¹ tn Heb “was a great man before his master and lifted up with respect to the face.”

² tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.

³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

⁴ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

⁵ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

⁶ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).

⁷ tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).

⁸ tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”

⁹ tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.

¹⁰ tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”

¹¹ tn Heb “man of God” (also in vv. 15, 20).

¹² tn Heb “Let him come.”

¹³ tn Heb “will return to you.”

¹⁴ tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.

¹⁵ tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.

¹⁶ tn Heb “a great thing.”

¹⁷ tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

¹⁸ tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).

¹⁹ tn Heb “according to the word of the man of God.”

²⁰ tn Heb “and his skin was restored, like the skin of a small child.”

²¹ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

²² tn Heb “look.”

²³ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

²⁴ tn Heb “before whom I stand.”

²⁵ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

²⁶ tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”

²⁷ tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the Lord.”

²⁸ tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the Lord forgive your servant for this thing.”

sn Rimmon was the Syrian storm god. See M. Cogan and H. Tadmor, II Kings (AB), 65.

²⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

³⁰ tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.

³¹ tn Heb “said” (i.e., to himself).

³² tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”

³³ tn Heb “Is there peace?”

³⁴ tn Heb “peace.”

³⁵ tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

³⁶ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).

³⁷ tn Heb “Be resolved and accept two talents.”

³⁸ tn Heb “before him.”

³⁹ tn Heb “from their hand.”

⁴⁰ tn Heb “and he sent the men away and they went.”

⁴¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

⁴² tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.

⁴³ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

⁴⁴ tn Heb “cling to.”

⁴⁵ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

⁴⁶ tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.

⁴⁷ tn Or “petitions.”

⁴⁸ tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.

⁴⁹ tn For “even for kings” the Greek says simply “for kings.”

⁵⁰ tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.

⁵¹ tn Grk “who wants…” (but showing why such prayer is pleasing to God).

⁵² tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.

⁵³ tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.

⁵⁴ tn Grk “one mediator between God and mankind, the human, Christ Jesus.”

⁵⁵ sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.

⁵⁶ tc Most mss (א* D² H 33^vid Ï) have ἐν Χριστῷ (en Cristw) after λέγω (legw) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, important, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original.

⁵⁷ tn The word translated “men” here (ἀνήρ, anhr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.

⁵⁸ sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.

⁵⁹ sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).

⁶⁰ tc ‡ Most witnesses have καὶ τάς (kai tas; so D¹ Ψ 1881 Ï) or simply καί (א² D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA²⁷ has the καί in brackets, indicating doubts as to its authenticity.

⁶¹ tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”

⁶² tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

⁶³ tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁶⁴ tn Or “receive instruction.”

⁶⁵ sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.

⁶⁶ tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).

⁶⁷ tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en Jhsucia) is used in Greek literature either of absolute silence or of a quiet demeanor.

⁶⁸ tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.

⁶⁹ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).

⁷⁰ tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high infant mortality rate). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth – that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, swqhshtai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).

⁷¹ tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.

⁷² sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

⁷³ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

⁷⁴ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

⁷⁵ tn Heb “was made king over the kingdom of the Chaldeans.”

⁷⁶ tc This phrase, repeated from v. 1, is absent in Theodotion.

⁷⁷ tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.

⁷⁸ sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel.

⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁸⁰ tn Heb “face.”

⁸¹ tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

⁸² sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

⁸³ tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

⁸⁴ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

⁸⁵ tn Heb “in your name.” Another option is to translate, “as your representatives.”

⁸⁶ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

⁸⁷ tn Heb “people.”

⁸⁸ tn Heb “to you (belongs) righteousness.”

⁸⁹ tn Heb “and to us (belongs) shame of face like this day.”

⁹⁰ tn Heb “men.”

⁹¹ tn Heb “to us (belongs) shame of face.”

⁹² tn Heb “to the Lord our God (belong) compassion and forgiveness.”

⁹³ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

⁹⁴ tn Heb “to walk in.”

⁹⁵ tc The LXX and Vulgate have the singular.

⁹⁶ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

⁹⁷ tn Heb “by not paying attention to your voice.”

⁹⁸ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

⁹⁹ tn Heb “him.”

¹⁰⁰ tn Heb “he has fulfilled his word(s) which he spoke.”

¹⁰¹ tn Heb “our judges.”

¹⁰² tn Heb “who judged.”

¹⁰³ tn Heb “we have not pacified the face of.”

¹⁰⁴ tn Or “by gaining insight.”

¹⁰⁵ tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

¹⁰⁶ tn Or “righteous.”

¹⁰⁷ tn Heb “in all his deeds which he has done.”

¹⁰⁸ tn Heb “we have not listened to his voice.”

¹⁰⁹ tn Heb “with a powerful hand.”

¹¹⁰ tn Or “righteousness.”

¹¹¹ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

¹¹² tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

¹¹³ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

¹¹⁴ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

¹¹⁵ tn Heb “turn your ear.”

¹¹⁶ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

¹¹⁷ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

¹¹⁸ tn Heb “praying our supplications before you.”

¹¹⁹ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

¹²⁰ tn Heb “the holy mountain of my God.”

¹²¹ tn Heb “speaking in prayer.”

¹²² tn Heb “in the beginning.”

¹²³ tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.

¹²⁴ tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.

¹²⁵ tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”

¹²⁶ tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).

¹²⁷ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

¹²⁸ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

¹²⁹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

¹³⁰ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

¹³¹ tn Or “everlasting.”

¹³² sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

¹³³ tn Heb “vision and prophecy.” The expression is a hendiadys.

¹³⁴ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

¹³⁵ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

¹³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹³⁷ tn The word “arrives” is added in the translation for clarification.

¹³⁸ tn Heb “sevens” (also later in this line and in v. 26).

sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

¹³⁹ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

¹⁴⁰ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

¹⁴¹ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

¹⁴² tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

¹⁴³ sn Flood here is a metaphor for sudden destruction.

¹⁴⁴ tn Heb “one seven” (also later in this line).

¹⁴⁵ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

¹⁴⁶ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

¹⁴⁷ sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.

¹⁴⁸ tn Or “peoples” (see Ps 108:3).

¹⁴⁹ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

¹⁵⁰ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

¹⁵¹ tn Or “is forever.”

¹⁵² tn Heb “house.”

¹⁵³ tn Heb “fearers of the Lord.” See Ps 15:4.

¹⁵⁴ tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).

¹⁵⁵ tn Heb “the Lord answered me in a wide open place.”

¹⁵⁶ tn Heb “for me.”

¹⁵⁷ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.

¹⁵⁸ tn Heb “for me.”

¹⁵⁹ tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.

¹⁶⁰ tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

¹⁶¹ sn The reference to an attack by the nations suggests the psalmist may have been a military leader.

¹⁶² tn In this context the phrase “in the name of the Lord” means “by the Lord’s power.”

¹⁶³ tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.

¹⁶⁴ tn Heb “were extinguished.”

¹⁶⁵ tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.

¹⁶⁶ tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”

¹⁶⁷ tn Heb “to fall,” i.e., “that [I] might fall.”

¹⁶⁸ tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”

¹⁶⁹ tn Or “salvation.”

¹⁷⁰ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

¹⁷¹ tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

¹⁷² tn Heb “exalts.”

¹⁷³ tn Heb “the works of the Lord.”

¹⁷⁴ tn The infinitive absolute emphasizes the following verbal idea.

¹⁷⁵ tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.

¹⁷⁶ tn Or “rejected.”

¹⁷⁷ tn Heb “the head of the corner.”

sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.

¹⁷⁸ tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.

¹⁷⁹ tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.

¹⁸⁰ sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.

¹⁸¹ sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.

¹⁸² tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.

¹⁸³ tn Heb “from the house of the Lord.”

¹⁸⁴ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

¹⁸⁵ tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).

¹⁸⁶ tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.

¹⁸⁷ sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).

¹⁸⁸ tn Or “is forever.”