³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

¹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

¹ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.

¹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

³ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

¹ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

³ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

¹ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

¹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family—they apparently could not afford the expense of a lamb.

¹ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

¹ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

¹ tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.

⁴ sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

¹ tn Grk “give it greetings.” The expression “give it greetings” is a metonymy; the “house” is put for those who live in it. The translation clarifies this because it sounds odd in contemporary English to speak of greeting a building.

⁵ tn Heb “be cut off.” In the Hebrew text of v. 11b the perfect verbal forms emphasize the certainty of the judgment, speaking of it as if it were already accomplished.

¹ sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers.

² tn Pss 115:3 and 135:6 likewise use these verbs (חָפֵץ and עָשָׂה, khafets and ʿasah; “to delight” and “to do, make”) in speaking of the Lord as characteristically doing what he wishes to do.

⁵ tn The Hebrew preposition לְ (l^e) is better translated here as “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom than as “to” Edom, although much of the book does speak directly to Edom.

² sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.

¹ tn Heb “not in vain did I speak to do to them this catastrophe.” The wording of the last half of v. 10 parallels God’s declaration after the sin of the golden calf (Exod 32:14).