¹ tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

² sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

³ tc Most mss, especially later ones (A C D Θ Ψ 33 M lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (P⁷⁵ א B L W Ξ ƒ^1,13 579 892 1241 2542).

² tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

⁴ tc Most later mss (A Θ 0102 M) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

¹ sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

³ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 ƒ^1,13 33 M lat) have εἰς ῾Ιεροσόλυμα (eis hierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

¹ tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

² sn The eighth month of Darius’ second year was late October—late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1).

¹ sn My Spirit. It is theologically anachronistic to understand “Spirit” here in the NT sense as a reference to third person of the Trinity, the Holy Spirit; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.

³ tc The MT reads a third masculine singular suffix, which could refer back to David. However, it is possible that an original third feminine singular suffix (יה-, yod-he) has been misread as masculine (יו-, yod-vav). In later Hebrew script a ה (he) resembles a יו- (yod-vav) combination.

² sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.

³ tc Some commentators prefer to delete the line, “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.

² tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

¹ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (m^efashar) and later in the verse reads וּמִשְׁרֵא (umishreʾ) rather than the MT וּמְשָׁרֵא (um^eshareʾ). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

¹ tc Many Hebrew mss, Aquila’s Greek translation, and the Syriac version read “Edom.” The LXX reads “man,” a translation that assumes the same consonants as Edom. This reading is supported from the context as the text deals with Damascus, the capital of Syria (Aram), later (in v. 18).

² tc This translation accepts the emendation suggested in BHS of בְּרוּם (b^erum, “in the lifting”) for בָּרוּךְ (barukh). The letters mem (מ) and kaf (כ) were easily confused in the old script, while בָּרוּךְ (“blessed be”) implies a quotation, which is out of place here. The word also does not fit the later phrase “from its place,” which requires a verb of motion.

¹ tn Heb “From [or Because of] the wrath of the Lord it will be uninhabited.” The causal connection is spelled out more clearly and actively, and the first person has been used because the speaker is the Lord. The referent “it” has been spelled out clearly from the later occurrence in the verse, “all who pass by Babylon.”

² tn Heb “burn them or carry them off as captives.” Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.

⁵ tn Heb “letters.” Though GKC 397 §124.b, n. 1 denies it, this is probably a case of the plural of extension. For a similar usage see Isa 37:14, where the plural “letters” is referred to later as an “it.” Even if there were other “letters,” the focus is on the letter to Zephaniah.