¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

² sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

⁴ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

¹ tc ‡ The earliest mss (א* B sa) lack the name of John here (“but he tried to prevent him,” instead of “but John tried to prevent him”). It is, however, clearly implied (and is thus supplied in translation). Although the longer reading has excellent support (P⁹⁶ א¹ C D^s L W Γ Δ 0233 0250 ƒ^{1, 13} 33 565 579 700 1241 1424 M lat[t] sy mae bo), it looks to be a motivated and predictable reading. Nevertheless, in light of the strong external support for “John,” it is only slightly more likely that the autographic wording of this verse lacked his name.

³ tn The Hebrew term בְּכוֹר (b^ekhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prōtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

² tn Heb “go down” or “tread.” The Hebrew term רְדוּ (r^edu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.

² sn Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.

⁵ tn Heb “day.” The words “of judgment” were supplied in the translation. The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 4:5 [3:23 HT]) (BDB 399 s.v. 3).

¹ tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress,” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)

¹ tn Heb “Hark! Fugitives and refugees from the land of Babylon to declare in Zion the vengeance of the Lord our God, vengeance for his temple.” For the meaning “Hark!” for the noun קוֹל (qol), see BDB 877 s.v. קוֹל 1.f and compare the usage in Jer 10:22. The syntax is elliptical because there is no main verb. The present translation has supplied the verb “come,” as many other English versions have done. The translation also expands the genitival expression “vengeance for his temple” to explain what all the commentaries agree is involved.

³ tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved, the present translation supplies the words “people of” both here and in v. 24 to aid the reader. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27, which begin with a “therefore.”

¹ tn The words “The Lord says to Edom” are not in the text. The translation supplies them to mark the shift from the address of the messenger summoning the nations to prepare for battle against Edom. The Lord is clearly the speaker (see the end of v. 16), and Edom is clearly the addressee. Such sudden shifts are common in Hebrew poetry, particularly Hebrew prophecy, but are extremely disruptive to a modern reader trying to follow the argument of a passage. TEV adds “The Lord said” and then retains the third person throughout. The CEV puts all of vv. 14-16 in the second person and uses indirect discourse in v. 15.

² tn The word “pampered” is not in the text. It is supplied in the translation to explain the probable meaning of the simile. The mercenaries were well cared for like stall-fed calves, but in the face of the danger they will prove no help because they will not stand their ground but will turn and run away. Some see the point of the simile to be that they too are fattened for slaughter. However, the next two lines do not fit that interpretation too well.

¹ tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of,” see the translator’s note on 29:14. The “tents of Jacob” refer to their homes or houses (see BDB 14 s.v. אֹהֶל 2, and compare usage in Judg 19:9 and Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites, in conformity to the concepts in the latter half of the verse.

⁶ tn All the text says literally is, “Perhaps he can be enticed so that we can prevail over him.” However, the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes, it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics, as the original text does, but suggests some reference to “something that would lead to my downfall.”

¹ tn The word “Jeremiah” is not in the text. Some Hebrew mss and some of the versions have “to me.” This section, 19:1-20:6, appears to be one of the biographical sections of the book of Jeremiah where incidents in his life are reported in third person. See clearly 9:14 and 20:1-3. The mss and versions do not represent a more original text but are translational or interpretive attempts to fill in a text that had no referent. They are like the translational addition, which has been supplied on the basis of contextual indicators.

¹ tn Heb “caused me to know that I might know.” Many English versions supply an unstated object, “their plots,” that is referred to later in the context (cf. v. 19). The presupposition of this kind of absolute ellipsis is difficult to justify and would also create the need for understanding an ellipsis of “it” after “I knew.” It is better to see a bipolar use of the verb “know” here. For the second use of the verb “know” meaning “have understanding,” see BDB 394 s.v.יָדָע Qal.5.

¹ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of possible confusion about who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord, as the one who made the earth, with the idols, which did not.

² tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (ʿarah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.