² sn The identity of the first animal, derived from v. 17 and the parallels in chap. 2, is Babylon. The reference to the plucking of its wings is probably a reference to the time of Nebuchadnezzar’s insanity (cf. chap. 4). The latter part of v. 4 then describes the restoration of Nebuchadnezzar. The other animals have traditionally been understood to represent respectively Media-Persia, Greece, and Rome, although most of modern scholarship identifies them as Media, Persia, and Greece. For a biblical parallel to the mention of lion, bear, and leopard together, see Hos 13:7-8.

³ sn Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable, but those who bore this “yoke” in their youth would have hope.

¹ tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsa^a. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.

⁴ tn Heb “toil.” The noun עֶצֶב (ʿetsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished—it does not bring physical pain or emotional sorrow.

¹ tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT). The ephod could be used for consulting the Lord’s will (1 Sam 23:9-10; 30:7-8) and is not always worn (1 Sam 23:6). The significance in this context is probably not that Ahijah was dressed for sacrificial duties or to appear before God at the tabernacle, but rather that the ephod was available for consulting God, given the people’s ignorance about Jonathan’s activities. (Cf. the note at 1 Sam 2:28.)

¹ sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

³ sn Some scholars make a distinction between the verb אָהֵב (ʾahev, “to love”) with the direct object and the more unusual construction with the preposition ל (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

¹ sn So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306).

¹ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

² tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (ʾimre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).

³ tn The verb נָשָׁא (nasaʾ) normally means “to carry” or “to bear” and refers to an ephod three times. The issue is whether the context here views the ephod more as a piece of clothing or as a cultic object. Exodus 28:4 classifies the ephod as a garment, which is made of linen (Exod 39:2). But a different verb is used in 1 Sam 2:18 and elsewhere to describe wearing an ephod. The ephod also includes stones with cultic significance as a memorial (Exod 28:12; 39:7). An ephod is associated with or appears as a cultic object (Judg 8:27 and possibly 17:5 and 18:14-20) and can be “in the hand” (1 Sam 23:6) or brought as an object (1 Sam 30:7). David uses an ephod, brought by Abiathar the priest, to consult the Lord’s will (1 Sam 23:9-10; 30:7-8). In keeping with the other infinitives in this verse that refer to priestly activities and functions, the translation “bear the ephod” reflects carrying the ephod which was used for divine consultation.

² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). A good translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

² tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

¹ tn This ὅτι (hoti) is best understood (1) as causal. Some have taken it (2) as declarative, giving the content of the Spirit’s testimony: “and the Spirit is the One who testifies that the Spirit is the truth.” This is certainly possible, since a ὅτι clause following the cognate verb μαρτυρέω (marturevō) often gives the content of the testimony (cf. John 1:34; 3:28; 4:39, 44). But in the Gospel of John the Spirit never bears witness on his own behalf, but always on behalf of Jesus (John 15:26; 16:13). There are, in fact, some instances in the Gospel of John where a ὅτι clause following μαρτυρέω is causal (8:14; 15:27), and that is more likely here: “and the Spirit is the One who testifies because the Spirit is the truth.”

³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

¹ tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.