² tn For this construction, see Job 27:5.

³ tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.

⁴ tn Heb “in the day of trouble” (see Ps 27:5).

⁴ tn The word מִשְׁפָּט (mishpat) usually means “judgment; decision.” Here it means “lawsuit” (and so a metonymy of effect gave rise to this usage; see Num 27:5; 2 Sam 15:4).

² tn Or “was unfaithful to him.” Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).

¹ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

¹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

³ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

¹ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

³ tn Or “You have deceived.” The Hiphil of נָשָׁא (nasha’, “to deceive”) is understood in a tolerative sense here: “to allow [someone] to be deceived.” IBHS 446 §27.5c notes that this function of the hiphil describes caused activity that is welcome to the undersubject, but unacceptable or disagreeable to a third party. Jerusalem and Judah welcomed the assurances of false prophets who deceived them. Although this was detestable to God, he allowed it.

² tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

³ tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”

⁹ tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).

² tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”

⁶ tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.

² tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

¹ tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.

¹ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

² tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.