¹ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

² tn Heb “he sent to.”

³ tn Heb “and to the kings who [are] from the north in.”

⁴ tn Heb “Chinneroth,” a city and plain located in the territory of Naphtali in Galilee (BDB 490 s.v. כִּנֶּרֶת, כִּנֲרוֹת).

sn Kinnereth was a city in Galilee located near the Sea of Galilee (Deut 3:17). The surrounding region also became known by this name (1 Kgs 15:20; cf. Matt 14:34), and eventually even the lake itself (Josh 12:3; cf. Luke 5:1).

⁵ tn The verb “came” is supplied in the translation (see v. 4).

⁶ tn Or “land.”

⁷ tn Heb “They and all their camps with them came out, a people as numerous as the sand which is on the edge of the sea in multitude, and [with] horses and chariots very numerous.”

⁸ tn Heb “and came and camped together.”

⁹ tn Heb “burn with fire”; the words “with fire” are redundant in English and have not been included in the translation.

¹⁰ tn Heb “Joshua and all the people of war with him came upon them at the Waters of Merom suddenly and fell upon them.”

¹¹ map For location see Map1 A1; JP3 F3; JP4 F3.

¹² tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).

¹³ tn Heb “burned with fire”; the words “with fire” are redundant in English and have not been included in the translation.

¹⁴ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

¹⁵ tn Or “formerly.”

¹⁶ tn Heb “and they struck down all life which was in it with the edge of the sword, annihilating.”

¹⁷ tn Heb “burned with fire”; the words “with fire” are redundant in English and have not been included in the translation.

¹⁸ tn Heb “and he struck them down with the edge of the sword, he annihilated them.”

¹⁹ tn Heb “standing on their mounds.”

²⁰ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

²¹ tn Heb “but all the people they struck down with the edge of the sword until they destroyed them.”

²² tn Heb “As the Lord commanded Moses his servant, so Moses commanded Joshua, and Joshua acted accordingly; he did not turn aside a thing from all which the Lord commanded Moses.”

²³ tn Heb “Joshua took all this land.”

²⁴ tn Or “foothills”; Heb “the Shephelah.”

²⁵ tn Heb “and struck them down and killed them.”

²⁶ tn Heb “made war with.”

²⁷ tn Heb “for many days.”

²⁸ tn The LXX omits this parenthetical note, which may represent a later scribal addition.

²⁹ tn Heb “the whole they took in battle.”

³⁰ tn Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”

³¹ tn Heb “went and cut off the Anakites from the hill country.”

³² tn Heb “and from all the hill country of Israel.”

³³ tn Heb “took.”

³⁴ tn Heb “according to all which the Lord said to Moses.” The translation assumes this refers to the promise of the land (see 1:3). Another possibility is that it refers to the Lord’s instructions, in which case the phrase could be translated, “just as the Lord had instructed Moses” (so NLT; cf. also NIV “had directed Moses”).

³⁵ tn Heb “and Joshua gave it for an inheritance to Israel according to their allotted portions by their tribes.”

³⁶ sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

³⁷ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

³⁸ tn Heb “blessed [be] the Lord, my rocky summit.”

³⁹ sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

⁴⁰ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

⁴¹ tn Or “my elevated place.”

⁴² tn Heb “the one who subdues nations beneath me.”

⁴³ tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.

⁴⁴ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

⁴⁵ tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

⁴⁶ tn Heb “man,” or “mankind.”

⁴⁷ tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.

⁴⁸ tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.

⁴⁹ tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.

⁵⁰ tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.

⁵¹ sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

⁵² tn Heb “stretch out your hands.”

⁵³ tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).

⁵⁴ tn Heb “from the hand of the sons of foreignness.”

⁵⁵ tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).

⁵⁶ tn Heb “grants deliverance to.”

⁵⁷ tn Heb “harmful.”

⁵⁸ tn Heb “from the hand of the sons of foreignness.”

⁵⁹ tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.

⁶⁰ tn Some consider אֲשֶׁר (’asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11) – is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.

⁶¹ tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”

⁶² tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.

⁶³ tn Heb “carved [in] the pattern of a palace.”

⁶⁴ tn The Hebrew noun occurs only here.

⁶⁵ tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

⁶⁶ tn Heb “they are innumerable.”

⁶⁷ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).

⁶⁸ tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).

⁶⁹ tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”

⁷⁰ tn Heb “[O] the happiness of the people who [it is] such to them.”

⁷¹ tn These words are not in the text, but since the words at the end are obviously those of the Lord, they are supplied in the translation here to mark the shift in speaker from 4:29-31 where Jeremiah is the obvious speaker.

⁷² tn It is not clear who is being addressed here. The verbs are plural so they are not addressed to Jeremiah per se. Since the passage is talking about the people of Jerusalem, it is unlikely they are addressed here except perhaps rhetorically. Some have suggested that the heavenly court is being addressed here as in Job 1:6-8; 2:1-3. It is clear from Jer 23:18, 22; Amos 3:7 that the prophets had access to this heavenly counsel through visions (cf. 1 Kgs 22:19-23), so Jeremiah could have been privy to this speech through that means. Though these are the most likely addressee, it is too presumptuous to supply such an explicit addressee without clearer indication in the text. The translation will just have to run the risk of the probable erroneous assumption by most English readers that the addressee is Jeremiah.

⁷³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁷⁴ tn Heb “who does justice and seeks faithfulness.”

⁷⁵ tn Heb “squares. If you can find…if there is one person…then I will…”

⁷⁶ tn Heb “forgive [or pardon] it.”

⁷⁷ tn Heb “Though they say, ‘As surely as the Lord lives.” The idea of “swear on oath” comes from the second line.

⁷⁸ tc The translation follows many Hebrew mss and the Syriac version in reading “surely” (אָכֵן, ’akhen) instead of “therefore” (לָכֵן, lakhen) in the MT.

tn Heb “Surely.”

⁷⁹ tn Heb “they swear falsely.”

⁸⁰ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

⁸¹ tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

⁸² tn Heb “They made their faces as hard as a rock.”

⁸³ tn Or “to repent”; Heb “to turn back.”

⁸⁴ tn Heb “Surely they are poor.” The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next.

⁸⁵ tn Heb “the way of the Lord.”

⁸⁶ tn Heb “the judgment [or ordinance] of their God.”

⁸⁷ tn Or “people in power”; Heb “the great ones.”

⁸⁸ tn Heb “the way of the Lord.”

⁸⁹ tn Heb “the judgment [or ordinance] of their God.”

⁹⁰ tn Heb “have broken the yoke and torn off the yoke ropes.” Compare Jer 2:20 and the note there.

⁹¹ tn Heb “So a lion from the thicket will kill them. A wolf from the desert will destroy them. A leopard will watch outside their cities. Anyone who goes out from them will be torn in pieces.” However, it is unlikely that, in the context of judgment that Jeremiah has previously been describing, literal lions are meant. The animals are metaphorical for their enemies. Compare Jer 4:7.

⁹² tn Heb “their rebellions are so many and their unfaithful acts so numerous.”

⁹³ tn These words are not in the text, but are supplied in the translation to make clear who is speaking.

⁹⁴ tn Heb “How can I forgive [or pardon] you.” The pronoun “you” is second feminine singular, referring to the city. See v. 1.

⁹⁵ tn Heb “your children.”

⁹⁶ tn Heb “and they have sworn [oaths] by not-gods.”

⁹⁷ tn Heb “I satisfied them to the full.”

⁹⁸ tn Heb “they committed adultery.” It is difficult to decide whether literal adultery with other women or spiritual adultery with other gods is meant. The word for adultery is used for both in the book of Jeremiah. For examples of its use for spiritual adultery see 3:8, 9; 9:2. For examples of its use for literal adultery see 7:9; 23:14. The context here could argue for either. The swearing by other gods and the implicit contradiction in their actions in contrast to the expected gratitude for supplying their needs argues for spiritual adultery. However, the reference to prostitution in the next line and the reference to chasing after their neighbor’s wives argues for literal adultery. The translation opts for spiritual adultery because of the contrast implicit in the concessive clause.

⁹⁹ tn There is a great deal of debate about the meaning of this word. Most of the modern English versions follow the lead of lexicographers who relate this word to a noun meaning “troop” and understand it to mean “they trooped together” (cf. BDB 151 s.v. גָּדַד Hithpo.2 and compare the usage in Mic 5:1 [4:14 HT]). A few of the modern English versions and commentaries follow the reading of the Greek and read a word meaning “they lodged” (reading ִיתְגּוֹרְרוּ [yitggorÿru] from I גּוּר [gur; cf. HALOT 177 s.v. Hithpo. and compare the usage in 1 Kgs 17:20] instead of יִתְגֹּדָדוּ [yitggodadu]). W. L. Holladay (Jeremiah [Hermeneia], 1:180) sees a reference here to the cultic practice of cutting oneself in supplication to pagan gods (cf. BDB 151 s.v. גָּדַד Hithpo.1 and compare the usage in 1 Kgs 18:28). The houses of prostitutes would then be a reference to ritual prostitutes at the pagan shrines. The translation follows BDB and the majority of modern English versions.

¹⁰⁰ tn Heb “to a house of a prostitute.”

sn This could be a reference to cultic temple prostitution connected with the pagan shrines. For allusion to this in the OT, see, e.g., Deut 23:17 and 2 Kgs 23:7.

¹⁰¹ tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).

¹⁰² tn Heb “neighs after.”

¹⁰³ tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.

¹⁰⁴ tn These words to not appear in the Hebrew text but have been added in the translation for the sake of clarity to identify the implied addressee.

¹⁰⁵ tn Heb “through her vine rows and destroy.” No object is given but “vines” must be implicit. The word for “vineyards” (or “vine rows”) is a hapax legomenon and its derivation is debated. BDB 1004 s.v. שּׁוּרָה repoints שָׁרוֹתֶיהָ (sharoteha) to שֻׁרוֹתֶיהָ (shuroteha) and relates it to a Mishnaic Hebrew and Palestinian Aramaic word meaning “row.” HALOT 1348 s.v. שּׁוּרָה also repoints to שֻׁרוֹתֶיהָ and relates it to a noun meaning “wall,” preferring to see the reference here to the walled terraces on which the vineyards were planted. The difference in meaning is minimal.

¹⁰⁶ tn Heb “for they do not belong to the Lord.” In the light of the context and Jeremiah’s identification of Israel as a vine (cf., e.g., 2:21) and a vineyard (cf., e.g., 12:10), it is likely that this verse has a totally metaphorical significance. The enemy is to go through the vineyard that is Israel and Judah and destroy all those who have been unfaithful to the Lord. It is not impossible, however, that the verse has a double meaning, a literal one and a figurative one: the enemy is not only to destroy Israel and Judah’s vines but to destroy Israel and Judah, lopping off the wicked Israelites who, because of their covenant unfaithfulness, the Lord has disowned. If the verse is totally metaphorical one might translate: “Pass through my vineyard, Israel and Judah, wreaking destruction. But do not destroy all of the people. Cut down like branches those unfaithful people because they no longer belong to the Lord.”

¹⁰⁷ tn Heb “the house of Israel and the house of Judah.”

¹⁰⁸ tn Heb “have denied the Lord.” The words “What…says” are implicit in what follows.

¹⁰⁹ tn Or “he will do nothing”; Heb “Not he [or it]!”

¹¹⁰ tn Heb “we will not see the sword and famine.”

¹¹¹ tn Heb “will be wind.”

sn There is a wordplay on the Hebrew word translated “wind” (רוּחַ, ruakh) which also means “spirit.” The prophets spoke by inspiration of the Spirit of the Lord (cf., e.g., 2 Chr 20:14); hence the prophet was sometimes called “the man of the spirit” (cf. Hos 9:7). The people were claiming that the prophets were speaking lies and hence were full of wind, not the Spirit.

¹¹² tc Heb “the word is not in them.” The MT has a highly unusual form here, the Piel perfect with the definite article (הַדִּבֵּר, haddibber). It is undoubtedly best to read with the LXX (Greek version) and one Hebrew ms the article on the noun (הַדָּבָר, haddavar).

¹¹³ tn Heb “Therefore.”

¹¹⁴ tn Heb “The Lord God of armies.” See the translator’s note at 2:19.

sn Here the emphasis appears to be on the fact that the Lord is in charge of the enemy armies whom he will use to punish Israel for their denial of his prior warnings through the prophets.

¹¹⁵ tn The words, “to me” are not in the text but are implicit in the connection. They are supplied in the translation for clarification.

¹¹⁶ tn Heb “you have spoken.” The text here דַּבֶּרְכֶם (dabberkhem, “you have spoken”) is either a case of a scribal error for דַּבֶּרָם (dabberam, “they have spoken”) or an example of the rapid shift in addressee which is common in Jeremiah.

¹¹⁷ tn Heb “this word.”

¹¹⁸ tn Heb “like wood and it [i.e., the fire I put in your mouth] will consume them.”

¹¹⁹ tn Heb “oracle of the Lord.”

¹²⁰ tn Heb “Behold!”

¹²¹ tn Heb “house of Israel.”

¹²² tn Heb “All of them are mighty warriors.”

¹²³ tn Heb “his quiver [is] an open grave.” The order of the lines has been reversed to make the transition from “nation” to “their arrows” easier.

¹²⁴ tn Heb “eat up.”

¹²⁵ tn Or “eat up your grapes and figs”; Heb “eat up your vines and your fig trees.”

sn It was typical for an army in time of war in the ancient Near East not only to eat up the crops but to destroy the means of further production.

¹²⁶ tn Heb “They will beat down with the sword.” The term “sword” is a figure of speech (synecdoche) for military weapons in general. Siege ramps, not swords, beat down city walls; swords kill people, not city walls.

¹²⁷ tn Heb “in those days.”

¹²⁸ tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity.

¹²⁹ tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half where the verb is second masculine singular. E.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”

¹³⁰ tn Heb “As you left me and…, so you will….” The translation was chosen so as to break up a rather long and complex sentence.

¹³¹ sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.

¹³² sn The verbs are second plural here. Jeremiah, speaking for the Lord, addresses his people, calling on them to make the message further known.

¹³³ tn Heb “in the house of Jacob.”

¹³⁴ tn Heb “they have eyes but they do not see, they have ears but they do not hear.”

¹³⁵ tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.

¹³⁶ tn Heb “it.” The referent is made explicit to avoid any possible confusion.

¹³⁷ tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity.

¹³⁸ tn Heb “say in their hearts.”

¹³⁹ tn Heb “who keeps for us the weeks appointed for harvest.”

¹⁴⁰ tn Heb “have turned these things away.”

¹⁴¹ tn Heb “have withheld the good from you.”

¹⁴² tn The meaning of the last three words is uncertain. The pointing and meaning of the Hebrew word rendered “hiding in ambush” is debated. BDB relates the form (כְּשַׁךְ, kÿshakh) to a root שָׁכַךְ (shakhakh), which elsewhere means “decrease, abate” (cf. BDB 1013 s.v. שָׁכַךְ), and notes that this is usually understood as “like the crouching of fowlers,” but they say this meaning is dubious. HALOT 1345 s.v. I שׁוֹר questions the validity of the text and offers three proposals; the second appears to create the least textual modification, i.e., reading כְּשַׂךְ (kesakh, “as in the hiding place of (bird catchers)”; for the word שַׂךְ (sakh) see HALOT 1236 s.v. שׂךְ 4 and compare Lam 2:6 for usage. The versions do not help. The Greek does not translate the first two words of the line. The proposal given in HALOT is accepted with some hesitancy.

¹⁴³ tn Heb “a destroying thing.”

¹⁴⁴ tn The words, “that have been caught” are not in the text but are implicit in the comparison.

¹⁴⁵ tn Heb “are filled with deceit.” The translation assumes a figure of speech of cause for effect (metonymy). Compare the same word in the same figure in Zeph 1:9.

¹⁴⁶ tn Heb “therefore they have gotten great and rich.”

¹⁴⁷ tn These words are not in the text but are supplied in the translation to show that this line is parallel with the preceding.

¹⁴⁸ tn The meaning of this word is uncertain. This verb occurs only here. The lexicons generally relate it to the word translated “plate” in Song 5:14 and understand it to mean “smooth, shiny” (so BDB 799 s.v. I עֶשֶׁת) or “fat” (so HALOT 850 s.v. II עֶשֶׁת). The word in Song 5:14 more likely means “smooth” than “plate” (so TEV). So “sleek” is most likely here.

¹⁴⁹ tn Heb “they cross over/transgress with respect to matters of evil.”

sn There is a wordplay in the use of this word which has twice been applied in v. 22 to the sea not crossing the boundary set for it by God.

¹⁵⁰ tn Heb “Should I not punish…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.

sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins.

¹⁵¹ tn Heb “they shall rule at their hands.” Since the word “hand” can be used figuratively for authority or mean “side” and the pronoun “them” can refer to the priests themselves or the prophets, the following translations have also been suggested: “the priests rule under their [the prophets’] directions,” or “the priests rule in league with them [the prophets].” From the rest of the book it would appear that the prophets did not exercise authority over the priests nor did they exercise the same authority over the people that the priests did. Hence it probably mean “by their own hand/power/authority.”

¹⁵² tn Heb “But what will you do at its end?” The rhetorical question implies a negative answer: “Nothing!”

¹⁵³ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

¹⁵⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

¹⁵⁵ tn Grk “And Pharisees.”

sn See the note on Pharisees in 3:7.

¹⁵⁶ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

¹⁵⁷ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

¹⁵⁸ sn A quotation from Gen 1:27; 5:2.

¹⁵⁹ sn A quotation from Gen 2:24.

¹⁶⁰ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

¹⁶¹ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

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

¹⁶² tn Grk “heart” (a collective singular).

¹⁶³ tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

¹⁶⁴ tn Here δέ (de) has not been translated.

¹⁶⁵ tn Grk “from the womb of the mother” (an idiom).

¹⁶⁶ tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

¹⁶⁷ tn Grk “people.”

¹⁶⁸ tn Grk “so that he would lay his hands on them and pray.”

¹⁶⁹ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

¹⁷⁰ sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

¹⁷¹ tn Grk “went from there.”

¹⁷² tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁷³ sn A quotation from Exod 20:12-16; Deut 5:16-20.

¹⁷⁴ sn A quotation from Lev 19:18.

¹⁷⁵ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

¹⁷⁶ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.

¹⁷⁷ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

¹⁷⁸ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

¹⁷⁹ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

¹⁸⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁸¹ tn Grk “I say to you.”

¹⁸² tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

¹⁸³ sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.

¹⁸⁴ tn Here δέ (de) has not been translated.

¹⁸⁵ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

¹⁸⁶ tn Here δέ (de) has not been translated.

¹⁸⁷ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.

¹⁸⁸ tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

¹⁸⁹ sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.

¹⁹⁰ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

¹⁹¹ tn Here δέ (de) has not been translated.

¹⁹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁹³ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

¹⁹⁴ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

¹⁹⁵ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.