¹ tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

² tn The word “saying” is supplied in the translation for stylistic reasons.

³ tn Heb “and the priests were standing at their posts, and the Levites with the instruments of music of the Lord.”

⁴ tn Heb “which David the king made to give thanks to the Lord, for lasting is his loyal love, when David praised by them.”

⁵ tn Heb “opposite them”; the referent (the Levites) has been specified in the translation for clarity.

⁶ tc The Hebrew text omits reference to the grain offerings at this point, but note that they are included both in the list in the second half of the verse (see note on “offerings” at the end of this verse) and in the parallel account in 1 Kgs 8:64. The construction וְאֶת־הַמִּנְחָה (vÿ’et-hamminkhah; vav [ו] + accusative sign + noun with article; “grain offerings”) was probably omitted accidentally by homoioarcton. Note the וְאֶת (vÿ’et) that immediately follows.

⁷ tn Heb “to hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.” Because this is redundant, the translation employs a summary phrase: “all these offerings.”

⁸ tn Heb “Solomon held the festival at that time for seven days, and all Israel was with him, a very great assembly from Lebo Hamath to the wadi of Egypt.”

⁹ tn Heb “he”; the referent (Solomon) has been specified in the translation for clarity.

¹⁰ tn The words “they left” are supplied in the translation for stylistic reasons.

¹¹ tn Heb “good of heart.”

¹² tn Heb “and all that entered the heart of Solomon to do in the house of the Lord and in his house he successfully accomplished.”

¹³ tn Heb “I have heard.”

¹⁴ tn Heb “temple of sacrifice.” This means the Lord designated the temple as the place for making sacrifices, and this has been clarified in the translation.

¹⁵ tn Or “if.”

¹⁶ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

¹⁷ tn Heb “the land,” which stands here by metonymy for the vegetation growing in it.

¹⁸ tn Heb “over whom my name is called.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.

¹⁹ tn Heb “seek my face,” where “my face” is figurative for God’s presence and acceptance.

²⁰ tn Heb “and turn from their sinful ways.”

²¹ tn Heb “hear.”

²² sn Here the phrase heal their land means restore the damage done by the drought, locusts and plague mentioned in v. 13.

²³ tn Heb “my eyes will be open and my ears attentive to the prayer of this place.” Note Solomon’s request in 6:40.

²⁴ tn Heb “for my name to be there perpetually [or perhaps, “forever”].”

²⁵ tn Heb “and my eyes and my heart will be there all the days.”

²⁶ tn Heb “As for you, if you walk before me, as David your father walked, by doing all which I commanded you, [and] you keep my rules and my regulations.”

sn Verse 17 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 18.

²⁷ tn Heb “I will establish the throne of your kingdom.”

²⁸ tn Heb “there will not be cut off from you a man ruling over Israel.”

²⁹ tn The Hebrew pronoun is plural, suggesting that Solomon and all Israel (or perhaps Solomon and his successors) are in view. To convey this to the English reader, the translation “you people” has been employed.

³⁰ tn Heb “which I placed before you.”

³¹ tn Heb “and walk and serve other gods and bow down to them.”

³² tn Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people – he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style.

³³ tn Heb “them.” See the note on “you” earlier in this verse.

³⁴ tc Instead of “I will throw away,” the parallel text in 1 Kgs 9:7 has “I will send away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.

tn Heb “and this temple which I consecrated for my name I will throw away from before my face.”

³⁵ tn Heb “him,” which appears in context to refer to Israel (i.e., “you” in direct address). Many translations understand the direct object of the verb “make” to be the temple (NEB, NASB, NIV, NRSV “it”).

³⁶ tn Heb “and I will make him [i.e., Israel] a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

³⁷ tn Heb “and this house which was high/elevated.” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”

³⁸ tn Heb “and they will say.”

³⁹ tn Heb “fathers.”

⁴⁰ tn Heb “and they took hold of other gods and bowed down to them and served them.”

⁴¹ tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

⁴² tn Or “presbyter.”

sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 3 John.

⁴³ tn This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named “Electa,” but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named “Kyria” (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12. Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13, referring to “the children of your elect sister” is hard to understand if the universal church is in view. Thus the most probable explanation is that the “elect lady” is a particular local church at some distance from where the author is located.

sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.

⁴⁴ tn The prepositional phrase ἐν ἀληθείᾳ (en alhqeia) in 2 John 1 is similar to 3 John 1, although it is not qualified there as it is here (see 3 John 1). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).

⁴⁵ sn All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.

⁴⁶ tc The prepositional phrase that begins v. 2, διὰ τὴν ἀλήθειαν (dia thn alhqeian, “because of the truth”), is missing in a number of significant mss, among them Ψ 614 1241 1505 1739 al. However, it looks to be a simple case of homoioteleuton, for v. 1 ends with τὴν ἀλήθειαν. For some of these mss it could be an intentional omission, for the sense of the passage is largely the same without the prepositional phrase (the following adjectival participle, in this case, would simply attach itself to the previous τὴν ἀλήθειαν). The phrase could thus have been viewed as redundant and for this reason expunged from the text.

sn While truth certainly has a doctrinal aspect in this context, the following phrase that resides in us and will be with us forever suggests more than doctrine is involved. A close parallel is John 14:16-17 where Jesus promised his disciples that the Spirit (Paraclete) would be with them forever: “He remains with you and will be in you.” The “truth” the author speaks of here is a manifestation of the Spirit of Truth who is permanently with the believer.

⁴⁷ tn “And” is not in the Greek text. It is supplied for smoothness in English.

⁴⁸ tc Most witnesses, including some early and important ones (א P 33 Ï sy), have κυρίου (kuriou, “Lord”) before ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou, “Jesus Christ”), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent mss (A B Ψ 048 0232 81 323 1739 al) lack κυρίου. Thus, both internally and externally, the shorter reading is strongly preferred.

⁴⁹ tn “Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.

⁵⁰ sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 3 John 3-4, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 2 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.

⁵¹ tn Grk “just as we received commandment from the Father.” The idiom “we received commandment from the Father” means the Father gave (a) commandment to them (the author plus the recipients).

⁵² tn The introductory καὶ νῦν (kai nun) has some adversative (contrastive) force: The addressees are already “living according to the truth” (v. 4) but in the face of the threat posed by the opponents, the author has to stress obedience all the more.

⁵³ tn The words “if I were” are not in the Greek text, but are supplied for clarity in English.

⁵⁴ sn An allusion to John 13:34-35, 1 John 2:7-8.

⁵⁵ tn “The one” is not in the Greek text. It is supplied for clarity in English.

⁵⁶ sn See 1 John 2:7.

⁵⁷ tn The ἵνα (Jina) clause indicates content.

⁵⁸ tn Or “that we live.”

⁵⁹ tn The ἵνα (Jina) clause indicates result, parallel to John 13:34 where the final ἵνα clause also indicates result.

⁶⁰ tn Or “should live in obedience to it.”

⁶¹ tn Technically this ὅτι (Joti) clause is subordinate to the verb περιπατῆτε (peripathte) at the end of v. 6, giving the reason why the readers should walk in the commandment to love one another. But BDF §456.1 notes that subordination “is often very loose” in such cases and can be translated “for.” Thus the ὅτι assumes something of an inferential sense, drawing an inference based on what has preceded.

⁶² tn “As” is not in the Greek text. It is supplied for clarity in English, since (like in the same confession in 1 John 4:2) ᾿Ιησοῦν (Ihsoun) should be understood as object and Χριστόν (Criston) as complement of an object-complement double accusative construction.

⁶³ tn Or “Messiah.”

⁶⁴ tn This is the same confession as in 1 John 4:2 except the perfect participle used there is replaced by a present participle (ἐρχόμενον, ercomenon) here. It is not clear why the author changed from a perfect participle in 1 John 4:2 to a present participle here. The perfect participle suggests a reference to the incarnation (past). The present participle could suggest a reference to the (future) second advent, but based on the similarity to 1 John 4:2 it is probably best to take it as referring to the incarnation.

⁶⁵ sn The statement This person is the Deceiver and the Antichrist! is a metaphor (metonymy). The author does not mean that each individual is to be identified as the Antichrist. The opponents are compared to the Deceiver (Satan) and the Antichrist since they are accomplishing Satan’s work and preparing the way for the Antichrist.

⁶⁶ sn The things we have worked for probably refers to the pastoral and missionary efforts undertaken by the recipients of the letter in their own community and surrounding communities. This work would be “lost” if the opponents with their false teaching are allowed to proselytize unopposed.

⁶⁷ sn The idea of a reward for Christians who serve faithfully is not common in the Johannine writings, but can be found in Rev 11:18 and 22:12.

⁶⁸ tn The construction πᾶς ὁ (pas Jo) + participle occur frequently in 1 John (13 times) where it is used by the author to divide people into categories: “everyone who does this” as opposed to “everyone who does the opposite.”

⁶⁹ tn Here μένω (menw) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.” The verb μένω is used only here (twice in this verse) in the Johannine letters in connection with “teaching” but in the Gospel of John it is used three times with reference to the teaching of Jesus himself (7:16, 17; 18:19).

⁷⁰ tn The genitive τοῦ Χριστοῦ (tou Cristou, “of Christ”) is difficult because it may be understood as objective (the teaching about Christ), subjective (Christ’s own teaching), or both (M. Zerwick’s “general” genitive [Biblical Greek §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). An objective genitive (with Christ as the object of the “apostolic” teaching) might seem to be the obvious reading in context, especially since verse 7 makes reference to what a person “confesses” about Jesus Christ. A good case can also be made for a subjective genitive, however, since other Johannine uses of the genitive following the noun διδαχή (didach, “teaching”) favor a subjective sense here. In John 7:16, 17 Jesus himself refers to “my teaching” and “teaching from me,” and 18:19 refers to “his (Jesus’) teaching.” Rev 2:14, 15 refers to the “teaching of Balaam” and “the teaching of the Nicolaitans,” both of which are clearly subjective in context. In the present context, to speak of “Christ's teaching” as a subjective genitive would make Christ himself (in the person of the indwelling Spirit) the teacher, and this is consistent with the author’s position in 1 John 2:27 that the community does not need other teachers. In 1 John 2:27 it is the Paraclete, referred to as “his anointing,” who does the teaching. Since the dispute with the opponents concerns the salvific significance of the earthly life and ministry of Jesus, the “teaching” here would refer to Jesus’ own teaching (reflected in the Gospel of John) concerning his person and work. Since this is ultimately one with the apostolic eyewitness testimony about Jesus, it is perhaps best to view the genitive here as both objective and subjective (perhaps the author deliberately intended not to be specific).

⁷¹ sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way.

⁷² sn Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion).

⁷³ sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John.

⁷⁴ tn “Other” is not in the Greek text but is supplied for clarity in English.

⁷⁵ tn Grk “by means of.”

⁷⁶ sn Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter (with paper and ink).

⁷⁷ tn Grk “speak mouth to mouth,” an idiom for which the English equivalent is “speak face to face.”

⁷⁸ tn Grk “be fulfilled.”

⁷⁹ tc The Byzantine text has ἀμήν (amhn, “amen”) at the conclusion of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the particle is lacking in excellent, early, and diffuse witnesses (א A B P Ψ 33 81 323 1739 1881 al co), rendering its omission the strongly preferred reading.

⁸⁰ sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.

⁸¹ tn The word “know” is supplied in the translation for clarification.

⁸² tn Heb “concerning my correction [or, “reproof”].”

⁸³ tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

⁸⁴ tn Heb “[the] vision.”

⁸⁵ tn Or “reads from.”

⁸⁶ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.

⁸⁷ tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.

⁸⁸ tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.

⁸⁹ tn Heb “it”; the referent (the message) has been specified in the translation for clarity.

⁹⁰ tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.”

⁹¹ tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

⁹² tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

⁹³ tn Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

⁹⁴ tn Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).

⁹⁵ tn Heb “Indeed wine betrays a proud man and he does not dwell.” The meaning of the last verb, “dwell,” is uncertain. Many take it as a denominative of the noun נָוָה (navah, “dwelling place”). In this case it would carry the idea, “he does not settle down,” and would picture the drunkard as restless (cf. NIV “never at rest”; NASB “does not stay at home”). Some relate the verb to an Arabic cognate and translate the phrase as “he will not succeed, reach his goal.”

sn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6-20).

⁹⁶ tn Heb “who opens wide like Sheol his throat.” Here נֶפֶשׁ (nefesh) is understood in a physical sense, meaning “throat,” which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12.

⁹⁷ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15-16; Isa 5:14; also see L. I. J. Stadelmann, The Hebrew Conception of the World, 168.

⁹⁸ tn Heb “he gathers for himself.”

⁹⁹ tn Heb “he collects for himself.”

¹⁰⁰ tn Heb “Will not these, all of them, take up a taunt against him…?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

¹⁰¹ tn Heb “and a mocking song, riddles, against him? And one will say.”

¹⁰² tn Heb “Woe [to] the one who increases [what is] not his.” The Hebrew term הוֹי (hoy, “woe,” “ah”) was used in funeral laments and carries the connotation of death.

¹⁰³ tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians’ victims.

¹⁰⁴ tn Heb “and the one who makes himself heavy [i.e., wealthy] [by] debts.” Though only appearing in the first line, the term הוֹי (hoy) is to be understood as elliptical in the second line.

¹⁰⁵ tn Heb “Will not your creditors suddenly rise up?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

sn Your creditors will suddenly attack. The Babylonians are addressed directly here. They have robbed and terrorized others, but now the situation will be reversed as their creditors suddenly attack them.

¹⁰⁶ tn Heb “[Will not] the ones who make you tremble awake?”

¹⁰⁷ tn Heb “and you will become their plunder.”

¹⁰⁸ tn Or “nations.”

¹⁰⁹ tn Or “peoples.”

¹¹⁰ tn Heb “because of the shed blood of humankind and violence against land, city.” The singular forms אֶרֶץ (’erets, “land”) and קִרְיָה (qiryah, “city”) are collective, referring to all the lands and cities terrorized by the Babylonians.

¹¹¹ tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

¹¹² tn Heb “to place his nest in the heights in order to escape from the hand of disaster.”

sn Here the Babylonians are compared to a bird, perhaps an eagle, that builds its nest in an inaccessible high place where predators cannot reach it.

¹¹³ tn Heb “you planned shame for your house, cutting off many nations, and sinning [against] your life.”

¹¹⁴ sn The house mentioned in vv. 9-10 represents the Babylonian empire, which became great through imperialism. Here the materials of this “house” (the stones in the walls, the wooden rafters) are personified as witnesses who testify that the occupants have built the house through wealth stolen from others.

¹¹⁵ tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

¹¹⁶ tn Or “establishes”; or “founds.”

¹¹⁷ tn Heb “Is it not, look, from the Lord of hosts that the nations work hard for fire, and the peoples are exhausted for nothing?”

¹¹⁸ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

¹¹⁹ tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity.

¹²⁰ tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

¹²¹ tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (misapeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”).

sn Forcing them to drink from the bowl of your furious anger. The Babylonian’s harsh treatment of others is compared to intoxicating wine which the Babylonians force the nations to drink so they can humiliate them. Cf. the imagery in Rev 14:10.

¹²² tn Heb “their nakedness,” a euphemism.

sn Metaphor and reality are probably blended here. This may refer to the practice of publicly humiliating prisoners of war by stripping them naked. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 124.

¹²³ tn Heb “are filled.” The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon’s coming judgment, which will reduce the majestic empire to shame and humiliation.

¹²⁴ tn Or “glory.”

¹²⁵ tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (he’arel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (hera’el, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64.

¹²⁶ sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.

¹²⁷ tn Heb “for the violence against Lebanon will cover you.”

¹²⁸ tc The Hebrew appears to read literally, “and the violence against the animals [which] he terrified.” The verb form יְחִיתַן (yÿkhitan) appears to be a Hiphil imperfect third masculine singular with third feminine plural suffix (the antecedent being the animals) from חָתַת (khatat, “be terrified”). The translation above follows the LXX and assumes a reading יְחִתֶּךָ (yÿkhittekha, “[the violence against the animals] will terrify you”; cf. NRSV “the destruction of the animals will terrify you”; NIV “and your destruction of animals will terrify you”). In this case the verb is a Hiphil imperfect third masculine singular with second masculine singular suffix (the antecedent being Babylon). This provides better symmetry with the preceding line, where Babylon’s violence is the subject of the verb “cover.”

sn The language may anticipate Nebuchadnezzar’s utilization of trees from the Lebanon forest in building projects. Lebanon and its animals probably represent the western Palestinian states conquered by the Babylonians.

¹²⁹ tn Or “of what value.”

¹³⁰ tn Heb “so that the one who forms it fashions it?” Here כִּי (ki) is taken as resultative after the rhetorical question. For other examples of this use, see R. J. Williams, Hebrew Syntax, 73, §450.

¹³¹ tn Heb “or a metal image, a teacher of lies.” The words “What good is” in the translation are supplied from the previous parallel line. “Teacher of lies” refers to the false oracles that the so-called god would deliver through a priest. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 126.

¹³² tn Heb “so that the one who forms his image trusts in it?” As earlier in the verse, כִּי (ki) is resultative.

¹³³ tn Heb “to make.”

¹³⁴ tn Heb “Woe [to] the one who says.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

¹³⁵ tn The words “he who says” in the translation are supplied from the previous parallel line.

¹³⁶ tn Though the Hebrew text has no formal interrogative marker here, the context indicates that the statement should be taken as a rhetorical question anticipating the answer, “Of course not!” (so also NIV, NRSV).

¹³⁷ tn Or “holy temple.” The Lord’s heavenly palace, rather than the earthly temple, is probably in view here (see Ps 11:4; Mic 1:2-3). The Hebrew word ֹקדֶשׁ (qodesh, “holy”) here refers to the sovereign transcendence associated with his palace.

¹³⁸ tn Or “Be quiet before him, all the earth!”

¹³⁹ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁴⁰ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

¹⁴¹ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

¹⁴² sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

¹⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁴ tn Grk “Truly, I say to you.”

¹⁴⁵ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

¹⁴⁶ tn Grk “out of what abounded to them.”

¹⁴⁷ tn Or “put in her entire livelihood.”

¹⁴⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

¹⁵⁰ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

¹⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵² sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

¹⁵³ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

¹⁵⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

¹⁵⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

¹⁵⁶ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

¹⁵⁷ tn Grk “when.”

¹⁵⁸ tn Here δέ (de) has not been translated.

¹⁵⁹ tn Or “Be on guard.”

¹⁶⁰ tn That is, “I am the Messiah.”

¹⁶¹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

¹⁶² tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

¹⁶³ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

¹⁶⁴ tn For the translation “rise up in arms” see L&N 55.2.

¹⁶⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

¹⁶⁶ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

¹⁶⁷ sn See Jer 4:13-22; 14:12; 21:6-7.

¹⁶⁸ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

¹⁶⁹ tn Grk “will lay their hands on you.”

¹⁷⁰ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

¹⁷¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁷² tn Grk “This will turn out to you for [a] testimony.”

¹⁷³ tn Grk “determine in your hearts.”

¹⁷⁴ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

¹⁷⁵ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

¹⁷⁶ tn Grk “and wisdom.”

¹⁷⁷ sn To confess Christ might well mean rejection by one’s own family, even by parents.

¹⁷⁸ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁷⁹ sn See Luke 6:22, 27; 1 Cor 1:25-31.

¹⁸⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

¹⁸¹ sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

¹⁸² sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

¹⁸³ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

¹⁸⁴ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

¹⁸⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁸⁶ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

¹⁸⁷ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

¹⁸⁸ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

¹⁸⁹ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

¹⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹² tn Or “of punishment.” This is a time of judgment.

¹⁹³ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

¹⁹⁴ sn Great distress means that this is a period of great judgment.

¹⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

¹⁹⁷ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

¹⁹⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹⁹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

²⁰⁰ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

²⁰¹ tn Grk “distress of nations.”

²⁰² tn Or “in consternation” (L&N 32.9).

²⁰³ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

²⁰⁴ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

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

²⁰⁶ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

²⁰⁷ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

²⁰⁸ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

²⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²¹⁰ tn Grk “all the trees.”

²¹¹ tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.

²¹² tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

²¹³ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

²¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²¹⁵ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

²¹⁶ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

²¹⁷ tn Grk “watch out for yourselves.”

sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

²¹⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

²¹⁹ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

²²⁰ tn Or “come upon.”

²²¹ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

²²² sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

²²³ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

²²⁴ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

²²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²²⁶ tn Grk “in the temple.”

²²⁷ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

²²⁸ tn Grk “at the mountain called ‘of Olives.’”

sn See the note on the phrase Mount of Olives in 19:29.

²²⁹ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

²³⁰ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

tn Grk “in the temple.”