⁵ tn The Qal infinitive absolute נָצוֹר (notsar, from נָצַר [nastar], “to guard”) is used in an imperatival sense as the following string of imperatives suggests. The imperatival use of the infinitive absolute is often used to introduce a series of imperatives with special urgency (e.g., Deut 1:16; 2 Sam 24:12; 2 Kgs 5:10). See IBHS 593-94 §35.5.1; R. J. Williams, Hebrew Syntax, 42, §211.

⁴ tn Heb “flash of a sword.” Alternately, “swords flash.” Although לַהַב (lahav) can mean “blade” (Judg 3:22; 1 Sam 17:7), it means “flash [of the sword]” here (e.g., Hab 3:11; see HALOT 520 s.v.) as suggested by its parallelism with וּבְרַק (uvÿraq, “flashing, gleaming point [of the spear]”); cf. Job 20:25; Deut 32:41; Hab 3:11; Ezek 21:15.

² sn The expression the sword…will devour you is an example of personification; the sword is frequently portrayed as consuming or devouring a defeated enemy (Deut 32:42; 2 Sam 2:26; 11:25; 18:8; Hos 11:6; Jer 2:30; 12:12); see BDB 37 s.v. אָכַל 4; HALOT 46 s.v. אכל.

¹ tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).

¹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

¹ tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).

⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

³ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

² sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

² tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.

² tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

³ sn The verb צוּר (tsur, “to surround, encircle, enclose”) is often used in military contexts in reference to the siege or defense of a fortress city: (1) setting up military positions (siege walls) to surround a besieged city (e.g., Isa 29:3); (2) encircling and laying siege to a city (e.g., Deut 20:12, 19; 2 Sam 11:1; 1 Kgs 15:27; 16:17; 20:1; 2 Kgs 6:24-25; 17:5; 19:9; 24:11; 1 Chr 20:1; Isa 21:2; 29:3; Jer 21:4, 9; 32:2; 37:5; 39:1; Ezek 4:3; Dan 1:1); (3) enclosing a city with sentries (e.g., Isa 29:3); (4) shutting a person within a city (1 Sam 23:8; 2 Sam 20:15; 2 Kgs 16:5); and (5) barricading a city door shut to prevent the city from being broken into and conquered (e.g., Song 8:7) (HALOT 1015 s.v. I צור).

¹ tn Heb “the sea was walking and storming.” The two participles הוֹלֵךְ וְסֹעֵר (holekh vÿso’er, “walking and storming”) form an idiom that means “the storm was growing worse and worse.” When the participle הוֹלֵךְ precedes another participle with vav, it often denotes the idea of “growing, increasing” (BDB 233 s.v. הָלַךְ 4.d; e.g., Exod 19:19; 1 Sam 2:26; 2 Sam 3:1; 15:12; 2 Chr 17:12; Esth 9:4; Prov 4:18; Eccl 1:6). For example, “the power of David grew stronger and stronger (הֹלֵךְ וְחָזֵק, holek vÿkhazeq; “was walking and becoming strong”), while the dynasty of Saul grew weaker and weaker (הֹלְכִים וְדַלִּים, holÿkhim vÿdallim; “was walking and becoming weak”)” (2 Sam 3:1; see IBHS 625-26 §37.6d).

¹ tn Heb “of bloods.” The plural noun דָּמִים (damim, “bloods”) connotes “bloodshed” or “blood guilt” (BDB 196-97 s.v. דָּם 2.f; HALOT 224-25 s.v. דָּם 5; DCH 2:443-47 s.v. דָּם). Human blood in its natural state in the body is generally designated by the singular form דָּם (dam, “blood”); after it has been spilled, the plural form is used to denote the abundance of blood in quantity (IBHS 119-20 §7.4.1; BDB 196-97 s.v. דָּם 2.f). The plural is often used with the verb שָׁפַךְ (shafakh, “to spill, to shed”) to connote bloodshed (Gen 9:6; 37:22; Lev 17:4; Num 35:33; Deut 21:7; 1 Sam 25:31; 1 Kgs 18:28; 2 Kgs 21:16; 24:4; 1 Chr 22:8; Ezek 16:38; 22:4, 6, 9, 12, 27; 23:45; 33:25; 36:18; Prov 1:16). The plural often denotes bloodshed (Gen 4:10; 2 Sam 3:27, 28; 16:8; 20:12; 1 Kgs 2:5; 2 Kgs 9:7, 26, 33; 2 Chr 24:25; Job 16:18; Isa 1:15; 4:4; 9:4; 26:21; 33:15; 34:3, 6, 7; Ezek 7:23; 16:6, 9, 36; 21:37; 22:13; 24:8; Hos 1:4; 4:2; Hab 2:8, 12, 17; Mic 3:10; Zech 9:7) or blood-guilt (Exod 22:1; Lev 20:9; Num 35:27; Deut 19:10; 22:8; Judg 9:24; 1 Sam 25:26, 33; 2 Sam 21:1; Isa 33:15; Ezek 9:9). The term can refer to murder (2 Sam 16:7, 8; Pss 5:7; 26:9; 55:24; 59:3; 139:10; Prov 29:10) or more generally, connote social injustice, cruelty, and oppression (Deut 21:8, 9; 1 Sam 19:5; 2 Kgs 21:6; 24:4; Pss 94:21; 106:38; Prov 6:17; Isa 59:7; Jer 7:6; 22:3; Joel 4:19; Jonah 1:14). The term may refer to blood that has been shed in war (1 Kgs 2:5) and the unnecessary shedding of blood of one’s enemy (1 Kgs 2:31), which is probably the intended meaning here. The phrase “city of bloodshed” (עִיר דָּמִים [’ir damim], “city of bloods”) is used elsewhere to describe a city held guilty before God of blood-guilt and about to be judged by God (Ezek 22:2; 24:6).

⁶ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

¹ tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

² tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.

⁶ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

¹ tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (vÿlo’-shat libbo gam-lazo’t), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Ps 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.

¹ tn The word is טוֹטָפֹת (totafot, “frontlets”). The etymology is uncertain, but the word denotes a sign or an object placed on the forehead (see m. Shabbat 6:1). The Gemara interprets it as a band that goes from ear to ear. In the Targum to 2 Sam 1:10 it is an armlet worn by Saul (see S. R. Driver, Exodus, 110). These bands may have resembled the Egyptian practice of wearing as amulets “forms of words written on folds of papyrus tightly rolled up and sewn in linen” (W. C. Kaiser, Jr., “Exodus,” EBC 2:384).