² sn The name Simeon (שִׁמְעוֹן, shimʿon) is derived from the verbal root שָׁמַע (shamaʿ) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

⁵ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

² tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65). Subsequent narratives show both God and angels involved with Nebuchadnezzar, so “they” can be appropriate.

⁴ tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (chōreō, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.

¹ tn The articular infinitive τοῦ γνῶναι (tou gnōnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).

⁶ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

² tn Literally ἀγοραῖος (agoraios) refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

² tn Although μηκέτι (mēketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

¹ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esthiō, “eat,” v. 53) and τρώγω (trōgō, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

³ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

³ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

³ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

³ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

¹ sn Ironically, Sennacherib had recently planted fig trees along all the major avenues in Nineveh to help beautify the city, and had encouraged the citizens of Nineveh to eat from these fruit trees. How appropriate that Nineveh’s defenses would now be compared to fig trees whose fruit would be eaten by its enemies.

¹ sn You…will act like drunkards. The imagery of drunkenness is frequently used to describe defeat in battle (Isa 49:26; Jer 25:27; 51:21). It is an appropriate use of imagery: Drunkards frequently pass out and wine drools out of their mouth; likewise, slain warriors lie fallen and their blood flows out of their mouths.

⁴ tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.

² tn The Hebrew noun translated “jealousy” is used in the human realm to describe suspicion of adultery (Num 5:14ff.; Prov 6:34). Since Israel’s relationship with God was often compared to a marriage, this term is appropriate here. The term occurs elsewhere in Ezekiel in 8:3, 5; 16:38, 42; 23:25.

¹ tn This is an attempt to render the Hebrew particle כִּי (ki), which is probably being used in the sense that BDB 473-74 s.v. כִּי 3.c notes, i.e., the causal connection is somewhat loose, related here to the prophecies against the nations. “So” seems to be the most appropriate way to represent this.

¹ tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.

¹ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.