² sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

¹ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

¹ tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

⁸ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

³ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ ƒ^1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

² sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

¹ sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

¹ sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

³ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

² sn The first verse of the prayer summarizes the whole—“I was in trouble; I called to the Lord for help; he rescued me; I will give him thanks”—before elaborating on the nature and extent of the trouble (vv. 3-7a), mentioning the cry for help and the subsequent rescue (6b-7), and promising to give thanks (8-9). These elements, as well as much vocabulary and imagery found in Jonah’s prayer, appear also in other Hebrew psalms. With Jonah 2:1 compare, for example, Pss 18:6; 22:24; 81:7; 116:1-4; 120:1; 130:1-2; Lam 3:55-56. These references and others indicate that Jonah was familiar with prayers used in worship at the temple in Jerusalem; he knew “all the right words.” Cf. also Ps 107 with Jonah as a whole.

⁶ tn The meaning of the Hebrew expression translated “in fishermen’s pots” is uncertain. The translation follows that of S. M. Paul (Amos [Hermeneia], 128), who discusses the various options (132-33): “thorns,” understood by most modern interpreters to mean (by extension) “fishhooks” (cf. NASB, NIV, NRSV); “boats,” but as mentioned in the previous note on the word “baskets,” a deportation of the Samaritans by boat is geographically unlikely; and “pots,” referring to a container used for packing fish (cf. NEB “fish-baskets”). Paul (p. 134) argues that the imagery comes from the ancient fishing industry. When hauled away into exile, the women of Samaria will be like fish packed and transported to market.

³ tn Heb “I will not bring it [or “him”] back.” The pronominal object seems to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the Lord makes it clear that he does not intend to resume treaty relations with the nation in view. See M. L. Barré, “The Meaning of lʾ ʾšybnw in Amos 1:3-2:6, ” JBL 105 (1986): 622.

⁴ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS) and “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

¹ sn The king of the south is Ptolemy I Soter (ca. 323-285 b.c.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 b.c.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.

⁵ tn Heb “Bring up horses like bristly locusts.” The meaning of the Hebrew word “bristly” (סָמָר, samar) is uncertain because the word only occurs here. It is generally related to a verb meaning “to bristle” that occurs in Job 4:15 and Ps 119:120. Exactly what is meant by “bristly” in connection with “locust” is uncertain, though most relate it to a stage of the locust in which its wings are still encased in a rough, horny casing. J. A. Thompson (Jeremiah [NICOT], 759) adds that this is when the locust is very destructive. However, no other commentary mentions this. Therefore the present translation omits the word because it is of uncertain meaning and significance. For a fuller discussion of the way the word has been rendered, see W. L. Holladay, Jeremiah (Hermeneia), 2:427.

⁴ tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates, these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people,” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context, which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.

³ tn Heb “and this is with regard to the whole earth.” The feminine pronoun הִיא (hiʾ) at the end refers to the verbal concepts just mentioned, i.e., this process (cf. GKC 459 §144.b and compare the use of the feminine singular suffix in the same function at GKC 440-41 §135.p). The particle אֶת (ʾet) is here functioning to introduce emphatically the object of the action (cf. BDB 85 s.v. I אֵת 3.α). There is some debate whether אֶרֶץ (ʾerets) here applies to the whole land of Israel or to the whole earth. However, the reference to “all mankind” (Heb “all flesh”) in the next verse as well as “anywhere you go” points to “the whole earth” as the referent.

¹ sn Though some commentators disagree, this transaction should not be viewed as subsequent to the transaction recorded in Jer 32 and seen as an attempt to take possession of a field that he had already bought. The transaction in Jer 32 took place sometime later after he had been confined to the courtyard of the guardhouse (compare 32:2 with 37:21) and involved his buying a near relative’s field. The word used here refers to “getting one’s own share” (compare 1 Sam 30:24 and Josh 15:13; see also Mic 2:4), not taking possession of someone else’s. “There” refers to the territory of Benjamin just mentioned, but more specifically to Jeremiah’s hometown, Anathoth (cf. 1:1).

¹ sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures with the Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c., and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

² sn This was a clear violation of covenant law (cf. Deut 24:14-15) and a violation of the requirements set forth in Jer 22:3. The allusion is to Jehoiakim, who is not mentioned until v. 18. He was placed on the throne by Pharaoh Necho and ruled from 609-598 b.c. He became a vassal of Nebuchadnezzar but rebelled against him, bringing about the siege of 597 b.c., in which his son and many of the Judean leaders were carried off to Babylon (2 Kgs 23:34-24:16). He was a wicked king according to the author of the book of Kings (2 Kgs 23:37). He had Uriah the prophet killed (Jer 26:23) and showed no regard for Jeremiah’s prophecies, destroying the scroll containing them (Jer 36:23) and ordering Jeremiah’s arrest (Jer 36:23).