³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

⁴ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

¹ sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.

² tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as, “But it happened due to…,” or connect the verse to the following verses, which themselves are quite difficult. The former option was employed in the present translation.

² sn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba. In this context the portion that they head to is the Jordan Valley near Jericho, intending to escape across the river to Moab or Ammon. It appears from 40:14 and 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

¹ sn There is an extended use of assonance here and in the parallel passage in Isa 24:17. The Hebrew text reads פַּחַד וָפַחַת וָפָח (pakhad vafakhat vafakh). The assonance is intended to underscore the extensive trouble that is in store for them.

² sn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee along the Jordan River and descends to the Gulf of Aqaba. In this context the men head to the Jordan Valley near Jericho, intending to escape across the river to Moab or Ammon. It appears from 40:14 and 41:15 that the Ammonites were known to harbor fugitives from the Babylonians.

² tn The עֲרָבָה (ʿaravah) refers to the rift valley. As a geographic feature it extends from Galilee to the Gulf of Aqaba, but individual passages typically refer to only a portion of it. The areas of the rift valley around the Dead Sea and to the south are known to be arid and inhospitable.

² sn The figures of Israel as God’s vine and the land as God’s vineyard are found several times in the Bible. The best known of these is the extended metaphor in Isa 5:1-7. This figure also appears in Jer 2:20.

¹ tn Heb “Cursed is the person who does not listen to the terms of this covenant.” “This covenant” is further qualified in the following verse by a relative clause. The form of the sentence and the qualification “my” before covenant were chosen for better English idiom and to break up a long sentence that really extends to the middle of v. 5.

¹ tn Heb “Shepherds and their flocks will attack it.” Rulers are often depicted as shepherds; see BDB 945 s.v. רָעָה 1.d(2) (cf. Jer 12:10). The translation of this verse attempts to clarify the point of this extended metaphor.

¹ tn בְּתוּלַה (b^etulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).

¹ tn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba. Near the Dead Sea and southward its conditions are very dry and desolate. Other translations render it as “desert” (KJV, NIV, NRSV), “wastelands” (NLT), or by its Hebrew name, “the Arabah” (NASB).

² sn Isaiah’s prophetic career probably began in the final year of Uzziah’s reign (ca. 740 b.c., see Isa 6:1) and extended into the later years of Hezekiah’s reign, which ended in 686 b.c.

¹ tn The verb שִׁלְּחָה (shill^ekhah) is the Piel perfect of the root שָׁלַח (shalakh) “to extend; send.” As the perfect form of a dynamic verb, it should be understood as past tense or perfective. The Piel stem is commonly plurative for dynamic verbs. Applied here, the plurative notion refers to the repetition of reaching to the spool while working cloth.

² tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).

³ sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the nation of Israel it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.

¹ sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

¹ sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.