¹ tn Heb “These are the words.”

² tn Heb “to all Israel.”

³ tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.

⁴ tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

⁵ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

⁶ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

⁷ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

⁸ sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.

⁹ sn Laban. Perhaps this refers to Libnah (Num 33:20).

¹⁰ sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

¹¹ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

¹² sn An eleven-day journey was about 140 mi (233 km).

¹³ sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.

¹⁴ sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.

¹⁵ sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”

¹⁶ tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.

¹⁷ sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.

¹⁸ sn The fortieth year would be 1406 b.c. according to the “early” date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.

¹⁹ tn Heb “according to all which.”

²⁰ tn Heb “when he struck [or “smote”].”

²¹ sn See Deut 2:26–3:22.

²² tn Heb “who lived.”

²³ sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.

²⁴ tn Heb “who lived.”

²⁵ sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.

²⁶ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).

²⁷ tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.

²⁸ tn Heb “lived”; “dwelled.”

²⁹ tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”

³⁰ tn Heb “go (to).”

³¹ tn Heb “its dwelling places.”

³² tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).

³³ tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”

sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.

³⁴ sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.

³⁵ tn Heb “I have placed before you the land.”

³⁶ tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

³⁷ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

³⁸ tn Heb “fathers” (also in vv. 11, 21, 35).

³⁹ tn Heb “their seed after them.”

⁴⁰ tn Heb “multiplied you.”

⁴¹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

⁴² tn Heb “may he bless you.”

⁴³ tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).

⁴⁴ tn Or “selected”; Heb “took.”

⁴⁵ tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).

⁴⁶ tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.

⁴⁷ tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).

⁴⁸ tn Heb “between a man and his brother.”

⁴⁹ tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

⁵⁰ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

⁵¹ tn Heb “the small,” but referring to social status, not physical stature.

⁵² tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).

⁵³ tn Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition.

⁵⁴ tn Or “has given you the land” (cf. NAB, NIV, NRSV).

⁵⁵ tn Heb “the thing was good in my eyes.”

⁵⁶ tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”

⁵⁷ tn Or “the Wadi Eshcol” (so NAB).

sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.

⁵⁸ tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.

⁵⁹ tn Heb “the mouth of the Lord your God.” To include “the mouth” would make for odd English style. The mouth stands by metonymy for the Lord’s command, which in turn represents the Lord himself.

⁶⁰ tn Heb “in your tents,” that is, privately.

⁶¹ tn Heb “have caused our hearts to melt.”

⁶² tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).

⁶³ tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

⁶⁴ tn Heb “we have seen.”

⁶⁵ tn Heb “the sons of the Anakim.”

sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).

⁶⁶ tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.

⁶⁷ tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).

⁶⁸ tn Heb “according to all which he did for you in Egypt before your eyes.”

⁶⁹ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

⁷⁰ tn Heb “and swore,” i.e., made an oath or vow.

⁷¹ tn Heb “Not a man among these men.”

⁷² sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the Lord’s power (Num 13:6, 8, 16, 30; 14:30, 38).

⁷³ tn Heb “the Lord.” The pronoun (“me”) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person.

⁷⁴ tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”

⁷⁵ tn Heb “it”; the referent (the land) has been specified in the translation for clarity.

⁷⁶ tn Heb “would be a prey.”

⁷⁷ sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

⁷⁸ tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).

⁷⁹ tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.

⁸⁰ tn Heb “the mouth of the Lord.” See note at 1:26.

⁸¹ tn Heb “in that hill country,” repeating the end of v. 43.

⁸² tn Heb “came out to meet.”

⁸³ sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.

⁸⁴ tn Heb “the Lord.” The pronoun (“he”) has been employed in the translation here for stylistic reasons, to avoid redundancy.

⁸⁵ tn Heb “did not hear your voice and did not turn an ear to you.”

⁸⁶ tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.

⁸⁷ sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

⁸⁸ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.

⁸⁹ tn Heb “lift up.”

⁹⁰ tn Heb “at the new moon.”

sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

⁹¹ tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

⁹² tn Heb “because a statute for Israel [is] it.”

⁹³ tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”

⁹⁴ tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.

⁹⁵ tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.

⁹⁶ sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).

⁹⁷ tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).

⁹⁸ sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.

⁹⁹ tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”

¹⁰⁰ tn Or perhaps “command.”

¹⁰¹ tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

¹⁰² tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.

¹⁰³ tn Heb “different”; “illicit.”

¹⁰⁴ tn Heb “did not listen to my voice.”

¹⁰⁵ tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).

¹⁰⁶ tn Heb “and I sent him away in the stubbornness of their heart.”

¹⁰⁷ tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

¹⁰⁸ tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).

¹⁰⁹ tn Heb “[and if only] Israel would walk in my ways.”

¹¹⁰ tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).

¹¹¹ tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

¹¹² tn See Deut 33:29; Ps 66:3 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 “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.

¹¹³ tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (ba’atatam) or בִּעֻתָם (bi’utam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.

tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.

¹¹⁴ tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.

sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.

¹¹⁵ tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.

¹¹⁶ sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.

¹¹⁷ sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.

¹¹⁸ tn Or “presides over.”

¹¹⁹ tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.

¹²⁰ sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).

¹²¹ sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).

¹²² tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

¹²³ tn Heb “and the face of the wicked lift up.”

¹²⁴ tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

¹²⁵ tn Heb “hand.”

¹²⁶ sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.

¹²⁷ tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.

¹²⁸ sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).

¹²⁹ tn Heb “said.”

¹³⁰ 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 (see v. 1, as well as Isa 14:13).

¹³¹ tn Heb “men.” The point in the context is mortality, however, not maleness.

sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.

¹³² tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).

¹³³ tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).

¹³⁴ tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).

¹³⁵ tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”

¹³⁶ tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.

¹³⁷ tn The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar hearth” here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem’s coming crisis to a sacrificial fire.

¹³⁸ tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).

¹³⁹ tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.

¹⁴⁰ tn Heb “from the ground” (so NIV, NCV).

¹⁴¹ tn Heb “and from the dust your word will be low.”

¹⁴² tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.

¹⁴³ tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.

¹⁴⁴ tn Or “violent men”; cf. NASB “the ruthless ones.”

¹⁴⁵ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

¹⁴⁶ tn Or “that he [or “his appetite”] is unsatisfied.”

¹⁴⁷ tn Or “that he is faint and that he [or “his appetite”] longs [for water].”

¹⁴⁸ tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.

¹⁴⁹ tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.

¹⁵⁰ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

¹⁵¹ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

¹⁵² tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

¹⁵³ tn Heb “vision” (so NASB, NIV, NRSV).

¹⁵⁴ tn Heb “one who knows a/the scroll.”

¹⁵⁵ tn Heb “and if the scroll is handed to one who does not know a scroll.”

¹⁵⁶ tn Heb “I do not know a scroll.”

¹⁵⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

¹⁵⁸ tn Heb “Because these people draw near to me with their mouth.”

¹⁵⁹ tn Heb “and with their lips they honor me.”

¹⁶⁰ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

¹⁶¹ tn Heb “their fear of me is a commandment of men that has been taught.”

¹⁶² tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

¹⁶³ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

¹⁶⁴ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

¹⁶⁵ tn Heb “and their works are in darkness and they say.”

¹⁶⁶ tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

¹⁶⁷ tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

¹⁶⁸ tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.

¹⁶⁹ tn Heb “that the thing made should say.”

¹⁷⁰ tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”

¹⁷¹ sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.

¹⁷² tn Or “In that day” (KJV).

¹⁷³ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).

¹⁷⁴ tn Or “will rejoice” (NIV, NCV, NLT).

¹⁷⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

¹⁷⁶ tn Heb “and all the watchers of wrong will be cut off.”

¹⁷⁷ tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”

¹⁷⁸ sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.

¹⁷⁹ tn Heb “and deprive by emptiness the innocent.”

¹⁸⁰ tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.

¹⁸¹ tn Heb “and his face will no longer be pale.”

¹⁸² tn Heb “for when he sees his children, the work of my hands in his midst.”

¹⁸³ tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

¹⁸⁴ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

¹⁸⁵ tn Or “fear,” in the sense of “stand in awe of.”

¹⁸⁶ tn Heb “and the ones who stray in spirit will know understanding.”

¹⁸⁷ tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

¹⁸⁸ tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

¹⁸⁹ tn Or “presbyter.”

sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.

¹⁹⁰ sn Little reliable information is available concerning the identity of the person to whom 3 John is addressed. Because the name Gaius was very common in the Roman Empire, it is highly unlikely that the person named here is to be identified with any of the others of the same name associated with Paul (1 Cor 1:14, Rom 16:23 [these two references are probably to the same person]; Acts 19:29, Acts 20:4). A 4th century tradition recorded in the Apostolic Constitutions 7.46.9 (ca. a.d. 370) states that John the Apostle ordained Gaius as bishop of Pergamum, but this is questionable because of the relatively late date. The only certain information about this individual must be obtained from 3 John itself, and there is not a great deal there. It is obvious that this person is well known to the author, but it is not so certain whether they had met personally or not, because the report of Gaius’ conduct toward the brothers is received secondhand by the author (v. 3). Nor can it be determined with certainty whether Gaius belonged to the same local church as Diotrephes (v. 9), or was himself the leader of another local congregation. It is clear that the author regarded him as orthodox (v. 3) and a valuable ally in the controversy with the secessionist opponents and their false Christology discussed at length in 1 John.

¹⁹¹ tn The prepositional phrase ἐν ἀληθείᾳ (en alhqeia) in 3 John 1 is similar to 2 John 1, although it is not qualified here as it is there (see 2 John 1). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).

¹⁹² tn The noun ψυχή (yuch) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person’s “life” (as something that can be laid down). In John 10:24 and 12:27 the ψυχή is that part of a person where emotions are experienced; one’s ψυχή is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): “nourished with peace, he will depart, having gained a calm, unclouded life…welfare in the body, welfare in the soul (ψυχή)…health and strength…delight in virtues.”

sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of ‘spiritual’ health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round.

¹⁹³ sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripatew) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 2 John 4, as well as numerous times in Paul. Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 3 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.

¹⁹⁴ tn Grk “that I hear”; the ἵνα (Jina) clause indicates content. This is more smoothly expressed as an English infinitive.

¹⁹⁵ tn Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3).

¹⁹⁶ tn The author has already described Gaius as “dear friend” or “beloved” (τῷ ἀγαπητῷ, tw agaphtw) in v. 1; he will address Gaius in the same way in vv. 5 and 11 (᾿Αγαπητέ, Agaphte). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7.

¹⁹⁷ tn BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.

sn When the author tells Gaius “you demonstrate faithfulness by whatever you do” he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).

¹⁹⁸ tn Grk “who” (a relative pronoun that continues the sentence begun in 3 John 5).

¹⁹⁹ sn Which church does the author refer to here? The church where Gaius is, the church where the author is, a different local church where the “brothers” are, or the ‘universal’ church, the church at large? Since the suggestion in 3 John 3 is that the “brothers” have come and testified in the author’s church about what Gaius has done for them, it seems most likely that the “church” mentioned here is also the author’s church, where he is currently located. Other possibilities cannot be ruled out, but seem unnecessarily complicated.

²⁰⁰ sn Now the author, after commending Gaius for his faithful service to the traveling missionaries in the past (see 3 John 5), now requests additional assistance at the present time (send them on their way in a manner worthy of God). Apparently the missionaries are on their way to visit the area where Gaius’ church is located a second time. They had been there once already and had returned with a good report of how Gaius had assisted them. It is entirely possible that they themselves carry with them the present letter as a letter of introduction. Along these lines it has been suggested that Demetrius (see 3 John 12) is one of these traveling missionaries, perhaps the leader of the delegation, and the author is formally introducing him to Gaius, since when he was there the last time he was a stranger (v. 5) but Gaius assisted him anyway.

²⁰¹ sn The verb gone forth (ἐξέρχομαι, exercomai) almost certainly refers to some form of missionary activity. This verb is used of Paul’s travels in Acts 14:20, and of his setting out on his second missionary journey in Acts 15:40.

²⁰² sn Three possibilities for the identification of ‘The Name’ have been suggested: (1) the name of God, suggested by the unqualified noun with the Greek article. In Rabbinic literature “the Name” is a frequent substitute for the Tetragrammaton YHWH, the name of God, which was too sacred to be pronounced. This would make good logical sense in 3 John, because in the previous verse the author has instructed Gaius to send the missionaries on their way “in a manner worthy of God.” (2) Some have understood “the Name” as the self-designation of the Johannine community, or as a reference to the Christian cause at large, or as a way of designating Christians before the title “Christian” came into common usage. (3) The interpretation favored by most commentators is that this is a reference to Jesus’ name. Paul uses a similar phrase in Rom 1:5, and in 1 John 2:12 the author wrote, “your sins are forgiven on account of His (Christ’s) name.” John’s Gospel also makes reference to believing “in the name of Jesus” (John 1:12, 3:18).

²⁰³ tn The word ἐθνικός (eqniko") occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17). It is virtually synonymous here with the far more common ἔθνος (eqno", used some 162 times in the NT). Both refer to the Gentiles (that is, pagans).

sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.

²⁰⁴ sn Clearly the author does not refer to himself alone by the use of the first person plural pronoun we here, since the issue is support for the traveling missionaries. It stands in contrast to the pagans mentioned in the previous verse, and is thus to be understood as inclusive of all true Christians: the author, Gaius, and all true Christians. All true Christians ought to support the endeavors of these traveling missionaries in their efforts to counteract the heretical teaching of the opponents.

²⁰⁵ tn The ἵνα (Jina) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative τῇ ἀληθείᾳ (th alhqeia) is somewhat difficult to specify, it would appear (corresponding to the σύν- [sun-] prefix of the noun modified) to indicate a sense of cooperation with “the truth” which is at work through the missionaries. There is precedent in the Johannine literature for understanding “truth” as personified (John 8:32, “the truth will make you free”; possibly also 1 John 3:19). More explicitly, 1 John 4:6 identifies the Holy Spirit as “the Spirit of Truth,” a characterization repeated in 1 John 5:6. Thus it seems likely that the “truth” at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.

²⁰⁶ sn The church mentioned here, which the author says he may visit (3 John 10) is not the same as the one mentioned in 3 John 6, to which the author apparently belongs (or of which he is in charge). But what is the relationship of this church in v. 9 to Gaius, to whom the letter is addressed? It is sometimes suggested that Gaius belongs to this church, but that seems unlikely, because the author uses a third-person pronoun to refer to the other members of the church (among them). If Gaius were one of these it would have been much more natural to use a second-person pronoun: “Diotrephes, who loves to be first among you.” Thus it seems probable that Gaius belongs to (or is in charge of) one local church while Diotrephes is in another, a church known to Gaius but to which he does not belong.

²⁰⁷ sn Diotrephes appears to be an influential person (perhaps the leader) in a local church known to Gaius, but to which Gaius himself does not belong. The description of Diotrephes as one who loves to be first suggests he is arrogant, and his behavior displays this: He refuses to acknowledge the written communication mentioned by the author at the beginning of v. 9 (and thus did not recognize the author’s apostolic authority), and furthermore (v. 10) refuses to show any hospitality to the traveling missionaries (welcome the brothers) already mentioned by the author. It has been suggested that the description “loves to be first” only indicates that Diotrephes sought prominence or position in this church, and had not yet attained any real authority. But his actions here suggest otherwise: He is able to refuse or ignore the author’s previous written instructions (v. 9), and he is able to have other people put out of the church for showing hospitality to the traveling missionaries (v. 10).

²⁰⁸ tn Since the verb ἐπιδέχομαι (epidecomai) can mean “receive into one’s presence” (BDAG 370 s.v. 1; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).

²⁰⁹ tn The third-class condition (ἐὰν ἔλθω, ean elqw) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not.

²¹⁰ sn Because Diotrephes did not recognize the authority of the author, the author will expose his behavior for what it is (call attention to the deeds he is doing) if he comes for a visit. These are the charges the author will make against Diotrephes before the church: (1) Diotrephes is engaged in spreading unjustified charges against the author with evil words; (2) Diotrephes refuses to welcome the brothers (the traveling missionaries) himself; (3) Diotrephes hinders the others in the church who wish to help the missionaries; and (4) Diotrephes expels from the church (throws them out) people who aid the missionaries. (Diotrephes himself may not have had supreme authority in the local church to expel these people, but may have been responsible for instigating collective action against them.)

²¹¹ sn The exhortation do not imitate what is bad but what is good is clearly a reference to Diotrephes’ evil behavior. The author exhorts Gaius (whom he wishes to continue assisting the missionaries) not to follow the negative example of Diotrephes, but to do what is right. Implicitly there may be a contrast between the bad behavior of Diotrephes and the good reputation of Demetrius (mentioned in the following verse); but it seems more likely that Demetrius is himself one of the traveling missionaries (perhaps their leader), rather than the leader of a local congregation who, unlike Diotrephes, has supported the missionaries himself.

²¹² sn The statement The one who does what is bad has not seen God is asyndetic; its abrupt introduction adds emphasis. The statement reiterates the common Johannine theme of behavior as an indication of genuine faith, found in 1 John in 3:6, 10; 4:7, 20; and in the Gospel of John in 3:17-21. By implication, the genuineness of Diotrephes’ faith is called into question, because he has obviously done what is bad (v. 11b; cf. vv. 9-10). In John’s terminology it is clear that the phrase has not seen God is equivalent to “is not a genuine Christian” (see John 3:17-21 and 1 John 3:6, 10; 4:7, 20).

²¹³ sn Demetrius is apparently someone Gaius would have heard about, but whose character was not known to him. Thus the author is writing to Gaius to attest to Demetrius’ good character. It appears that Demetrius is coming to Gaius’ church and needs hospitality and assistance, so the author is writing to commend him to Gaius and vouch for him. It is difficult to know more about Demetrius with any certainty, but the author is willing to give him a powerful personal endorsement (We testify to him too). Demetrius may well have been the leader of a delegation of traveling missionaries, and may even have been the bearer of this letter to Gaius. The writing of letters of introduction to be carried along by representatives or missionaries in NT times is also attested in Paul’s writings (1 Cor 16:3).

²¹⁴ tn The words “to him” are not in the Greek text, but are implied.

²¹⁵ tn Grk “by means of.”

²¹⁶ tn Grk “ink and pen.” The more normal order in contemporary English is “pen and ink.”

sn The figurative phrase with pen and ink is parallel to 2 John 12, suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person (3 John 14). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10. Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.

²¹⁷ tn Grk “speak mouth to mouth,” an idiom for which the contemporary English equivalent is “speak face to face.”

²¹⁸ tn Grk “peace to you.”

²¹⁹ tn The word “here” is not in the Greek text but is implied.

²²⁰ sn It is possible that the designation friends (φίλοι, filoi) indicates that these are personal friends of Gaius who send their greetings, but if this is the case it is somewhat surprising that their names are not mentioned, especially when the author instructs Gaius, Greet the friends there by name. More likely this is an alternative to “brothers” (ἀδελφοί, adelfoi) as an early Christian self-designation, especially within the Johannine community. It may have arisen in the Johannine community from Jesus’ teaching in John 15:13-15, “you are my friends if you do what I command you.”

²²¹ tn The word “there” is not in the Greek text but is implied.