² tn The words “Things will go better for” are not in the text. They are supplied contextually as a means of breaking up the awkward syntax of the original which reads “The nation which brings its neck under the yoke of the king of Babylon and subjects itself to him, I will leave it…”

¹ sn The time for them to be rescued (Heb “that day”) is the day of deliverance from the trouble alluded to at the end of the preceding verse, not the day of trouble mentioned at the beginning. Israel (even the good figs) will still need to go through the period of trouble (cf. vv. 10-11).

² tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of armies the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here as in 34:1-2 to try to cut down on the confusion created by embedding quotations within quotations.

² tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.

² sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).

¹ tn The words “Go ahead and” are not in the text but are intended to suggest the ironical nature of the commands here. The Lord is again setting them up for a fall (v. 10). See the translator’s note on v. 4.

² tn Heb “they will go.” The pronoun and verb are feminine plural, indicating that the cities just mentioned are the antecedent of the pronoun and the subject of the verb. The translation makes this clear by stating the subject as “the cities.”

⁵ tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple).

¹ tn Heb “Arise and go!” These imperatives are rhetorical. Those who wrongly drove widows and orphans from their homes and land inheritances will themselves be driven out of the land (cf. Isa 5:8-17). This is an example of poetic justice.

¹ sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

¹ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

² sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

² sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

⁴ sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.

² sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

⁵ tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

³ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

² tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

² sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.