⁴ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

¹ tn The Greek word here is ἀνήρ (anēr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

¹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one—thus the translation of δέ (de) here as “And”—to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

⁶ tc Some mss (B 070 ƒ¹³ 33 1424 al) supply the pronoun ὑμῶν (humōn, “your”) here, although the witnesses for the omission are early, significant, and varied (P^45vid,75 א A D L Q W Θ Ψ ƒ¹ M lat). See previous note for more discussion.

³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed) because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

⁴ tc A few mss (C* Θ ƒ¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

² sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

¹ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ ƒ¹ 700* sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as the earlier reading in the previous verse applies here as well.

¹ sn The statement seems to imply that the law and the prophets continued until John appeared, but John’s arrival on the scene marks a transition to the time of fulfillment about which the prophets prophesied. John is a transitional figure with connections to both the previous age and the coming age inaugurated by Jesus.

¹ sn Mention of these little ones in the context seems slightly odd since Jesus is addressing disciples, and this seems to refer to disciples. Probably it is another reference to the itinerant messengers mentioned previously (v. 40). Even a minimal act of kindness shown to one of these (a cup of cold water) will not go unacknowledged and unrewarded.

⁴ tn The Greek word πόλις (polis), can mean either “town” or “city” (see previous note in this verse). “Town” was employed here to emphasize the large number of places to visit (not just the largest cities) and thus the extensive nature of the disciples’ ministry.

⁶ tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

³ tn Heb “or a metal image, a teacher of lies.” The words “What good is” in the translation are supplied from the previous parallel line. “Teacher of lies” refers to the false oracles that the so-called god would deliver through a priest. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 126.

⁴ tn Heb “the Lord from his majestic palace.” The verb is supplied from the previous line by the convention of ellipsis and double duty. Cf. CEV “the Lord God accuses you from his holy temple,” TEV “He speaks from his holy temple.”

³ tn Heb “the god.” The article on הָאֱלֹהִים (haʾelohim) denotes previous reference to אֱלֹהֶיךָ (ʾelohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”).

⁴ tn The Hebrew term כִּיּוּן (kiyyun) apparently refers to the Mesopotamian god Kayamanu, or Saturn. The name, like “Sikkuth” in the previous line, is vocalized in the Hebrew text after the pattern of שִׁקּוּץ (shiqquts, “detestable thing”). See S. M. Paul, Amos (Hermeneia), 195-96. Some versions translate as “pedestal” (NEB, NIV), relating the term to the root כּוּן (kun).

² tn Heb “The one.” The word “town” has been used in the translation in keeping with the relative sizes of the armed contingents sent out by each. It is also possible that this line is speaking of the same city of the previous line. In other words, the contingent sent by that one city would have suffered a ninety percent casualty loss.

¹ tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.

² tc The MT reads תַכְשִׁלִי (takhshiliy, “you will cause to stumble”), a Hiphil of כָּשַׁל (kashal, “to stumble”). This is a metathesis for תְשַׁכְּלִי (t^eshakk^eliy), “you will deprive of children”), a Piel from the root שָׁכַל (shakhal), which is used in the previous verses.