Genesis 10:1-32

The Table of Nations

10:1 This is the account ¹  of Noah’s sons Shem, Ham, and Japheth. Sons ²  were born ³  to them after the flood.

10:2 The sons of Japheth ⁴  were Gomer, ⁵  Magog, ⁶  Madai, ⁷  Javan, ⁸  Tubal, ⁹  Meshech, ¹⁰  and Tiras. ¹¹  10:3 The sons of Gomer were ¹²  Askenaz, ¹³  Riphath, ¹⁴  and Togarmah. ¹⁵  10:4 The sons of Javan were Elishah, ¹⁶  Tarshish, ¹⁷  the Kittim, ¹⁸  and the Dodanim. ¹⁹  10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

10:6 The sons of Ham were Cush, ²⁰  Mizraim, ²¹  Put, ²²  and Canaan. ²³  10:7 The sons of Cush were Seba, ²⁴  Havilah, ²⁵  Sabtah, ²⁶  Raamah, ²⁷  and Sabteca. ²⁸  The sons of Raamah were Sheba ²⁹  and Dedan. ³⁰ 

10:8 Cush was the father of ³¹  Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter ³²  before the Lord. ³³  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions ³⁴  of his kingdom were Babel, ³⁵  Erech, ³⁶  Akkad, ³⁷  and Calneh ³⁸  in the land of Shinar. ³⁹  10:11 From that land he went ⁴⁰  to Assyria, ⁴¹  where he built Nineveh, ⁴²  Rehoboth-Ir, ⁴³  Calah, ⁴⁴  10:12 and Resen, which is between Nineveh and the great city Calah. ⁴⁵ 

10:13 Mizraim ⁴⁶  was the father of ⁴⁷  the Ludites, ⁴⁸  Anamites, ⁴⁹  Lehabites, ⁵⁰  Naphtuhites, ⁵¹  10:14 Pathrusites, ⁵²  Casluhites ⁵³  (from whom the Philistines came), ⁵⁴  and Caphtorites. ⁵⁵ 

10:15 Canaan was the father of ⁵⁶  Sidon his firstborn, ⁵⁷  Heth, ⁵⁸  10:16 the Jebusites, ⁵⁹  Amorites, ⁶⁰  Girgashites, ⁶¹  10:17 Hivites, ⁶²  Arkites, ⁶³  Sinites, ⁶⁴  10:18 Arvadites, ⁶⁵  Zemarites, ⁶⁶  and Hamathites. ⁶⁷  Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended ⁶⁸  from Sidon ⁶⁹  all the way to ⁷⁰  Gerar as far as Gaza, and all the way to ⁷¹  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

10:21 And sons were also born ⁷²  to Shem (the older brother of Japheth), ⁷³  the father of all the sons of Eber.

10:22 The sons of Shem were Elam, ⁷⁴  Asshur, ⁷⁵  Arphaxad, ⁷⁶  Lud, ⁷⁷  and Aram. ⁷⁸  10:23 The sons of Aram were Uz, Hul, Gether, and Mash. ⁷⁹  10:24 Arphaxad was the father of ⁸⁰  Shelah, ⁸¹  and Shelah was the father of Eber. ⁸²  10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, ⁸³  and his brother’s name was Joktan. 10:26 Joktan was the father of ⁸⁴  Almodad, ⁸⁵  Sheleph, ⁸⁶  Hazarmaveth, ⁸⁷  Jerah, ⁸⁸  10:27 Hadoram, Uzal, ⁸⁹  Diklah, ⁹⁰  10:28 Obal, ⁹¹  Abimael, ⁹²  Sheba, ⁹³  10:29 Ophir, ⁹⁴  Havilah, ⁹⁵  and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to ⁹⁶  Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ⁹⁷  over the earth after the flood.

Genesis 12:2-3

12:2 Then I will make you ⁹⁸  into a great nation, and I will bless you, ⁹⁹ 

and I will make your name great, ¹⁰⁰ 

so that you will exemplify divine blessing. ¹⁰¹ 

12:3 I will bless those who bless you, ¹⁰² 

but the one who treats you lightly ¹⁰³  I must curse,

and all the families of the earth will bless one another ¹⁰⁴  by your name.”

Joshua 22:22

22:22 “El, God, the Lord! ¹⁰⁵  El, God, the Lord! He knows the truth! ¹⁰⁶  Israel must also know! If we have rebelled or disobeyed the Lord, ¹⁰⁷  don’t spare us ¹⁰⁸  today!

Psalms 44:21

44:21 would not God discover it,

for he knows ¹⁰⁹  one’s thoughts? ¹¹⁰ 

John 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ¹¹¹  2:25 He did not need anyone to testify about man, ¹¹²  for he knew what was in man. ¹¹³ 

John 21:17

21:17 Jesus ¹¹⁴  said ¹¹⁵  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹¹⁶  that Jesus ¹¹⁷  asked ¹¹⁸  him a third time, “Do you love me?” and said, ¹¹⁹  “Lord, you know everything. You know that I love you.” Jesus ¹²⁰  replied, ¹²¹  “Feed my sheep.

Acts 15:8

15:8 And God, who knows the heart, ¹²²  has testified ¹²³  to them by giving them the Holy Spirit just as he did to us, ¹²⁴ 

Hebrews 4:13

4:13 And no creature is hidden from God, ¹²⁵  but everything is naked and exposed to the eyes of him to whom we must render an account.

Revelation 2:23

2:23 Furthermore, I will strike her followers ¹²⁶  with a deadly disease, ¹²⁷  and then all the churches will know that I am the one who searches minds and hearts. I will repay ¹²⁸  each one of you ¹²⁹  what your deeds deserve. ¹³⁰ 

[10:1]  ¹ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ² sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ³ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:2]  ⁴ sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

[10:2]  ⁵ sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

[10:2]  ⁶ sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

[10:2]  ⁷ sn Madai was the ancestor of the Medes, who lived east of Assyria.

[10:2]  ⁸ sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

[10:2]  ⁹ sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹⁰ sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹¹ sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

[10:3]  ¹² sn The descendants of Gomer were all northern tribes of the Upper Euphrates.

[10:3]  ¹³ sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.

[10:3]  ¹⁴ sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.

[10:3]  ¹⁵ sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.

[10:4]  ¹⁶ sn The descendants of Elishah populated Cyprus.

[10:4]  ¹⁷ sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.

[10:4]  ¹⁸ sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.

[10:4]  ¹⁹ tc Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.

[10:6]  ²⁰ sn The descendants of Cush settled in Nubia (Ethiopia).

[10:6]  ²¹ sn The descendants of Mizraim settled in Upper and Lower Egypt.

[10:6]  ²² sn The descendants of Put settled in Libya.

[10:6]  ²³ sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

[10:7]  ²⁴ sn The descendants of Seba settled in Upper Egypt along the Nile.

[10:7]  ²⁵ sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

[10:7]  ²⁶ sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

[10:7]  ²⁷ sn The descendants of Raamah settled in southwest Arabia.

[10:7]  ²⁸ sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

[10:7]  ²⁹ sn Sheba became the name of a kingdom in southwest Arabia.

[10:7]  ³⁰ sn The name Dedan is associated with àUla in northern Arabia.

[10:8]  ³¹ tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

[10:9]  ³² tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ³³ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[10:10]  ³⁴ tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ³⁵ tn Or “Babylon.”

[10:10]  ³⁶ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ³⁷ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ³⁸ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ³⁹ sn Shinar is another name for Babylonia.

[10:11]  ⁴⁰ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ⁴¹ tn Heb “Asshur.”

[10:11]  ⁴² sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ⁴³ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ⁴⁴ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[10:12]  ⁴⁵ tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

[10:13]  ⁴⁶ sn Mizraim is the Hebrew name for Egypt (cf. NRSV).

[10:13]  ⁴⁷ tn Heb “fathered.”

[10:13]  ⁴⁸ sn The Ludites were African tribes west of the Nile Delta.

[10:13]  ⁴⁹ sn The Anamites lived in North Africa, west of Egypt, near Cyrene.

[10:13]  ⁵⁰ sn The Lehabites are identified with the Libyans.

[10:13]  ⁵¹ sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).

[10:14]  ⁵² sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

[10:14]  ⁵³ sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.

[10:14]  ⁵⁴ tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.

[10:14]  ⁵⁵ sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

[10:15]  ⁵⁶ tn Heb “fathered.”

[10:15]  ⁵⁷ sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.

[10:15]  ⁵⁸ tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

[10:16]  ⁵⁹ sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.

[10:16]  ⁶⁰ sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.

[10:16]  ⁶¹ sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).

[10:17]  ⁶² sn The Hivites were Canaanite tribes of a Hurrian origin.

[10:17]  ⁶³ sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.

[10:17]  ⁶⁴ sn The Sinites lived in Sin, another town in Lebanon.

[10:18]  ⁶⁵ sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  ⁶⁶ sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  ⁶⁷ sn The Hamathites lived in Hamath on the Orontes River.

[10:19]  ⁶⁸ tn Heb “were.”

[10:19]  ⁶⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ⁷⁰ tn Heb “as you go.”

[10:19]  ⁷¹ tn Heb “as you go.”

[10:21]  ⁷² tn Heb “And to Shem was born.”

[10:21]  ⁷³ tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.

[10:22]  ⁷⁴ sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.

[10:22]  ⁷⁵ sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.

[10:22]  ⁷⁶ sn The descendants of Arphaxad may have lived northeast of Nineveh.

[10:22]  ⁷⁷ sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.

[10:22]  ⁷⁸ sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.

[10:23]  ⁷⁹ tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”

[10:24]  ⁸⁰ tn Heb “fathered.”

[10:24]  ⁸¹ tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.

[10:24]  ⁸² sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).

[10:25]  ⁸³ tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[10:26]  ⁸⁴ tn Heb “fathered.”

[10:26]  ⁸⁵ sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

[10:26]  ⁸⁶ sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

[10:26]  ⁸⁷ sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

[10:26]  ⁸⁸ sn The name Jerah means “moon.”

[10:27]  ⁸⁹ sn Uzal was the name of the old capital of Yemen.

[10:27]  ⁹⁰ sn The name Diklah means “date-palm.”

[10:28]  ⁹¹ sn Obal was a name used for several localities in Yemen.

[10:28]  ⁹² sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”

[10:28]  ⁹³ sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.

[10:29]  ⁹⁴ sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

[10:29]  ⁹⁵ sn Havilah is listed with Ham in v. 7.

[10:30]  ⁹⁶ tn Heb “as you go.”

[10:32]  ⁹⁷ tn Or “separated.”

[12:2]  ⁹⁸ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ⁹⁹ sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ¹⁰⁰ tn Or “I will make you famous.”

[12:2]  ¹⁰¹ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[12:3]  ¹⁰² tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ¹⁰³ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ¹⁰⁴ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[22:22]  ¹⁰⁵ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

[22:22]  ¹⁰⁶ tn Heb “he knows.”

[22:22]  ¹⁰⁷ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

[22:22]  ¹⁰⁸ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

[44:21]  ¹⁰⁹ tn The active participle describes what is characteristically true.

[44:21]  ¹¹⁰ tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

[2:24]  ¹¹¹ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[2:25]  ¹¹² tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹¹³ tn See previous note on “man” in this verse.

[21:17]  ¹¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹¹⁵ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹¹⁶ tn Or “was sad.”

[21:17]  ¹¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹¹⁸ tn Grk “said to.”

[21:17]  ¹¹⁹ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹²⁰ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  ¹²¹ tn Grk “Jesus said to him.”

[15:8]  ¹²² sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹²³ tn Or “has borne witness.”

[15:8]  ¹²⁴ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[4:13]  ¹²⁵ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ¹²⁶ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ¹²⁷ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ¹²⁸ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ¹²⁹ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ¹³⁰ tn Grk “each one of you according to your works.”