³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

³ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

³ sn This is a parenthetical note by the author. Giving Simon the name of Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Kēphas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

¹ sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13, for example, where the messengers are to bring peace). The conflict implied by the division (the parallel in Matt 10:34 has “sword”) is not primarily eschatological in this context, however, but immediate, and concerns the hostility and discord even among family members that a person’s allegiance to Jesus would bring (vv. 52-53).

⁵ tc Most mss (A C D Θ ƒ¹³ 33 M latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most significant witnesses and several others (א B L W Ψ ƒ¹ 565 579 700 1241 co), is thus preferred.

¹ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

² sn For rhetorical reasons, Jesus’ statement is deliberately paradoxical (seeming to state the opposite of Matt 10:13 where the messengers are to bring peace). The conflict implied by the sword is not primarily eschatological in this context, however, but immediate, and concerns the division and discord even among family members that a person’s allegiance to Jesus would bring (vv. 35-39).

² sn The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (“Yahweh” is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Judea and Galilee, as references to a number of people by this name in the LXX and Josephus indicate.

² tn There is some question as to whether מַלְאָכִי (malʾakhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.

² sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.

¹ tc The MT reads בֵּן אַחִים יַפְרִיא (ben ʾakhim yafriʾ, “he flourishes [as] a son of brothers”), which is awkward syntactically and enigmatic contextually. The Greek, Syriac, and Latin versions reflect a Vorlage of בֵּין אַחִים יַפְרִיד (ben ’akhim yafrid, “he causes division between brothers”). The BHS editors suggest the MT confused the common term אָח (ʾakh, “brother”) for the rarer term אָחוּ (ʾakhu, “marsh plant, reed plant” [Job 8:11] and “reed bed” [Gen 41:2, 18; HALOT 31 s.v. אָחוּ]). This is an Egyptian loanword which is also attested in Ugaritic and Old Aramaic. The original text probably read either כְּאָחוּ מַפְרִיא (k^eʾakhu mafriʾ, “he flourishes like a reed plant”; comparative כְּ, kaf, + noun אָחוּ, “reed,” followed by a Hiphil participle masculine singular from פָּרַה, parah, “to flourish”) or בֵּין אָחוּ מַפְרִיא (ben ʾakhu mafriʾ, “he flourishes among the reeds”; preposition בֵּין, ben, “between,” followed by a masculine singular noun אָחוּ, “reed,” and a Hiphil participle masculine singular from פָּרַה). The confusion over אָחוּ (“reed plant”) probably led to secondary scribal errors: (1) faulty word-division of אָחוּ מַפְרִיא to אָחוּם יַפְרִיא, and (2) secondary orthographic confusion of י (yod) and ו (vav) between אָחוּם and resultant אָחִים. For discussion, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:268-69. Several English versions retain the MT: “even though he thrives among his brothers” (NIV), “Though he be fruitful among his brethren” (KJV), “No matter how much you prosper more than the other tribes” (CEV), and “Ephraim was the most fruitful of all his brothers (NLT). Others adopt one of the two emendations: (1) “though he flourishes among the reeds” (NEB, NASB, NJPS), and (2) “even though he flourishes like weeds” (TEV), and “though he may flourish as the reed plant” (RSV).

⁵ tn The verb may be imperfect “they will X” (KJV, ESV) or jussive “let them X” (NIV, NASB). The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II (yadaʿ) meaning “be submissive, humbled; be quiet, at rest” (cf. Job 21:19; Prov 5:6; Isa 45:4; Jer 14:18). Reading either יֵדְעוּ (yed^eʿu) “Israel will be humbled” or יֵרְעוּ (yer^eʿu) “Israel will tremble” makes equally good sense in context.

¹ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

² tc The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yots^ero, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”

¹ tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.

³ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets; see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

¹ tn Most scholars agree that the Hebrew text of 6:12 is the most elusive in the entire Song. The syntax is enigmatic and the textual reading is uncertain. The difficulty of this verse has generated a plethora of different translations: “Or ever I was aware, my soul made me [like] the chariots of Ammi-nadib” (KJV), “Before I knew it, my soul made me like the chariots of Ammi-nadib” (AV), “Before I knew it, my fancy set me in a chariot beside my prince” (AT), “Before I knew…my desire hurled me on the chariots of my people, as their prince” (JB), “Before I knew it, my desire set me mid the chariots of Ammi-nadib” (JPSV), “I did not know myself, she made me feel more than a prince reigning over the myriads of his people” (NEB), “Before I knew it, my heart had made me the blessed one of my kins-women” (NAB), “Before I was aware, my soul set me [over] the chariots of my noble people” (NASB), “Before I realized it, my desire set me among the royal chariots of my people” (NIV), “…among the chariots of Amminadab” (NIV margin), “…among the chariots of the people of the prince” (NIV margin), and “Before I realized it, I was stricken with a terrible homesickness and wanted to be back among my own people” (NLT). For discussion, see R. Gordis, Song of Songs and Lamentations, 95; R. Tournay, “Les Chariots d’Aminadab (Cant. VI 12): Israel, Peuple Theophore,” VT 9 (1959): 288-309; M. H. Pope, Song of Songs (AB), 584-92; R. E. Murphy, “Towards a Commentary on the Song of Songs,” CBQ 39 (1977): 491-92; S. M. Paul, “An Unrecognized Medical Idiom in Canticles 6, 12 and Job 9, 21, ” Bib 59 (1978): 545-47; G. L. Carr, Song of Solomon [TOTC], 151-53.

⁶ sn The term פִּרְיוֹ (piryo, “his fruit”) is a figure for the young man himself or perhaps his kisses which the young woman delights to “taste” (e.g., Song 4:11; 5:13). It is possible to take the imagery of the young woman tasting his “fruit” as kissing. Likewise, the imagery of the gazelles grazing among the lilies is probably a picture of the young man caressing and kissing his beloved (Song 2:16; 6:3).

⁴ tn There is debate about the referent of שׁוֹשַׁנַּת (shoshannat, “lily”) because there are many different species of the lily family. Botanists note that among the many different species of the lily family only one grows in Palestine. This species may be identified as the Anthemis palaestina, the chamomile, a white-daisy-like plant, which was indigenous to Palestine (Fauna and Flora of the Bible, 134-36).

⁵ tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, b^erit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).