³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

² tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

³ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

¹ sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

¹ sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

² tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

² sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”

² tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.

² tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.

² tn The word means something like “recovery,” or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them.

² tn The verb has to be supplied in this line, for the MT has “and my explanation in your ears.” In the verse, both “word” and “explanation” are Aramaisms (the latter appearing in Dan 5:12 for the explanation of riddles).

¹ tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.

¹ tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.

¹ tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12; Isa 49:8).

² tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b); see, e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5.

¹ tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).

¹⁰ tn Following the verb הָיָה (hayah, “to be”), the preposition ל (lamed) designates a transition into a new state or condition: “to become” (BDB 512 s.v. לְ 4.a; e.g., Gen 2:7; 1 Sam 9:16; 15:1).

² tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

⁵ sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

² tn The word רָקָב (raqav) is used elsewhere in the Bible of dry rot in a house, or rotting bones in a grave. It is used in parallelism with “moth” both here and in Hos 5:12. The LXX has “like a wineskin.” This would be from רֹקֶב (roqev, “wineskin”). This word does not occur in the Hebrew Bible, but is attested in Sir 43:20 and in Aramaic. The change is not necessary.