² tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

¹ tn Heb, “the sheep of my pasture, you are human.” See 36:37-38 for a similar expression. The possessive pronoun “my” is supplied in the translation to balance “I am your God” in the next clause.

³ tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”

¹ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

⁵ sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

¹ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

¹ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

⁴ sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

¹ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

³ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

² tn Heb “I looked, I received instruction.” There are four verbs in the two parts of this verse: “I saw…I set…I saw…I received.” It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (ו) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav – “when I saw, I put.” The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here – “[when] I saw, I received.”

¹ tn Heb “and it will/may be yet my comfort.” The comfort or consolation that he seeks, that he wishes for, is death. The next colon in the verse simply intensifies this thought, for he affirms if that should happen he would rejoice, in spite of what death involves. The LXX, apparently confusing letters (reading עִיר [’ir, “city”] instead of עוֹד [’od, “yet”], which then led to the mistake in the next colon, חֵילָה [khelah, “its wall”] for חִילָה [khilah, “suffering”]), has “Let the grave be my city, upon the walls of which I have leaped.”

² tn The verb is the Hiphil of סָגַר (sagar, “to close; to shut”) and so here in this context it probably means something like “to shut in; to confine.” But this is a difficult meaning, and the sentence is cryptic. E. Dhorme (Job, 162) thinks this word and the next have to be antithetical, and so he suggests from a meaning “to keep confined” the idea of keeping a matter secret; and with the next verb, “to convene an assembly,” he offers “to divulge it.”

² tn Heb “How I would place you among the sons.” Israel appears to be addressed here contextually as the Lord’s wife (see the next verse). The pronouns of address in the first two lines are second feminine singular as are the readings of the two verbs preferred by the Masoretes (the Qere readings) in the third and fourth lines. The verbs that are written in the text in the third and fourth lines (the Kethib readings) are second masculine plural as is the verb describing Israel’s treachery in the next verse.

⁴ tn Heb “Though you rejoice, though you exult, you who have plundered my heritage, though you frolic like calves in a pasture and neigh like stallions, your mother…” The particle כִּי (ki) introduces a concessive protasis according to BDB 473 s.v. כִּי 2.c(a). Many interpret the particle as introducing the grounds for the next verse, i.e., “because…” The translation here will reflect the concessive by beginning the next verse with “But.” The long protasis has been broken up and restructured to better conform with contemporary English style.

² tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

¹ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

¹ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.