⁴ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

² sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.

¹ sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Matt 11:27, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.

³ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. On Capernaum itself, see the note at Luke 4:31.

⁵ sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

³ sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

¹ sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Luke 10:22, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.

³ sn While destroy is sometimes taken to mean annihilation, it does not necessarily have to imply that here (“Of eternal death… Mt 10:28, ” BDAG 116 s.v. ἀπόλλυμι 1.a.α). There are some Jewish intertestamental texts that appear to reflect a belief in everlasting punishment for the wicked (Jdt 16:17; 1QS 2:8) as well as Rev 14:11 in the NT. See also the note on the word hell in 5:22.

¹ sn The phrase has made you well should not be understood as an expression for full salvation in the original setting; it refers only to the woman’s healing. However, as the note on the previous verse points out, it is possible the evangelist did intend something of a double entendre by the use of the term, suggesting to his readers that for them, faith in Jesus would lead to salvation in the full theological sense.

¹ sn The parallel passage Luke 11:4 uses the term “sins,” suggesting that debts here is used metaphorically to refer to moral and ethical debts (i.e., sins) rather than merely financial obligations, though it has been suggested that the idea of debt forgiveness still lies at the root of Jesus’ teaching here (note the use of similar debt forgiveness imagery in parables like that of the unforgiving slave in Matt 18:23-35).

² sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer to God. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.

¹ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1-25:7).

¹ tn The Hebrew text adds עַל שִׁגְיֹנוֹת (ʿal shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).

⁹ sn Jonah is precisely correct in his listing of the Lord’s attributes. See Exod 34:6-7; Num 14:18-19; 2 Chr 30:9; Neh 9:17, 31-32; Pss 86:3-8, 15; 103:2-13; 116:5 (note the parallels to Jonah 2 in Ps 116:1-4); 145:8; Neh 9:17; Joel 2:13.

⁴ tc The MT reads “like the light” (כָאֹר, khaʾor; note this term also appears in v. 9), which is commonly understood to be an error for “like the Nile” (כִּיאוֹר, kiʾor). See the parallel line and Amos 9:5. The word “River” is supplied in the translation for clarity. If this emendation is correct, in the Hebrew of Amos “Nile” is actually spelled three slightly different ways.

¹ tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse.

⁴ tc The MT reads תִקְרְאִי לִי (tiqr^eʾi li, “you will call me”; Qal imperfect second person feminine singular followed by preposition לְ, lamed, + first person common singular pronominal suffix). The versions (LXX, Syriac, Vulgate) all reflect an alternate Vorlage of תִקְרְא לִי (tiqr^eʾ li, “she will call me”; Qal imperfect third person feminine singular followed by preposition לְ + first person common singular pronominal suffix). This textual variant is related to the preceding textual issue (see preceding note).

¹ sn Dan 8:1 marks the switch from Aramaic (= 2:4b-7:28) back to Hebrew as the language in which the book is written in its present form. The remainder of the book from this point on (8:1-12:13) is in Hebrew. The bilingual nature of the book has been variously explained, but it most likely has to do with the book’s transmission history; see the note at 2:4.

¹ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

¹ sn The ger (גֵּר) “resident foreigner” had a different status in different countries. In Israel the foreigners going by this term are (or are supposed to be) fully integrated into Israel’s social fabric and worshipers of Yahweh. Such an attachment to the Lord is a prior condition to the possibility of separating from the Lord. See also the notes at Exod 12:19 and Deut 29:11.