¹ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

² tn Heb “it was good in the eyes of the Lord.”

³ tn Heb “as time after time.”

⁴ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

⁵ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

⁶ tn Heb “living according to their tribes.”

⁷ tn Heb “and he took up his oracle and said.”

⁸ tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.

⁹ tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”

¹⁰ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

¹¹ tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.

¹² tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).

¹³ tn Heb “as valleys they spread forth.”

¹⁴ tn Or “rows of palms.”

¹⁵ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

¹⁶ tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.

¹⁷ tn Heb “many.”

¹⁸ sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.

¹⁹ sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.

²⁰ tn Heb “they will devour nations,” their adversaries.

²¹ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

²² sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

²³ tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”

²⁴ tn Heb “flee to your place.”

²⁵ tn Heb “I am not able to go beyond.”

²⁶ tn Heb “mouth.”

²⁷ tn Heb “from my heart.”

²⁸ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

²⁹ tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

³⁰ tn Heb “and he took up his oracle and said.”

³¹ tn Heb “near.”

³² sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

³³ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

³⁴ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

³⁵ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

³⁶ tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

³⁷ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

³⁸ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

³⁹ tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).

⁴⁰ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

⁴¹ tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

⁴² sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

⁴³ sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.

⁴⁴ tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.

⁴⁵ tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).

⁴⁶ tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.

⁴⁷ tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).

⁴⁸ tn Or “it will end in utter destruction.”

⁴⁹ tn Heb “place.”

⁵⁰ sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.

⁵¹ tn Heb “his name,” which here stands metonymically for God’s reputation.

⁵² tn Heb “make honorable his praise.”

⁵³ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

⁵⁴ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

⁵⁵ tn Or “see.”

⁵⁶ tn Or “acts” (see Ps 46:8).

⁵⁷ tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

⁵⁸ sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

⁵⁹ tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

⁶⁰ tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

⁶¹ tn Heb “[the] one who rules.”

⁶² tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

⁶³ tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

⁶⁴ tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).

⁶⁵ tn Heb “cause the voice of his praise to be heard.”

⁶⁶ tn Heb “the one who places our soul in life.”

⁶⁷ tn Or “indeed.”

⁶⁸ tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

⁶⁹ tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.

⁷⁰ tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).

⁷¹ sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

⁷² tn Heb “all of the fearers of God.”

⁷³ tn Heb “to him [with] my mouth I called.”

⁷⁴ tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.

⁷⁵ tn Heb “sin if I had seen in my heart.”

⁷⁶ tn Heb “blessed [be] God.”

⁷⁷ tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.

⁷⁸ tn Heb “did not turn aside my prayer and his loyal love with me.”

⁷⁹ sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

⁸⁰ tn Or “have mercy on us.”

⁸¹ tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.

⁸² tn Heb “may he cause his face to shine with us.”

⁸³ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

⁸⁴ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

⁸⁵ tn Or “peoples.”

⁸⁶ tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

⁸⁷ tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.

⁸⁸ tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

⁸⁹ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

⁹⁰ tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.

⁹¹ tn The words “as his special people” are supplied in the translation for clarification.

⁹² tn Or “settle” (NASB, NIV, NCV, NLT).

⁹³ tn Heb “house.”

⁹⁴ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

⁹⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

⁹⁶ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

⁹⁷ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

⁹⁸ tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line.

⁹⁹ tn Heb “it was striking down nations in fury [with] a blow without ceasing.” The participle (“striking down”) suggests repeated or continuous action in past time.

¹⁰⁰ tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time.

¹⁰¹ tn Heb “concerning you.”

¹⁰² tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.

¹⁰³ tn Heb “lay down” (in death); cf. NAB “laid to rest.”

¹⁰⁴ tn Heb “the [wood]cutter does not come up against us.”

¹⁰⁵ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

¹⁰⁶ tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

¹⁰⁷ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

¹⁰⁸ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

¹⁰⁹ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

¹¹⁰ tn Or “harps” (NAB, NIV, NRSV).

¹¹¹ tn Heb “under you maggots are spread out, and worms are your cover.”

¹¹² tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

¹¹³ tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

¹¹⁴ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

¹¹⁵ tn Heb “you, you said in your heart.”

¹¹⁶ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

¹¹⁷ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

¹¹⁸ tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.

¹¹⁹ sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

¹²⁰ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

¹²¹ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

¹²² tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

¹²³ tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

¹²⁴ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

¹²⁵ sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.

¹²⁶ tc The phrase “all of them” does not appear in the Qumran scroll 1QIsa^a.

¹²⁷ sn This refers to the typically extravagant burial of kings.

¹²⁸ tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.

¹²⁹ tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

¹³⁰ tn Heb “are clothed with.”

¹³¹ tn Heb “those going down to.”

¹³² tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.

¹³³ tn Heb “like a trampled corpse.” Some take this line with what follows.

¹³⁴ tn Heb “you will not be united with them in burial” (so NASB).

¹³⁵ tn Or “the place of slaughter for.”

¹³⁶ tn Heb “for the sin of their fathers.”

¹³⁷ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

¹³⁸ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

¹³⁹ tn Heb “descendant and child.”

¹⁴⁰ tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).

¹⁴¹ tn Heb “I will sweep her away with the broom of destruction.”

¹⁴² sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

¹⁴³ tn Heb “to break Assyria.”

¹⁴⁴ tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.

¹⁴⁵ tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.

¹⁴⁶ tn Heb “and this is the hand that is outstretched over all the nations.”

¹⁴⁷ tn Or “For” (KJV, NASB, NIV, NRSV).

¹⁴⁸ tn Heb “His hand is outstretched and who will turn it back?”

¹⁴⁹ sn Perhaps 715 b.c., but the precise date is uncertain.

¹⁵⁰ tn Heb “this oracle came.”

¹⁵¹ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

¹⁵² tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

¹⁵³ tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).

¹⁵⁴ tn Heb “your remnant” (so NAB, NRSV).

¹⁵⁵ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

¹⁵⁶ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

¹⁵⁷ sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

¹⁵⁸ tn Or “put away.”

¹⁵⁹ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

¹⁶⁰ tn Grk “getting rid of…yearn for.”

¹⁶¹ tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

¹⁶² tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

¹⁶³ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

¹⁶⁴ tn Grk “have tasted that the Lord is kind.”

¹⁶⁵ sn A quotation from Ps 34:8.

¹⁶⁶ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

¹⁶⁷ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

¹⁶⁸ tn Grk “chosen, priceless.”

¹⁶⁹ tn Grk “unto a holy priesthood to offer.”

¹⁷⁰ tn Grk “it contains,” “it stands.”

¹⁷¹ tn Grk “chosen, priceless.”

¹⁷² tn Grk “the one who believes.”

¹⁷³ tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

¹⁷⁴ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

¹⁷⁵ sn A quotation from Isa 28:16.

¹⁷⁶ tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.

¹⁷⁷ tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).

¹⁷⁸ tn Grk “the head of the corner.”

¹⁷⁹ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

¹⁸⁰ tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.

¹⁸¹ sn A quotation from Isa 8:14.

¹⁸² tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁸³ tn Grk “to which they were also destined.”

¹⁸⁴ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

¹⁸⁵ tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁸⁶ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

¹⁸⁷ tn Grk “keeping your conduct good.”

¹⁸⁸ tn Grk “the Gentiles,” used here of those who are not God’s people.

¹⁸⁹ tn Grk “in order that in what they malign you.”

¹⁹⁰ tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

¹⁹¹ tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.

¹⁹² tn Grk “those sent by him.”

¹⁹³ tn Grk “for the punishment…and the praise.”

¹⁹⁴ tn Grk “because thus it is God’s will.”

¹⁹⁵ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

¹⁹⁶ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

¹⁹⁷ tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”

¹⁹⁸ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

¹⁹⁹ tn Grk “being subject,” but continuing the sense of command from vs. 13.

²⁰⁰ tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.

²⁰¹ tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì⁷² [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 Ï lat co), and best explains the rise of the other readings.

tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.

²⁰² tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

²⁰³ tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁰⁴ sn A quotation from Isa 53:9.

²⁰⁵ tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁰⁶ tn Grk “he did not threaten, but.”

²⁰⁷ sn An allusion to Isa 53:7.

²⁰⁸ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

²⁰⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²¹⁰ sn A quotation from Isa 53:4, 12.

²¹¹ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

²¹² tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²¹³ tn Grk the singular: “wound”; “injury.”

²¹⁴ sn A quotation from Isa 53:5.

²¹⁵ sn A quotation from Isa 53:6.