¹ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {P⁷⁵ א A B C L W Θ Ψ ƒ^1,13 33 565 700 M}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

² tc Some significant Greek witnesses plus the majority of mss (א D L W Ψ ƒ¹ M) read the aorist imperative κτήσασθε (ktēsasthe) here, though some mss (A B Θ ƒ¹³ 33 lat sa) read the future indicative κτήσεσθε (ktēsesthe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative because of English requirements it has been translated as though it were a future indicative.

⁵ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb βιάζεται here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53. For a summary of the lexical options see BDAG 175 s.v. βιάζω. Differences in the context suggest a different meaning for the same term in Matt 11:12.

⁵ tc ‡ Most mss, including a few early and significant ones (P⁴⁵ א* A C D W Ψ ƒ^1,13 M lat), lack τότε (tote, “then”). Other mss, including some early and important ones (P⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁸ has τότε in brackets indicating doubts as to its authenticity.

⁵ tc Most mss (A C D [K] Θ Ψ ƒ^1,13 33 M latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasthai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

³ tc Most witnesses (א² B² L Θ Ξ Ψ ƒ^1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

¹ tc The vast majority of witnesses (א A C L W Θ Ψ ƒ^1,13 M lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseuchesthe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D a c d k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.

³ tc Most mss (C N W Γ Δ 33 565 579 700 1241 1424 M al, as well as some versional and patristic authorities) add “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 ƒ^{1, 13} lat sa, as well as other versional and patristic authorities).

² tc Most mss (L W Δ Θ 0233 ƒ¹³ 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ¹ lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

¹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W Γ Δ 0233 ƒ¹³ 33 565 579 700 1241 1424 M) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμὸς καὶ ὀδυρμός; thrēnos kai klauthmos kai odurmos). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the reading that gave rise to the other reading. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ƒ¹ lat co).

² tc The Hebrew appears to read literally, “and the violence against the animals [which] he terrified.” The verb form יְחִיתַן (y^ekhitan) appears to be a Hiphil imperfect third masculine singular with third feminine plural suffix (the antecedent being the animals) from חָתַת (khatat, “be terrified”). The translation above follows the LXX and assumes a reading יְחִתֶּךָ (y^ekhittekha, “[the violence against the animals] will terrify you”; cf. NRSV “the destruction of the animals will terrify you”; NIV “and your destruction of animals will terrify you”). In this case the verb is a Hiphil imperfect third masculine singular with second masculine singular suffix (the antecedent being Babylon). This provides better symmetry with the preceding line, where Babylon’s violence is the subject of the verb “cover.”

² tc The MT reads the Niphal participle נַעֲלָמָה (naʿalamah) from I עָלַם (ʿalam, “to conceal”). This is supported by the Dead Sea Scrolls with נעלמה in (4QpNah 3:11) and is reflected by the LXX. Several scholars suggest nuancing the Niphal in a passive sense: “you will be concealed” or “you will be obscured” (BDB 761 s.v. I עָלַם Niphal 2). However, the reflexive sense “you will conceal yourself; you will hide yourself” (e.g., Ps 26:4) is better (HALOT 835 s.v. עלם). On the other hand, the BHS editors suggest emending to the Niphal participle נֶעֱלָפָה (neʿelafah) from עָלַף (ʿalaf, “become faint”): “you will become faint,” “you will pass out,” or “you will swoon” (HALOT 836 s.v. עלף; BDB 761 s.v. I. עָלַם 2). This is unnecessary and lacks textual support.

⁶ tn The Hebrew noun עָזָר (ʿazar) has been understood in two ways: (1) In the light of the Ugaritic root ǵzr (“hero, valiant one, warrior”), several scholars posit the existence of the Hebrew root II עָזַר (“warrior”), and translate בְּעֶזְרָתֵךְ (b^eʿezratekh) as “in your army” (M. Dahood, Psalms, 1:210; P. Miller, “Ugaritic ǴZR and Hebrew ʿZR II,” UF 2 [1970]: 168). (2) It is better to relate the Hebrew עָזָר to Canaanite izirtu (“military help”) which appears several times in the El-Amarna correspondence: “Let him give you soldiers and chariots as help for you so that they may protect the city” (EA 87:13) and “I have provided help for Tyre” (EA 89:18); see K. J. Cathcart, “More Philological Studies in Nahum,” JNWSL 7 (1979): 11.

⁵ tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” that Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rḥmyw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.

² tc The MT reads יָגוּרוּ (yaguru, Qal imperfect third person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect third person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a), which harmonizes better in the parallelism with אָבַל (ʾaval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet), which were often confused by the scribes.

¹ sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. The change in language likely reflects stages in the transmission history of the book of Daniel or factors in its composition history.

⁵ tn Heb “pierced through and through.” The term מְדֻקָּרִים (m^eduqqarim), Pual participle masculine plural from דָּקַר (daqar, “to pierce”), is used figuratively. The verb דָּקַר (daqar, “to pierce”) usually refers to a fatal wound inflicted by a sword or spear (Num 25:8; Judg 9:54; 1 Sam 31:4; 1 Chr 10:4; Isa 13:15; Jer 37:10; 51:4; Zech 12:10; 13:3). Here, it describes people dying from hunger. This is an example of hypocatastasis: an implied comparison between warriors being fatally pierced by sword and spear and the piercing pangs of hunger and starvation. Alternatively, one could translate, “those who hemorrhage (זוּב [zuv, “flow, gush”]) [are better off] than those pierced by lack of food,” in parallel to the structure of the first line.

¹ tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives,” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution, see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (sh^eʾer) in the sense of “relatives,” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom, see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11 and Ezek 3:18, 20. The lines have been reversed for better English style.

¹ tn Or “I will send foreign people against Babylonia.” The translation follows the reading of the Greek recensions of Aquila and Symmachus and the Latin version (the Vulgate). That reading is accepted by the majority of modern commentaries and several of the modern versions (e.g., NRSV, REB, NAB, and God’s Word). It fits better with the verb that follows it than the reading of the Hebrew text and the rest of the versions. The difference in the two readings is again only the difference in vocalization, the Hebrew text reading זָרִים (zarim) and the versions cited reading זֹרִים (zorim). If the Hebrew text is followed, there is a wordplay between the two words, “foreigners” and “winnow.” The words “like a wind blowing away chaff” have been supplied in the translation to clarify for the reader what “winnow” means.

³ tc Or “Why has that famous city not been abandoned, that city I once took delight in?” The translation follows the majority of modern commentaries in understanding לֹא (loʾ, “not”) before “abandoned” as a misunderstanding of the emphatic ל (lamed; so J. A. Thompson, Jeremiah [NICOT], 723, n. 3, and J. Bright, Jeremiah [AB], 333, n. c; see also IBHS 211-12 §11.2.10i and HALOT 485-86 s.v. II לְ for the phenomenon). The particle is missing from the Vulgate. The translation also follows the versions in omitting the suffix on the word “joy” that is found in the Hebrew text (see BHS note b for a listing of the versions). This gives a better connection with the preceding and the following verse than the alternate translation.