¹ tn Heb “the sons of the prophets.”

² tn Heb “sit before you.”

³ tn Heb “narrow, tight.”

⁴ tn Heb “iron.”

⁵ tn Or “ah.”

⁶ tn Heb “man of God” (also in v. 9).

⁷ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

⁸ tc The verb form used here is difficult to analyze. On the basis of the form נְחִתִּים (nÿkhitim) in v. 9 from the root נָחַת (nakhat), it is probably best to emend the verb to תִּנְחְתוּ (tinkhÿtu; a Qal imperfect form from the same root). The verb נָחַת in at least two other instances carries the nuance “go down, descend” in a military context. For a defense of this view, see M. Cogan and H. Tadmor, II Kings (AB), 72.

⁹ sn The advisers would have mentioned a specific location, but the details are not significant to the narrator’s purpose, so he simply paraphrases here.

¹⁰ tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.

¹¹ tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”

¹² tn Heb “and the heart of the king of Syria was stirred up over this thing.”

¹³ tn Heb “servants.”

¹⁴ tn Heb “Will you not tell me who among us [is] for the king of Israel?” The sarcastic rhetorical question expresses the king’s suspicion.

¹⁵ tn Heb “he” (also a second time in this verse); the referent (the king) has been specified in the translation for clarity.

¹⁶ tn Heb “Go and see where he [is] so I can send and take him.”

¹⁷ tn Heb “heavy force.”

¹⁸ tn Heb “man of God’s.”

¹⁹ tn Heb “his young servant said to him.”

²⁰ tn Heb “for those who are with us are more than those who are with them.”

²¹ tn Heb “and he saw, and look.”

²² tn Heb “and they came down to him.”

²³ tn Or “this nation,” perhaps emphasizing the strength of the Syrian army.

²⁴ tn On the basis of the Akkadian etymology of the word, M. Cogan and H. Tadmor (II Kings [AB], 74) translate “blinding light.” HALOT 761 s.v. סַנְוֵרִים suggests the glosses “dazzling, deception.”

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

²⁶ tn Heb “according to the word of Elisha.”

²⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

²⁸ tn Heb “and they saw, and look, [they were] in the middle of Samaria.”

²⁹ tn Heb “Should I strike them down? I will strike them down.” In the Hebrew text the first person imperfect form is repeated; the first form has the interrogative he prefixed to it; the second does not. It is likely that the second form should be omitted as dittographic or that the first should be emended to an infinitive absolute.

³⁰ tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.

³¹ tn Heb “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”

³² tn Or “held a great feast.”

³³ tn Heb “they went back.”

³⁴ tn Heb “went up.”

³⁵ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

³⁶ tn Heb “and there was a great famine in Samaria.”

³⁷ tn Heb “and look, [they] were besieging it until.”

³⁸ tn Heb “eighty, silver.” The unit of measurement is omitted.

³⁹ sn A kab was a unit of dry measure, equivalent to approximately one quart.

⁴⁰ tn The consonantal text (Kethib) reads, “dove dung” (חֲרֵייוֹנִים, khareyonim), while the marginal reading (Qere) has “discharge” (דִּבְיוֹנִים, divyonim). Based on evidence from Akkadian, M. Cogan and H. Tadmor (II Kings [AB], 79) suggest that “dove’s dung” was a popular name for the inedible husks of seeds.

⁴¹ tn Heb “five, silver.” The unit of measurement is omitted.

⁴² tn Heb “From where can I help you, from the threshing floor or the winepress?” The rhetorical question expresses the king’s frustration. He has no grain or wine to give to the masses.

⁴³ tn Heb “the people saw, and look, [there was] sackcloth against his skin underneath.”

⁴⁴ tn Heb “So may God do to me, and so may he add.”

⁴⁵ tn Heb “if the head of Elisha son of Shaphat stays on him today.”

⁴⁶ tn Heb “and the elders were sitting with him.”

⁴⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

⁴⁸ tn Heb “sent a man from before him, before the messenger came to him.”

⁴⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

⁵⁰ tn Heb “elders.”

⁵¹ tn Heb “Do you see that this son of an assassin has sent to remove my head?”

⁵² tn Heb “Is not the sound of his master’s footsteps behind him?”

⁵³ tn The Hebrew text also has “look” here.

⁵⁴ tn Heb “came down to him.”

⁵⁵ tn Heb “Look, this is a disaster from the Lord.”

⁵⁶ tn Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).

⁵⁷ tn Grk “aspires to oversight.”

⁵⁸ tn Or “bishop.”

sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.

⁵⁹ tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”

⁶⁰ tn Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”

⁶¹ tn Grk “that he may not become arrogant.”

⁶² tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.

⁶³ tn Or “have a good reputation with”; Grk “have a good testimony from.”

⁶⁴ tn Grk “the ones outside.”

⁶⁵ tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.

⁶⁶ tn Or “respectable, honorable, of serious demeanor.”

⁶⁷ tn Or “insincere,” “deceitful”; Grk “speaking double.”

⁶⁸ tn Grk “not devoted to much wine.”

⁶⁹ sn The mystery of the faith is a reference to the revealed truths of the Christian faith.

⁷⁰ tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.

⁷¹ tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).

⁷² sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13).

⁷³ sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.

⁷⁴ tn Grk “these things.”

sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1–3:13.

⁷⁵ tn Grk “how it is necessary to behave.”

⁷⁶ tn Grk “which is” (but the relative clause shows the reason for such conduct).

⁷⁷ tn Grk “confessedly, admittedly, most certainly.”

⁷⁸ tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).

⁷⁹ tc The Byzantine text along with a few other witnesses (א^c A^c C² D² Ψ [88 pc] 1739 1881 Ï vg^ms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss have ὁ θεός (so 88 pc), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ (Jo, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ. The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (musthrion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ὅ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Cristos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)

tn Grk “who.”

sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

⁸⁰ tn Or “in spirit.”

⁸¹ sn This chapter begins the final unit in the book of Daniel, consisting of chapters 10-12. The traditional chapter divisions to some extent obscure the relationship of these chapters.

⁸² tc The LXX has “first.”

sn Cyrus’ third year would have been ca. 536 B.C. Daniel would have been approximately eighty-four years old at this time.

⁸³ tn The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.

⁸⁴ tn Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”

⁸⁵ tn Heb “mouth.”

⁸⁶ sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.

⁸⁷ sn The first month would be the month of Nisan, during which Passover was observed.

⁸⁸ tn The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the LXX, since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The Syriac, however, does render the word here by “Euphrates” (Syr. perat) in keeping with biblical usage elsewhere.

⁸⁹ tn Heb “I lifted up my eyes.”

⁹⁰ tn Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.

⁹¹ sn The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.

⁹² tn The Hebrew word בַּדִּים (baddim) is a plural of extension. See GKC 396-97 §124.a, b, c and Joüon 2:500 §136.c.

⁹³ tn The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).

⁹⁴ tn The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. NAB, NIV “chrysolite”; NASB, NRSV “beryl.”

⁹⁵ tn Heb “torches of fire.”

⁹⁶ tn Heb “The sound of his words” (cf. v. 9).

⁹⁷ tn Heb “the vision.”

⁹⁸ tn Heb “great trembling fell on them.”

⁹⁹ tn Heb “did not remain in.”

¹⁰⁰ tn Heb “was changed upon me for ruin.”

¹⁰¹ tn Heb “strength.”

¹⁰² tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

¹⁰³ tn Heb “as I listened to the sound of his words.”

¹⁰⁴ tn Heb “Behold.”

¹⁰⁵ tc Theodotion lacks “and the palms of my hands.”

tn Heb “on my knees and the palms of my hands.”

¹⁰⁶ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

¹⁰⁷ tn The Hebrew participle is often used, as here, to refer to the imminent future.

¹⁰⁸ tn Heb “stand upon your standing.”

¹⁰⁹ tn Heb “spoke this word.”

¹¹⁰ tn Heb “gave your heart.”

¹¹¹ tn Heb “and behold.”

¹¹² tc The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. NAB, NRSV, NLT).

¹¹³ tn Heb “speaking to me according to these words.”

¹¹⁴ tn Heb “I placed my face toward.”

¹¹⁵ tn Heb “Behold.”

¹¹⁶ tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

¹¹⁷ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

¹¹⁸ tn Heb “How is the servant of this my lord able to speak with this my lord?”

¹¹⁹ tn Heb “does not stand.”

¹²⁰ tn Heb “He added and touched me.” The construction is a verbal hendiadys.

¹²¹ tn Heb “treasured man.”

¹²² tn Heb “my lord may speak.”

¹²³ sn The question is rhetorical, intended to encourage reflection on Daniel’s part.

¹²⁴ tn Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. NIV, NCV, TEV, CEV, NLT), although the NAB’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.

¹²⁵ tn The word “princes” is supplied for clarity.

¹²⁶ tn The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.

¹²⁷ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

¹²⁸ tn Heb “[Oh] the happiness of those who are blameless of way.”

¹²⁹ tn Heb “walk in.”

¹³⁰ tn Heb “walk in his ways.”

¹³¹ tn Heb “you, you commanded your precepts, to keep, very much.”

¹³² tn Heb “if only my ways were established.”

¹³³ tn Or “when.”

¹³⁴ tn Heb “I gaze at.”

¹³⁵ tn Heb “I will give you thanks with an upright heart.”

¹³⁶ tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.

¹³⁷ tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

¹³⁸ tn Heb “purify his path.”

¹³⁹ tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

¹⁴⁰ tn Or “hide.”

¹⁴¹ tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

¹⁴² tn Heb “[are] blessed.”

¹⁴³ tn Heb “of your mouth.”

¹⁴⁴ tn Heb “in the way of your rules.”

¹⁴⁵ tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).

¹⁴⁶ tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.

¹⁴⁷ tn The cohortative verbal forms in this verse express the psalmist’s resolve.

¹⁴⁸ tn Heb “gaze [at].”

¹⁴⁹ tn Heb “ways” (referring figuratively to God’s behavior here).

¹⁵⁰ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

¹⁵¹ tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

¹⁵² tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.

¹⁵³ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.

¹⁵⁴ tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.

¹⁵⁵ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

¹⁵⁶ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

¹⁵⁷ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

¹⁵⁸ tn Heb “my soul languishes for longing for.”

¹⁵⁹ tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.

¹⁶⁰ tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPs^a), emend the form to גֹּל (gol).

¹⁶¹ tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)

¹⁶² tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.