² tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here.

¹ sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

² tn This verse is not actually a sentence in the Hebrew original but is a prepositioned object to the verb in v. 20, “I will hand them over.” This construction is called casus pendens in the older grammars and is used to call attention to a subject or object (cf. GKC 458 §143.d and compare the usage in 33:24). The same nondescript “I will punish” which was used to resolve the complex sentence in the previous verse has been chosen to introduce the objects here before the more specific “I will hand them over” in the next verse.

² sn Judging from v. 22 this was one of the winter months meaning that the reckoning is based on the calendar which starts with April rather than the one which starts with September (Nisan to Nisan rather than Tishri to Tishri). The ninth month would have been Kislev which corresponds roughly to December. According to Babylonian historical records this is the same year and the same month when Ashkelon was captured and sacked. The surrender of Jerusalem and the subsequent looting of the temple in the previous year (Dan 1:1) and the return of the menacing presence of Nebuchadnezzar in the near vicinity were probably the impetus for the fast.

¹ tn Or “you women of Rabbah”; Heb “daughters of Rabbah.” It is difficult to tell whether the word “daughters” is used here in the same sense that it has in v. 2 (see the translator’s note there) or in the literal sense of “daughters.” The former has been preferred because the cities themselves (e.g., Heshbon) are called to wail in the earlier part of the verse and the term “daughters” has been used in the previous verse of the surrounding villages.

¹ tn The words “They will report that” have been supplied in the translation to show the linkage between this verse and the previous one. This is still a part of the report of the messengers. The meaning of the word translated “reed marshes” has seemed inappropriate to some commentators because it elsewhere refers to “pools.” However, all the commentaries consulted agree that the word here refers to the reedy marshes that surrounded Babylon. (For a fuller discussion regarding the meaning of this word and attempts to connect it with a word meaning “fortress” see W. L. Holladay, Jeremiah [Hermeneia], 2:427.)

¹ tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufÿnehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.

² tc The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one or both of these would be present on a day of judgment, thus favoring the MT. Perhaps more significant is the absence of “the mountains” in the LXX. If the ר (resh) in הָרִים (harim, “the mountains” not “on the mountains”) were a ד (dalet), which is a common letter confusion, then it could be from the same root as the previous word, הֵד (hed), meaning “the day is near – with destruction, not joyful shouting.”

² tn Or “the Jewish authorities”; 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 refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

³ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

⁶ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

⁴ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

² tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

² tc The shorter reading, κυρίου (kuriou, “Lord”), is found in Ì⁴⁶ B 630 1739 pc; κυρίου ᾿Ιησοῦ (kuriou Ihsou, “Lord Jesus”) is read by Ì^61vid א Ψ Ï; κυρίου ᾿Ιησοῦ Χριστοῦ (kuriou Ihsou Cristou, “Lord Jesus Christ”) by D pc; and κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ (kuriou Jhmwn Ihsou Cristou, “our Lord Jesus Christ”) by A F G P 33 al. The shorter reading is preferred as the reading that best explains the other readings, especially in view of the mention of “Jesus” twice in the previous verse.

² tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).

² sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).

³ sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.

² tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.

¹ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

¹ sn The final virtue or character quality in this list is “love” (ἀγάπη, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.