³ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1–2 to Jesus has involved all types of people.

¹ tc Most mss (A Θ Ψ ƒ^1,13 33 M) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W lat co) lack the word.

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.

⁴ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

² sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

³ sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

¹ sn Jesus made clear that his coming could not be timed, and suggested it would take some time—so long, in fact, that some will not be looking for him any longer (at an hour when you do not expect him).

⁴ sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

¹ tn The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).

³ tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ʾaven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”

¹ tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at 5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect.

³ tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.

² sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3).

¹ tn Heb “that being so, look, days are approaching.” Here לָכֵן (lakhen) introduces the Lord’s response to the people’s lament (v. 51). It has the force of “yes, but” or “that may be true.” See Judg 11:8 and BDB 486-87 s.v. כֵּן 3.d.

⁴ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

³ sn This passage looks forward to a new and greater exodus, so outstripping the earlier one that it will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; and 51:1-11.

¹ tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

¹ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will eat their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

¹ tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

² tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).