² tn On this term see BDAG 800 s.v. <span class="greek">περίεργοςspan> 2.

¹ tn <i>Hebi> “the sons of Judah, carrying shield and spear, [were] 6,800 armed for battle.”

¹ tn <i>Hebi> “prepared things,” “impending things.” See BDB 800 s.v. <span class="hebrew">עָתִידspan>.

² tn <i>Hebi> “and Jeroboam arranged with him [for] battle with 800,000 chosen men, strong warrior[s].”

³ tc The parallel text in <data ref="Bible:2Sa 24:9">2 Sam 24:9data> has variant figures: “In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers.”

² tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

¹ tn See the note on the word “talents” in <data ref="Bible:1Ch 19:6">19:6data>. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver.

¹ sn <i>Ben Hadadi> was a common name borne by a number of the kings of Damascus, e.g., one during the time of Asa around 900 <span class="smcaps">b.c.span> (cf. <data ref="Bible:1Ki 15:18-20">1 Kgs 15:18-20data>), one a little later during the time of Omri and Ahab around 850 (<data ref="Bible:1Ki 20">1 Kgs 20data>), and one during the time of Jehoash about 800 (<data ref="Bible:2Ki 13:24-25">2 Kgs 13:24-25data>).

¹ tn See the note on the word “talents” in <data ref="Bible:1Ch 19:6">19:6data>. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, the people donated 168.3 tons (153,000 kg) of gold, 336.5 tons (306,000 kg) of silver, 605.7 tons (550,800 kg) of bronze, and 3,365 tons (3,060,000 kg) of iron.

¹ sn <i>Aroeri> is probably the Aroer located a few miles south and west of Dibon on the edge of the Arnon River. It had formerly been the southern border of Sihon, king of Heshbon, and had been allotted to the tribe of Reuben (<data ref="Bible:Jos 13:16">Josh 13:16data>). However, this whole territory had been taken over by the Arameans (<data ref="Bible:2Ki 10:33">2 Kgs 10:33data>; c. 842-800 <span class="smcaps">b.c.span>), then by the Assyrians (<data ref="Bible:Is 15-16">Isa 15-16data>; c. 715-713 <span class="smcaps">b.c.span>), and at this time was in the hands of the Moabites.

⁶ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see <data ref="Bible:Is 22:21">Isa 22:21data> and <data ref="Bible:Job 29:16">Job 29:16data>. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 <span class="smcaps">b.c.span>) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 <span class="smcaps">b.c.span>) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See <i>ANETi> 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see <data ref="Bible:1Ki 1:31">1 Kgs 1:31data>; <data ref="Bible:Ps 21:4-6">Pss 21:4-6data>; <data ref="Bible:Ps 61:6-7">61:6-7data>; <data ref="Bible:Ps 72:5">72:5data>, <data ref="Bible:Ps 72:17">17data>). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

³ tn This phrase constitutes an allusion to <data ref="Bible:Da 7:13">Dan 7:13data>. Concerning <span class="greek">υἱὸς τοῦ ἀνθρώπουspan> (<span class="translit">huios tou anthrōpouspan>), BDAG 1026 s.v. <span class="greek">υἱόςspan> 2.d.<span class="greek">γspan> says: “<span class="greek">ὁ υἱὸς τοῦ ἀνθρώπουspan> lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: <data ref="Bible:Ac 7:56">Ac 7:56data>…Rv <data ref="Bible:Re 1:13">1:13data>; <data ref="Bible:Re 14:14">14:14data> (both after <data ref="Bible:Da 7:13">Da 7:13data>…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to <data ref="Bible:Da 7:13">Daniel 7:13data> and not to “the son of man” found in gospel traditions (e.g., <data ref="Bible:Mk 8:31">Mark 8:31data>; <data ref="Bible:Mk 9:12">9:12data>; cf. D. E. Aune, <i>Revelationi> [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as <i>definitei>, involving allusions to <data ref="Bible:Da 7:13">Dan 7:13data> and “the son of man” gospel traditions (see G. K. Beale, <i>Revelationi> [NIGTC], 771-72; NRSV).

¹ tn This phrase constitutes an allusion to <data ref="Bible:Da 7:13">Dan 7:13data>. Concerning <span class="greek">υἱὸς τοῦ ἀνθρώπουspan> (<span class="translit">huios tou anthrōpouspan>), BDAG 1026 s.v. <span class="greek">υἱόςspan> 2.d.<span class="greek">γspan> says: “<span class="greek">ὁ υἱὸς τοῦ ἀνθρώπουspan> lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: <data ref="Bible:Ac 7:56">Ac 7:56data>…Rv <data ref="Bible:Re 1:13">1:13data>; <data ref="Bible:Re 14:14">14:14data> (both after <data ref="Bible:Da 7:13">Da 7:13data>…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to <data ref="Bible:Da 7:13">Daniel 7:13data> and not to “the son of man” found in gospel traditions (e.g., <data ref="Bible:Mk 8:31">Mark 8:31data>; <data ref="Bible:Mk 9:12">9:12data>; cf. D. E. Aune, <i>Revelationi> [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as <i>definitei>, involving allusions to <data ref="Bible:Da 7:13">Dan 7:13data> and “the son of man” gospel traditions (see G. K. Beale, <i>Revelationi> [NIGTC], 771-72; NRSV).