the alternate translation = Heb “that is to be written”; הַכָּתוּב, hakkatuv) to refer to what is proleptic see GKC 356-57 §116.d, e, and compare usage in Jonah 1:3; 2 Kgs 11:2. For the use of the perfect to refer to a future act (in the alternate translation “is going to prophesy,” נִבָּא, nibba’) see GKC 312 §106.m and compare usage in Judg 1:2. In support of this interpretation is the fact that the first verb in the next verse (Heb “they will be subjected,” עָבְדוּ, ’ovdu) is undoubtedly prophetic [it is followed by a vav consecutive perfect; cf. Isa 5:14]). Reading the text this way has the advantage of situating it within the context of the passage itself which involves prophecies against the nations and against Babylon. Babylon is both the agent of wrath (the cup from which the nations drink, cf. 51:7) and the recipient of it (cf. v. 26). However, this interpretation admittedly does not explain the reference to “this book,” except as a proleptic reference to some future form of the book and there would be clearer ways of expressing this view if that were what was definitely intended.

²¹⁴ tn Heb “make slaves of them.” The verb form here indicates that the action is as good as done (the Hebrew prophetic perfect). For the use of the verb rendered “makes slaves” see parallel usage in Lev 25:39, 46 (cf. BDB 713 s.v. עָבַד 3).

²¹⁵ tn Heb “according to their deeds and according to the work of their hands.” The two phrases are synonymous; it would be hard to represent them both in translation without being redundant. The translation attempts to represent them by the qualifier “all” before the first phrase.

²¹⁶ tn This is an attempt to render the Hebrew particle כִּי (ki) which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.

²¹⁷ tn Heb “Thus said the Lord, the God of Israel, to me.” It is generally understood that the communication is visionary. God does not have a “hand” and the action of going to the nations and making them drink of the cup are scarcely literal. The words are supplied in the translation to show the figurative nature of this passage.

²¹⁸ sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

²¹⁹ tn There is some debate about the meaning of the verb here. Both BDB 172 s.v. גָּעַשׁ Hithpo and KBL 191 s.v. גָּעַשׁ Hitpol interpret this of the back and forth movement of staggering. HALOT 192 s.v. גָּעַשׁ Hitpo interprets it as vomiting. The word is used elsewhere of the up and down movement of the mountains (2 Sam 22:8) and the up and down movement of the rolling waves of the Nile (Jer 46:7, 8). The fact that a different verb is used in v. 27 for vomiting would appear to argue against it referring to vomiting (contra W. L. Holladay, Jeremiah [Hermeneia], 1:674; it is “they” that do this not their stomachs).

²²⁰ tn Heb “because of the sword that I will send among them.” Here, as often elsewhere in Jeremiah, the sword is figurative for warfare which brings death. See, e.g., 15:2. The causal particle here is found in verbal locutions where it is the cause of emotional states or action. Hence there are really two “agents” which produce the effects of “staggering” and “acting insane,” the cup filled with God’s wrath and the sword. The sword is the “more literal” and the actual agent by which the first agent’s action is carried out.

²²¹ tn The words “the wine of his wrath” are not in the text but are implicit in the metaphor (see vv. 15-16). They are supplied in the translation for clarity.

²²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²²³ tn The words “I made” and “drink it” are not in the text. The text from v. 18 to v. 26 contains a list of the nations that Jeremiah “made drink it.” The words are supplied in the translation here and at the beginning of v. 19 for the sake of clarity. See also the note on v. 26.

²²⁴ tn Heb “in order to make them a ruin, an object of…” The sentence is broken up and the antecedents are made specific for the sake of clarity and English style.

²²⁵ tn See the study note on 24:9 for explanation.

²²⁶ tn Heb “as it is today.” This phrase would obviously be more appropriate after all these things had happened as is the case in 44:6, 23 where the verbs referring to these conditions are past. Some see this phrase as a marginal gloss added after the tragedies of 597 b.c. or 586 b.c. However, it may refer here to the beginning stages where Judah has already suffered the loss of Josiah, of its freedom, of some of its temple treasures, and of some of its leaders (Dan 1:1-3. The different date for Jehoiakim there is due to the different method of counting the king’s first year; the third year there is the same as the fourth year in 25:1).

²²⁷ sn See further Jer 46:2-28 for the judgment against Egypt.

²²⁸ tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)

²²⁹ sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.

²³⁰ sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.

²³¹ sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.

²³² sn See further Jer 49:7-22 for the judgment against Edom. Edom, Moab, and Ammon were east of Judah.

²³³ sn See further Jer 48:1-47 for the judgment against Moab.

²³⁴ sn See further Jer 49:1-6 for the judgment against Ammon.

²³⁵ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

²³⁶ sn Tyre and Sidon are mentioned within the judgment on the Philistines in Jer 47:4. They were Phoenician cities to the north and west of Judah on the coast of the Mediterranean Sea in what is now Lebanon.

map For location see Map1 A1; JP3 F3; JP4 F3.

²³⁷ sn The connection with Tyre and Sidon suggests that these were Phoenician colonies. See also Isa 23:2.

²³⁸ sn Dedan and Tema are mentioned together in Isa 21:13-14 and located in the desert. They were located in the northern part of the Arabian peninsula south and east of Ezion Geber. Buz is not mentioned anywhere else and its location is unknown. Judgment against Dedan and Tema is mentioned in conjunction with the judgment on Edom in Jer 47:7-8.

²³⁹ tn For the discussion regarding the meaning of the terms here see the notes on 9:26.

sn See Jer 9:26 where these are mentioned in connection with Moab, Edom, and Ammon.

²⁴⁰ tc Or “and all the kings of people of mixed origin who.” The Greek version gives evidence of having read the term only once; it refers to the “people of mixed origin” without reference to the kings of Arabia. While the term translated “people of mixed origin” seems appropriate in the context of a group of foreigners within a larger entity (e.g. Israel in Exod 12:38; Neh 13:3; Egypt in Jer 50:37), it seems odd to speak of them as a separate entity under their own kings. The presence of the phrase in the Hebrew text and the other versions dependent upon it can be explained as a case of dittography.

sn See further Jer 49:28-33 for judgment against some of these Arabian peoples.

²⁴¹ sn The kingdom of Zimri is mentioned nowhere else, so its location is unknown.

²⁴² sn See further Jer 49:34-39 for judgment against Elam.

²⁴³ sn Elam and Media were east of Babylon; Elam in the south and Media in the north. They were in what is now western Iran.

²⁴⁴ tn The words “have drunk the wine of the Lord’s wrath” are not in the text. They are supplied in the translation for clarity at the end of the list to serve as a transition to the next sentence which does not directly mention the cup or the Lord’s wrath.

²⁴⁵ tn Heb “the king of Sheshach.” “Sheshach” is a code name for Babylon formed on the principle of substituting the last letter of the alphabet for the first, the next to the last for the second, and so on. On this principle Hebrew שׁ (shin) is substituted for Hebrew ב (bet) and Hebrew כ (kaf) is substituted for Hebrew ל (lamed). On the same principle “Leb Kamai” in Jer 51:1 is a code name for Chasdim or Chaldeans which is Jeremiah’s term for the Babylonians. No explanation is given for why the code names are used. The name “Sheshach” for Babylon also occurs in Jer 51:41 where the term Babylon is found in parallelism with it.

²⁴⁶ tn The words “Then the Lord said to me” are not in the text. They are supplied in the translation for clarity, to connect this part of the narrative with vv. 15, 17 after the long intervening list of nations who were to drink the cup of God’s wrath in judgment.

²⁴⁷ tn Heb “Yahweh of armies, the God of Israel.”

sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

²⁴⁸ tn Heb “Tell them, ‘Thus says the Lord….’” The translation is intended to eliminate one level of imbedded quotation marks to help avoid confusion.

²⁴⁹ tn The words “this cup” are not in the text but are implicit to the metaphor and the context. They are supplied in the translation for clarity.

²⁵⁰ tn Heb “Drink, and get drunk, and vomit and fall down and don’t get up.” The imperatives following drink are not parallel actions but consequent actions. For the use of the imperative plus the conjunctive “and” to indicate consequent action, even intention see GKC 324-25 §110.f and compare usage in 1 Kgs 22:12; Prov 3:3b-4a.

²⁵¹ tn Heb “because of the sword that I will send among you.” See the notes on 2:16 for explanation.

²⁵² tn Heb “Tell them, ‘Thus says the Lord…’” The translation is intended to eliminate one level of imbedded quote marks to help avoid confusion.

²⁵³ tn The translation attempts to reflect the emphatic construction of the infinitive absolute preceding the finite verb which is here an obligatory imperfect. (See Joüon 2:371-72 §113.m and 2:423 §123.h, and compare usage in Gen 15:13.)

²⁵⁴ tn Heb “which is called by my name.” See translator’s note on 7:10 for support.

²⁵⁵ tn This is an example of a question without the formal introductory particle following a conjunctive vav introducing an opposition. (See Joüon 2:609 §161.a.) It is also an example of the use of the infinitive before the finite verb in a rhetorical question involving doubt or denial. (See Joüon 2:422-23 §123.f, and compare usage in Gen 37:8.)

²⁵⁶ tn Heb “Yahweh of armies.”

sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

²⁵⁷ tn Heb “Oracle of Yahweh of armies.”

²⁵⁸ tn The word “Jeremiah” is not in the text. It is supplied in the translation to make clear who is being addressed.

²⁵⁹ tn Heb “Prophesy against them all these words.”

²⁶⁰ tn The words “like a lion about to attack” are not in the text but are implicit in the metaphor. The explicit comparison of the Lord to a lion is made at the end of the passage in v. 38. The words are supplied in the translation here for clarity.

sn For the metaphor of the Lord going forth against his enemies like an attacking lion see Jer 49:19; 50:44; Isa 31:4 in all of which the Lord comes against the nations in defense of his people. In Hos 5:14 the metaphor is turned against his own people. The figure of a lion ravaging people has already been used in Jer 4:7 of the enemy from the north (Babylon).

²⁶¹ sn The word used here (Heb “his habitation”) refers to the land of Canaan which the Lord chose to make his earthly dwelling (Exod 15:13) and which was the dwelling place of his chosen people (Jer 10:25; Isa 32:18). Judgment would begin at the “house of God” (v. 29; 1 Pet 4:17) but would extend to the rest of the earth (v. 29).

²⁶² sn The metaphor shifts from God as a lion to God as a mighty warrior (Jer 20:11; Isa 42:13; Zeph 3:17) shouting in triumph over his foes. Within the metaphor is a simile where the warrior is compared to a person stomping on grapes to remove the juice from them in the making of wine. The figure will be invoked later in a battle scene where the sounds of joy in the grape harvest are replaced by the sounds of joy of the enemy soldiers (Jer 48:33). The picture is drawn in more gory detail in Isa 63:1-6.

²⁶³ tn For the use of this word see Amos 2:2; Hos 10:14; Ps 74:23. See also the usage in Isa 66:6 which is very similar to the metaphorical usage here.

²⁶⁴ tn Heb “the Lord has a lawsuit against the nations.” For usage of the term see Hos 4:1; Mic 6:2, and compare the usage of the related verb in Jer 2:9; 12:1.

²⁶⁵ tn Heb “give the wicked over to the sword.”

sn There is undoubtedly a deliberate allusion here to the reference to the “wars” (Heb “sword”) that the Lord had said he would send raging through the nations (vv. 16, 27) and the “war” (Heb “sword”) that he is proclaiming against them (v. 29).

²⁶⁶ tn Heb “Oracle of the Lord.”

²⁶⁷ tn Heb “Yahweh of armies.”

sn See the study notes on 2:19 and 7:3 for explanation of this extended title.

²⁶⁸ tn Heb “will go forth from nation to nation.”

²⁶⁹ tn The words “of military destruction” have been supplied in the translation to make the metaphor clear. The metaphor has shifted from that of God as a lion, to God as a warrior, to God as a judge, to God as the author of the storm winds of destruction.

sn For the use of this word in a literal sense see Jonah 1:4. For its use to refer to the wrath of the Lord which will rage over the wicked see Jer 23:19; 30:23. Here it refers to the mighty Babylonian army which will come bringing destruction over all the known world. The same prophecy has just been given under the figure of the nations drinking the wine of God’s wrath (vv. 15-29).

²⁷⁰ sn The intent here is to emphasize the large quantity of those who are killed – there will be too many to insure proper mourning rites and proper burial.

²⁷¹ tn Heb “Wail and cry out, you shepherds. Roll in the dust, you leaders of the flock.” The terms have been reversed to explain the figure.

sn The term “shepherd” has been used several times in the book of Jeremiah to refer to the leaders of the people who were responsible for taking care of their people who are compared to a flock. (See Jer 23:1-4 and the notes there.) Here the figure has some irony involved in it. It is the shepherds who are to be slaughtered like sheep. They may have considered themselves “choice vessels” (the literal translation of “fine pottery”), but they would be slaughtered and lie scattered on the ground (v. 33) like broken pottery.

²⁷² tn The meaning of this line is debated. The Greek version does not have the words “lie scattered” and it reads the words “like broken pieces of fine pottery” (Heb “like choice vessels”; כִּכְלִי חֶמְדָּה, kikhli khemdah) as “like choice rams” (כְּאֵילֵי חֶמְדָּה, kÿ’ele khemdah); i.e., “the days have been completed for you to be slaughtered and you will fall like choice rams.” The reading of the Greek version fits the context better, but is probably secondary for that very reason. The word translated “lie scattered” (תְּפוֹצָה, tÿfotsah) occurs nowhere else and the switch to the simile of “choice vessels” is rather abrupt. However, this section has been characterized by switching metaphors. The key to the interpretation and translation here is the consequential nature of the verbal actions involved. “Fall” does not merely refer to the action but the effect, i.e., “lie fallen” (cf. BDB 657 s.v. נָפַל 7 and compare Judg 3:25; 1 Sam 31:8). Though the noun translated “lie scattered” does not occur elsewhere, the verb does. It is quite commonly used of dispersing people and that has led many to see that as the reference here. The word, however, can be used of scattering other things like seed (Isa 28:25), arrows (2 Sam 22:15; metaphorical for lightning), etc. Here it follows “slaughtered” and refers to their dead bodies. The simile (Heb “ fallen like choice vessels”) is elliptical, referring to “broken pieces” of choice vessels. In this sense the simile fits in perfectly with v. 33.

²⁷³ tn Heb “Flight [or “place of escape”] will perish from the shepherds.”

sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers.

²⁷⁴ tn Heb “their pastures,” i.e., the place where they “shepherd” their “flocks.” The verb tenses in this section are not as clear as in the preceding. The participle in this verse is followed by a vav consecutive perfect like the imperatives in v. 34. The verbs in v. 38 are perfects but they can be and probably should be understood as prophetic like the perfect in v. 31 (נְתָנָם, nÿtanam) which is surrounded by imperfects, participles, and vav consecutive perfects.

sn Jer 25:36-38 shifts to the future as though the action were already accomplished or going on. It is the sound that Jeremiah hears in his “prophetic ears” of something that has begun (v. 29) but will find its culmination in the future (vv. 13, 16, 27, 30-35).

²⁷⁵ tn For this meaning of the verb used here see HALOT 217 s.v. דָּמַם Nif. Elsewhere it refers to people dying (see, e.g., Jer 49:26; 50:30) hence some see a reference to “lifeless.”

²⁷⁶ tn Heb “because of the burning anger of the Lord.”

²⁷⁷ tn Heb “Like a lion he has left his lair.”

sn The text returns to the metaphor alluded to in v. 30. The bracketing of speeches with repeated words or motifs is a common rhetorical device in ancient literature.

²⁷⁸ tn This is a way of rendering the Hebrew particle כִּי (ki) which is probably here for emphasis rather than indicating cause (see BDB 473 s.v. כִּי 1.e and compare usage in Jer 22:22).

²⁷⁹ tc Heb “by the sword of the oppressors.” The reading here follows a number of Hebrew mss and the Greek version. The majority of Hebrew mss read “the anger of the oppressor.” The reading “the sword of the oppressors” is supported also by the parallel use of this phrase in Jer 46:16; 50:16. The error in the MT may be explained by confusion with the following line which has the same beginning combination (מִפְּנֵי חֲרוֹן [mippÿne kharon] confused for מִפְּנֵי חֶרֶב [mippÿne kherev]). This reading is also supported by the Targum, the Aramaic paraphrase of the OT. According to BDB 413 s.v. יָנָה Qal the feminine singular participle (הַיּוֹנָה, hayyonah) is functioning as a collective in this idiom (see GKC 394 §122.s for this phenomenon).

sn The connection between “war” (Heb “the sword”) and the wrath or anger of the Lord has already been made in vv. 16, 27 and the sword has been referred to also in vv. 29, 31. The sword is of course a reference to the onslaughts of the Babylonian armies (see later Jer 51:20-23).

²⁸⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁸² sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

²⁸³ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

²⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸⁵ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

²⁸⁶ tn Grk “a colt tied there on which no one of men has ever sat.”

²⁸⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

²⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

²⁸⁹ tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

²⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁹¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

²⁹² sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.

²⁹³ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

²⁹⁴ sn A quotation from Ps 118:25-26.

²⁹⁵ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

²⁹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁹⁸ tn Grk “anything.”

²⁹⁹ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

³⁰⁰ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

³⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁰² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁰³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

³⁰⁴ tn Grk “the temple.”

sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

³⁰⁵ tn Grk “the temple.”

sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

³⁰⁶ tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.

³⁰⁷ tn Grk “the temple.”

³⁰⁸ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

³⁰⁹ sn A quotation from Isa 56:7.

³¹⁰ tn Or “a hideout” (see L&N 1.57).

³¹¹ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

³¹² tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

³¹³ tn Grk “how they could destroy him.”

³¹⁴ tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).

³¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³¹⁶ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

³¹⁷ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

³¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³²⁰ tn Grk “the temple.”

³²¹ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

³²² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

³²³ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

sn The question is whether John’s ministry was of divine or human origin.

³²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

³²⁵ tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

³²⁶ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

³²⁷ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

³²⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.