⁵ tn Heb “he”; the referent (the original owner of the land) has been specified in the translation for clarity.

¹ sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

³ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

⁴ sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

³ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

² tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

¹ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

¹ sn The expression an older generation can be understood to refer to the Israelites at the time of the Exodus, the original audience for the ten commandments.

⁴ tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.

⁶ sn According to Amos 9:7, the Arameans originally came from Kir. The Lord threatens to reverse their history and send them back there.

⁸ tc The MT reads נּוּגוֹת (nugot, “are grieved”), Niphal participle feminine plural from יָגָה (yagah, “to grieve”). The LXX ἀγόμεναι (agomenai) reflects נָהוּגוֹת (nahugot, “are led away”), Qal passive participle feminine plural from נָהַג (nahag, “to lead away into exile”), also reflected in Aquila and Symmachus. The MT reading is an unusual form (see translator’s note below) and best explains the origin of the LXX, which is a more common root. It would be difficult to explain the origin of the MT reading if the LXX reflected the original. Therefore, the MT is probably the original reading.

³ tn Heb “be disappointed in their harvests from the fierce anger of the Lord.” The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original.

¹ sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.

³ tn The Hebrew text has וְיָבֹא (v^eyavoʾ, “and he comes”), but this likely needs to be emended to an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).

¹ tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.

¹ tn The words “O Lord” do not appear in the original text, but they are supplied for clarification; Solomon addresses the Lord in prayer at this point.

³ sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

³ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.