¹ sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).

² tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

³ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

⁴ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

⁵ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

⁶ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

⁷ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

⁸ tn Heb “word.”

⁹ tn Heb “and thus you shall speak.”

¹⁰ tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.

¹¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

¹² tn Heb “took up.”

¹³ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

¹⁴ sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

¹⁵ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

¹⁶ tn The imperfect tense should here be classified as a potential imperfect.

¹⁷ tn Heb “him,” but here it refers to the Israelites (Israel).

¹⁸ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

¹⁹ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

²⁰ tn The question is again rhetorical; it means no one can count them – they are innumerable.

²¹ tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

²² sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.

²³ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

²⁴ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

²⁵ sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.

²⁶ tn Heb “my latter end.”

²⁷ tn Heb “his.”

²⁸ tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.

²⁹ tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.

³⁰ tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.

³¹ tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר.

³² tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.

³³ tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.

³⁴ tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”

³⁵ tn Heb “and he built.”

³⁶ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

³⁷ tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the Lord] there.”

³⁸ tn Heb “word.”

³⁹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

⁴⁰ tn Heb “he.” The antecedent has been supplied in the translation for clarity.

⁴¹ tn Heb “took up.”

⁴² tn The verb probably means “pay attention” in this verse.

⁴³ tn Heb “son of man.”

⁴⁴ tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

⁴⁵ tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.

⁴⁶ sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

⁴⁷ tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

⁴⁸ tn These could be understood as impersonal and so rendered “no one has discovered.”

⁴⁹ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

⁵⁰ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

⁵¹ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

⁵² tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.

⁵³ sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).

⁵⁴ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

⁵⁵ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

⁵⁶ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

⁵⁷ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

⁵⁸ tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.

⁵⁹ sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.

⁶⁰ tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother.

⁶¹ tn The same construction now works with “nor bless them at all.” The two together form a merism – “don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either.

⁶² tn Heb “answered and said.”

⁶³ tn This first clause, “all that the Lord speaks” – is a noun clause functioning as the object of the verb that comes at the end of the verse. It is something of an independent accusative case, since it is picked up with the sign of the accusative: “all that the Lord speaks, it I must do.”

⁶⁴ tn Heb “be pleasing in the eyes of God.”

⁶⁵ sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.

⁶⁶ tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).

⁶⁷ sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.

⁶⁸ tn Heb “my voice.”

⁶⁹ tn The imperfect verbal form is used here to express the psalmist’s request.

⁷⁰ tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.

⁷¹ tn Heb “workers of wickedness.”

⁷² tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

⁷³ tn Heb “a bitter word.”

⁷⁴ tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

⁷⁵ tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

⁷⁶ tn Heb “they give strength to themselves, an evil matter [or “word”].”

⁷⁷ tn Heb “they report about hiding.”

⁷⁸ tn Heb “they say.”

⁷⁹ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

⁸⁰ tn Heb “search out, examine,” which here means (by metonymy) “devise.”

⁸¹ tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

⁸² tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

⁸³ tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

⁸⁴ tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.

⁸⁵ tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.

⁸⁶ tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).

⁸⁷ tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.

⁸⁸ tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.

⁸⁹ tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyir’u, “and they will see”) instead of וַיִּירְאוּ (vayyirÿ’u, “and they will proclaim”).

⁹⁰ tn Heb “the work of God,” referring to the judgment described in v. 7.

⁹¹ tn Heb “upright in heart.”

⁹² tn That is, about the Lord’s accomplishments on their behalf.

⁹³ sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

⁹⁴ tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”

⁹⁵ tn Heb “O one who hears prayer.”

⁹⁶ tn Heb “to you all flesh comes.”

⁹⁷ tn Heb “the records of sins are too strong for me.”

⁹⁸ tn Or “make atonement for.”

⁹⁹ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

¹⁰⁰ tn Heb “[whom] you bring near [so that] he might live [in] your courts.”

¹⁰¹ tn Or “temple.”

¹⁰² tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

¹⁰³ tn Heb “a source of confidence [for] all the ends of the earth.”

sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.

¹⁰⁴ tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.

¹⁰⁵ tn Heb “[the] one who establishes [the] mountains by his power.”

¹⁰⁶ tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”

¹⁰⁷ tn Heb “the roar of the seas.”

¹⁰⁸ sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).

¹⁰⁹ tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.

¹¹⁰ tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.

¹¹¹ tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”

¹¹² tn Heb “you greatly enrich it.”

¹¹³ tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).

¹¹⁴ tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.

¹¹⁵ tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.

¹¹⁶ tn Heb “saturating” [the form is an infinitive absolute].

¹¹⁷ tn Heb “flatten, cause to sink.”

¹¹⁸ tn Heb “trenches,” or “furrows.”

¹¹⁹ tn Heb “soften it,” that is, the earth.

¹²⁰ tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.

¹²¹ tn Heb “your good,” which refers here to agricultural blessings.

¹²² tn Heb “and your paths drip with abundance.”

¹²³ tn Heb “drip.”

¹²⁴ tn That is, with rich vegetation that brings joy to those who see it.

¹²⁵ sn Isa 13-23 contains a series of judgment oracles against various nations. It is likely that Israel, not the nations mentioned, actually heard these oracles. The oracles probably had a twofold purpose. For those leaders who insisted on getting embroiled in international politics, these oracles were a reminder that Judah need not fear foreign nations or seek international alliances for security reasons. For the righteous remnant within the nation, these oracles were a reminder that Israel’s God was indeed the sovereign ruler of the earth, worthy of his people’s trust.

¹²⁶ tn Heb “The message [traditionally, “burden”] [about] Babylon which Isaiah son of Amoz saw.”

¹²⁷ sn The Lord is speaking here (see v. 3).

¹²⁸ tn Heb “my consecrated ones,” i.e., those who have been set apart by God for the special task of carrying out his judgment.

¹²⁹ tn Heb “my warriors with respect to my anger.”

¹³⁰ tn Heb “the boasting ones of my pride”; cf. ASV, NASB, NRSV “my proudly exulting ones.”

¹³¹ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

¹³² tn Heb “a sound, a roar [is] on the mountains, like many people.”

¹³³ tn Heb “a sound, tumult of kingdoms.”

¹³⁴ tn Heb “from the end of the sky.”

¹³⁵ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

¹³⁶ tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.

¹³⁷ tn Heb “the day of the Lord” (so KJV, NAB).

¹³⁸ tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.

sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with שָׁדַיִם [shadayim, “breasts”] suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד [shadad, “destroy”] here in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus El, “God”) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Last but not least, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which Heb. שַׁד [shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally depict God as the sovereign judge who, in Canaanite style, rules from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

¹³⁹ tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”

¹⁴⁰ tn Heb “melts” (so NAB).

¹⁴¹ tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.

¹⁴² tn Heb “the day of the Lord.”

¹⁴³ tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

¹⁴⁴ tn Heb “making desolate.”

¹⁴⁵ tn Or “land” (KJV, NAB, NASB, NIV, NLT).

¹⁴⁶ tn Heb “do not flash forth their light.”

¹⁴⁷ tn Heb “does not shed forth its light.”

¹⁴⁸ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

¹⁴⁹ tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

¹⁵⁰ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

¹⁵¹ tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.

¹⁵² tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

¹⁵³ tn Heb “from its place” (so NAB, NASB, NIV, NCV).

¹⁵⁴ tn Heb “and in the day of the raging of his anger.”

¹⁵⁵ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

¹⁵⁶ tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

¹⁵⁷ tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.

¹⁵⁸ tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”

¹⁵⁹ tn Heb “against them”; NLT “against Babylon.”

¹⁶⁰ sn They cannot be bought off, for they have a lust for bloodshed.

¹⁶¹ tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.

¹⁶² tn Heb “the fruit of the womb.”

¹⁶³ tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.

¹⁶⁴ tn Or “most beautiful” (NCV, TEV).

¹⁶⁵ tn Heb “the beauty of the pride of the Chaldeans.”

sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century b.c. Their most famous king, Nebuchadnezzar, conquered Judah in 605 b.c. and destroyed Jerusalem in 586 b.c.

¹⁶⁶ tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.

¹⁶⁷ tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.

¹⁶⁸ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

¹⁶⁹ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

¹⁷⁰ tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.

¹⁷¹ tn The word “ruined” is supplied in the translation for clarification.

¹⁷² tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).

¹⁷³ tn Heb “will skip there.”

¹⁷⁴ tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).

¹⁷⁵ tn Heb “near to come is her time.”

¹⁷⁶ sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689 b.c. when the Assyrians under Sennacherib sacked and desecrated the city (this event is alluded to in 23:13). This may have been an initial phase in the fulfillment of the prophecy, but the reference to the involvement of the Medes (v. 17) and the suggestion that Babylon’s demise will bring about the restoration of Israel (14:1-2) indicate that the fall of Babylon to the Medes and Persians in 538 b.c. is the primary focus of the prophecy. (After all, the Lord did reveal to Isaiah that the Chaldeans [not the Assyrians] would someday conquer Jerusalem and take the people into exile [see 39:5-7].) However, the vivid picture of destruction in vv. 15-22 raises a problem. The Medes and Persians did not destroy the city; in fact Cyrus’ takeover of Babylon, though preceded by a military campaign, was relatively peaceful and even welcomed by some Babylonian religious officials. How then does one explain the prophecy’s description of the city’s violent fall? As noted above, the events of 689 b.c. and 538 b.c. may have been merged in the prophecy. However, it is more likely that the language is stylized and exaggerated for rhetorical effect. See Isa 34:11-15; Jer 50:39-40 (describing Babylon’s fall in 538 b.c.); 51:36-37 (describing Babylon’s fall in 538 b.c.); Zeph 2:13-15; the extra-biblical Sefire treaty curses; and Ashurbanipal’s description of the destruction of Elam in his royal annals. In other words, the events of 538 b.c. essentially, though not necessarily literally, fulfill the prophecy.

¹⁷⁷ tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

¹⁷⁸ tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

¹⁷⁹ tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.

¹⁸⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

¹⁸¹ tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.

¹⁸² sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

¹⁸³ tn Grk “be multiplied to you.”

¹⁸⁴ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

¹⁸⁵ tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

¹⁸⁶ tn Grk “into,” continuing the description of v. 3 without an “and.”

¹⁸⁷ tn Grk “in which you exult.”

¹⁸⁸ tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most mss (Ì⁷² א² A C P Ψ 048 33 1739 Ï) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA²⁷ has the verb in brackets, indicating doubts as to its authenticity.

tn Grk “Though now, for a little while if necessary, you may have to suffer.”

¹⁸⁹ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.

¹⁹⁰ tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

¹⁹¹ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

¹⁹² tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

¹⁹³ tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁹⁴ tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁹⁵ tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.

¹⁹⁶ tn Grk “glorified.”

¹⁹⁷ tn Grk “about which salvation.”

¹⁹⁸ sn Prophets refers to the OT prophets.

¹⁹⁹ tn Grk “who prophesied about the grace that is to/for you.”

²⁰⁰ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

²⁰¹ tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.

sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.

²⁰² tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

²⁰³ tn Grk “the glories after these things.”

²⁰⁴ tn Grk “to whom [pl.] it was revealed.”

²⁰⁵ tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.

²⁰⁶ tn Grk “having bound up…, being sober, set your hope…”

²⁰⁷ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

²⁰⁸ tn Or “do not be conformed to”; Grk “not being conformed to.”

²⁰⁹ tn Grk “the former lusts in your ignorance.”

²¹⁰ sn A quotation from Lev 19:2.

²¹¹ tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).

²¹² tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²¹³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

²¹⁴ tn Grk “at the last of the times.”

²¹⁵ tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuw, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuonta"; Ì⁷² א C P Ψ 1739 Ï), or the aorist participle πιστεύσαντες (pisteusante"; 33 pc), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.

tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²¹⁶ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

²¹⁷ tc Most later mss (P Ï) have διὰ πνεύματος (dia pneumato", “through the spirit”) after ἀληθείας (ajlhqeia", “truth”), while the words are lacking in a broad spectrum of early and important witnesses (Ì⁷² א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

²¹⁸ tn Grk “for sincere brotherly love.”

²¹⁹ tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.

²²⁰ tc A few mss (A B 1852 pc) lack καθαρᾶς (kaqaras, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (Ì⁷² א* C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.

²²¹ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

²²² tn Or “a wildflower.”

²²³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

²²⁴ sn A quotation from Isa 40:6, 8.