² tn Although πιστευόντων (pisteuontōn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

³ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world—not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

¹ sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.

¹ sn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6-20).

² tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although often used of recollection of past events, זָכַר (zakhar, “to remember”) can also describe consideration of present situations: “to consider, think about” something present (BDB 270 s.v. 5), hence “reflect on,” the most appropriate nuance here. Verses 1-6 describe the present plight of Jerusalem. The parallel requests הַבֵּיט וּרְאֵה (habbet ur^eʾeh, “Look and see!”) have a present-time orientation as well. See also 2:1 and 3:19-20.

⁷ tn The noun פֶּלֶא (peleʾ) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (p^elaʾim, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered p^elaʾim) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it as “in an astonishing way” (HALOT 928 s.v. 3) or simply as “was astonishing.”

¹ tn These two words are Akkadian loan words into Hebrew that often occur in this pairing (cf. Ezek 23:6, 12, 23; Jer 51:23, 28, 57). BDB 688 s.v. סָגָן (sagan) gives “prefect, ruler” as the basic definition for the second term, but neither works very well in a modern translation because “prefect” would be unknown to most readers, and “ruler” would suggest someone along the lines of a king, which these officials were not. The present translation has chosen “leaders” by default, assuming there is no other term that would be any more appropriate in light of the defects noted in “prefect” and “ruler.”

² tn Heb “apostate daughter.” This same term is applied to Israel in Jer 31:22 but seems inappropriate here for Ammon because she had never been loyal to the Lord and so could not be called “apostate.” However, if it is used about her rebellion against the Lord’s servant, Nebuchadnezzar, it might be appropriate (cf. Jer 27:6, 8). Hence the term “rebellious” stands in the translation to represent it. The word “daughter” is again a personification of the land (cf. BDB 123 s.v. בַּת 3) and is here translated “people of Ammon” to make the referent easier for the modern reader to identify.

¹ tc Heb “As a well makes cool/fresh its water, she makes cool/fresh her wickedness.” The translation follows the reading proposed by the Masoretes (Qere) which reads a rare form of the word “well” (בַּיִר [bayir] for בְּאֵר [b^eʾer]) in place of the form written in the text (Kethib, בּוֹר [bor]), which means “cistern.” The latter noun is masculine and the pronoun “its” is feminine. If indeed בַּיִר (bayir) is a byform of בְּאֵר (b^eʾer), which is feminine, it would agree in gender with the pronoun. It also forms a more appropriate comparison since cisterns do not hold fresh water.

¹ tn Heb “I said, ‘I will climb….’” The verb אָמַר (ʾamar, “to say”) is often used metonymically in reference to the thought process, emphasizing the spontaneity of a decision or of an idea which has just entered the mind of the speaker moments before he speaks (Gen 20:11; 26:9; 44:28; Exod 2:14; Num 24:11; Ruth 4:4; 1 Sam 20:4, 26; 2 Sam 5:6; 12:22; 2 Kgs 5:11). M. H. Pope renders it appropriately: “Methinks” (Song of Songs [AB], 635).

³ sn The common point in these four comparisons is that all are luminaries. In all four cases, each respective luminary is the focus or center of attention at the hour at hand because it dwarfs its celestial surroundings in majesty and in sheer brilliance. All other celestial objects pale into insignificance in their presence. This would be an appropriate description of her because she alone was the center and focus of his attention. All the other women paled into the background when she was present. Her beauty captured the attention of all that saw her, especially Solomon.

³ tn The verb נצץ (“to blossom”) is a geminate verb (II = III) that, in this case, is written with a matres lectionis (plene spelling) rather than the normal spelling of וינץ (GKC 204 §73.g). The Hiphil verb יָנֵאץ (yaneʾts) is from the root נצץ “to shine; to sparkle; to blossom” (HALOT 717 s.v. נצץ; BDB 665 s.v. נָצַץ). It is used in reference to almond blossoms whose color progresses from pink to white as they ripen (e.g., Song 6:11). This is an appropriate metaphor (comparison of sight) to describe white hair that often accompanies the onset of old age.

³ tn The term עֵת (ʿet, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).

² sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

² tn The verb הוֹדַעְתִּי (hodaʿti; from יָדַע, yadaʿ) is a Hiphil perfect form. The Hiphil is factitive “to make know,” i.e., “to inform.” The Hebrew perfect should be understood either as perfective “I have informed you” or performative “I hereby inform you.” Either is appropriate for “today” since the thirty sayings it refers to have been written down (v. 20), but it appears to be part of introducing the sayings rather than a recap. However if the “thirty [sayings]” mentioned in v. 20 should be understood as the word “day before yesterday” then the perfective translation should be preferred.

¹ tn The Hebrew phrase אֶת חַג־הַסֻּכּוֹת (ʾet khag hassukot, “Feast of Shelters” [or “Huts”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “shelters” is more appropriate.

¹ tn The Hebrew phrase הַסֻּכּוֹת[חַג] (khag hassukkot, “[Feast of] shelters” [or “huts”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “shelters” is more appropriate.

² tn The noun בְלִיַּעַל (b^eliyyaʿal) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.

⁴ tn The term הֵיכָל (hekhal) often refers to the temple (so ASV, KJV, ESV, NASB, NIV84), however, this story happens well before Solomon built the temple. The Sumerian word “E.GAL” means “big house” and came into Akkadian as “ekallu” referring to a “palace,” “temple” (the god’s palace), or the main room of a private house (CAD E, 52). The term later came into Hebrew as “palace” or “temple.” Considering it’s origin, it is appropriate for the tabernacle which is pictured as God’s dwelling. “Sanctuary” is preferred over “temple” to avoid confusion with Solomon’s temple.

¹ tn A מִדְבָּר (midbar, “wilderness, desert”) refers to a dry region which is characterized by receiving less than twelve inches of rain per year. It therefore cannot support trees, yet may have sparse vegetation if it receives more than six inches of rain. If it receives less than six inches, then “desert” is an appropriate term (usually not a sandy desert). Most cases of the term are rendered as “wilderness” in NET. Here it refers to the southern border of the nation which stretches down into Sinai.