³ sn The command Come out of him! is an example of Jesus’ authority (see v. 22). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

² sn The expression the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

¹ tc A few significant witnesses (א Φ a b c mae) have the name “Jesus” here, but it is almost certainly not original. Nevertheless, for clarity’s sake, “Jesus” is added in the translation.

¹ sn Bartholomew means “son of Tolmai” in Aramaic. It has frequently been suggested that this is another name for Nathanael mentioned in John 1:45, although this is not certain.

³ tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

² tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

¹ tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

² sn Safety in the Lord’s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer.

² sn The word rock in Hebrew (סֶלַע, selaʿ) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.

⁵ sn Again there is irony. The name Bethel means “house of God” in Hebrew. How surprising and tragic that Bethel, the “house of God” where Jacob received the inheritance given to Abraham, would be overrun by disaster.

³ tn Heb “For Gilgal.” By metonymy the place name “Gilgal” is used instead of referring directly to the inhabitants. The words “the people of” are supplied in the translation for clarification.

² tn Heb “like God’s overthrow of Sodom and Gomorrah.” The divine name may be used in an idiomatic superlative sense here, in which case one might translate, “like the great [or “disastrous”] overthrow of Sodom and Gomorrah.”

¹ tn Heb “Jezreel.” The use of the name יִזְרְעֶאל (yizr^eʿeʾl, “Jezreel”) creates a powerful threefold wordplay: (1) The proper name יִזְרְעֶאל (“Jezreel”) is a phonetic wordplay on the similar sounding name יִשְׂרָאֵל (yisraʾel, “Israel”): God will answer Israel, that is, Jezreel. (2) The name יִזְרְעֶאל (“Jezreel”) plays on the verb זָרַע (zaraʿ, “to sow, plant”), the immediately following word: וּזְרַעְתִּיהָ (uz^eraʿtiha, vav + Qal perfect first person common singular + third person feminine singular suffix: “I will sow/plant her”). This wordplay creates a popular etymology for יִזְרְעֶאל meaning, “God sows/plants,” which fits well into the agricultural fertility imagery in 2:21-23 [2:23-25]. (3) This positive connotation of יִזְרְעֶאל (“Jezreel”) in 2:21-23 [23-25] reverses the negative connotation of יִזְרְעֶאל (“Jezreel”) in 1:4-5 (bloodshed of Jehu in the Jezreel Valley).

⁴ tn Heb “I am not yours.” The divine name “God” is supplied in the translation for clarity even though the reading of the MT is followed (see previous tc note). Almost all English versions (including KJV, ASV, NASB) supply “God” here.

⁶ sn The proper name יִזְרְעֶאל (yizreʿeʾl, “Jezreel”) sounds like יִשְׂרָאֵל (yisraʾel, “Israel”). This phonetic wordplay associates the sin at Jezreel with the judgment on Israel, stressing poetic justice.

² tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

¹ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology. See the note at 1:7. The king's god was Marduk, who was called Bel (“Lord”).

⁴ sn The names reflect a Jewish heritage. In Hebrew Daniel means “God is my judge”; Hananiah means “the Lord is gracious”; Mishael means “who is what God is?”; and Azariah means “the Lord has helped.”

¹ sn In Ezek 20:22 God refrained from punishment for the sake of his holy name. Here God’s reputation is the basis for Israel’s restoration.

¹ tc The MT reads לְשֵׁם (l^eshem, “for a name”), meaning perhaps a renowned planting (place). The translation takes this to be a metathesis of שָׁלֹם (shalom), as was read by the LXX.