¹ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

¹ sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44.

² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

³ tn Heb “the God of the heavens.” The noun שָׁמַיִם (shamayim, “heavens”) always appears in the dual form. Although the dual form sometimes refers to things that exist in pairs, the dual is often used to refer to geographical locations, e.g., יְרוּשָׁלַיִם (y^erushalayim, “Jerusalem”), אֶפְרַיִם (ʾefrayim, “Ephraim”), and מִצְרַיִם (mitsrayim, “Egypt,” but see IBHS 118 §7.3d). The dual form of שָׁמַיִם does not refer to two different kinds of heavens or to two levels of heaven; it simply refers to “heaven” as a location—the dwelling place of God. Jonah’s point is that he worships the High God of heaven—the one enthroned over all creation.

¹ tn The first word מֵרָחוּק (merakhoq, “distant”) can mean at a distance in location or time (2 Kgs 19:25). While built from the preposition מִן (min, “from, of, since, than”) and the adjective רָחוּק (rakhoq), “far, distant”), the pieces work as one unit and typically do not mean “from a distant place,” as is especially evident when one stands at a distance (Exod 2:4) or goes to a distant place (Isa 22:3). Both options, location and time, are possible here. Either the Lord appears at a distant place (where the exiles are), or, understanding the verb as past time, he appeared long ago. In the latter view, this is probably reminiscent of God’s appearance at Sinai, reminding the people of the eternal love he covenanted with them, on the basis of which he maintains his faithful love to and will restore them.

² sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6).

¹ sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a common item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. Use of the term in reference to Christ’s judgment would be familiar to Paul’s 1st century readers.

⁵ sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

² sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.

² sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

² sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

³ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. On Capernaum itself, see the note at Luke 4:31.

⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

² sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13-14; 47:1-3; Jer 50-51; Rev 14:8; 17:1, 5, 18; 18:21).

⁴ sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor, the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).

⁴ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

⁵ tn The location of this place and even the exact form of the Hebrew name אוּפָז (ʾufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָּז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).

² sn Susa (Heb. שׁוּשַׁן, shushan), located some 230 miles (380 km) east of Babylon, was a winter residence for Persian kings during the Achaemenid period. The language of v. 2 seems to suggest that Daniel may not have been physically present at Susa, but only saw himself there in the vision. However, the Hebrew is difficult, and some have concluded that the first four words of v. 2 in the MT are a later addition (cf. Theodotion).