¹ tn Heb “was old, coming into the days” (i.e., advancing in years).

² tn Or “garments.”

³ tn Heb “said to.”

⁴ tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).

⁵ tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).

⁶ tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.

⁷ tn Heb “and my master, the king, will be warm.”

⁸ tn Heb “through all the territory of Israel.”

⁹ tn Heb “did not know her.”

¹⁰ tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.

sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).

¹¹ tn Heb “lifting himself up.”

¹² tn Heb “saying.”

¹³ tn Or “he acquired for himself.”

¹⁴ tn Heb “to run ahead of him.”

¹⁵ tn Or “disciplined.”

¹⁶ tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.

¹⁷ tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).

¹⁸ tn Heb “his words were.”

¹⁹ tn Heb “helped after” (i.e., stood by).

²⁰ tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

²¹ tn Or “bodyguard” (Heb “mighty men”).

²² tn Heb “were not.”

²³ tc The ancient Greek version omits this appositional phrase.

²⁴ tn Or “bodyguard” (Heb “mighty men”).

²⁵ tn Heb “Have you not heard?”

²⁶ tn Heb “and our master David does not know.”

²⁷ tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

²⁸ tn Or “so that.”

²⁹ tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

³⁰ tn Or “swear an oath to.”

³¹ tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.

³² tc The Hebrew text reads, “I will come after you.”

³³ tn Heb “fill up [i.e., confirm] your words.”

³⁴ tn Or “bedroom.”

³⁵ tn Heb “bowed low and bowed down to.”

³⁶ tc Instead of עַתָּה (’attah, “now”) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun אַתָּה (’attah, “you”). This reading is followed in the present translation.

³⁷ tn Heb “you do not know [about it].”

³⁸ tc Many Hebrew mss have עַתָּה (’attah, “now”) rather than the similar sounding independent pronoun אַתָּה (’attah, “you”).

³⁹ tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”

⁴⁰ tn The words “if a decision is not made” are added for clarification.

⁴¹ tn Heb “lies down with his fathers.”

⁴² tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.

⁴³ tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”

⁴⁴ tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.

⁴⁵ tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”

⁴⁶ tn Heb “look.”

⁴⁷ tn Heb “eating and drinking.”

⁴⁸ tn Heb “let the king, Adonijah, live!”

⁴⁹ tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, “your servant.”

⁵⁰ tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”

⁵¹ tn Heb “answered and said.”

⁵² sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).

⁵³ tn Heb “she came before the king and stood before the king.”

⁵⁴ tn Or “ransomed my life.”

⁵⁵ tn Or “carry out, perform.”

⁵⁶ tn Heb “bowed low, face [to] the ground, and bowed down to the king.”

⁵⁷ sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.

⁵⁸ tn Heb “the king.”

⁵⁹ tn The plural form is used in the Hebrew text to indicate honor and authority.

⁶⁰ tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”

⁶¹ tn Or “designate” (i.e., by anointing with oil).

⁶² tn Or “commanded.”

⁶³ tn Heb “answered and said.”

⁶⁴ tn Or “Amen.”

⁶⁵ tn Heb “So may the Lord God of my master the king say.”

⁶⁶ tn Heb “and may he make his throne greater than the throne of my master King David.”

⁶⁷ sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.

⁶⁸ tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.

sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.

⁶⁹ tn Or “anointed.”

⁷⁰ tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.

⁷¹ tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”

⁷² tn Heb “Why is the city’s sound noisy?”

⁷³ tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.

⁷⁴ tn Or “surely.”

⁷⁵ tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (’ish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.

⁷⁶ tn Heb “answered and said.”

⁷⁷ tn For a similar use of אֲבָל (’aval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.

⁷⁸ tn The plural form is used in the Hebrew text to indicate honor and authority.

⁷⁹ tn I.e., designated by anointing with oil.

⁸⁰ tn Heb “And also Solomon sits on the throne of the kingdom.”

⁸¹ tn Heb “to bless.”

⁸² tn The plural form is used in the Hebrew text to indicate honor and authority.

⁸³ tc Many Hebrew mss agree with the Qere in reading simply “God.”

⁸⁴ tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.

⁸⁵ tn Or “bowed down; worshiped.”

⁸⁶ tn The Hebrew text reads, “and the king said.”

⁸⁷ tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (’asher, “who; because”) introduces the reason why the one being blessed deserves the honor.

⁸⁸ tn Heb “and my eyes are seeing.”

⁸⁹ tn Or “were afraid, trembled.”

⁹⁰ sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.

⁹¹ tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.

⁹² tn Or “swear an oath to.”

⁹³ tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).

⁹⁴ tn Heb “but if evil is found in him.”

⁹⁵ tn Heb “sent and they brought him down.”

⁹⁶ tn Heb “Go to your house.”

⁹⁷ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

⁹⁸ sn Here the yoke figuratively represents the burdensome nature of slavery.

⁹⁹ tn Or “keep”; or “carry out”; Grk “do.”

¹⁰⁰ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

¹⁰¹ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

¹⁰² tn Grk “but faith working through love.”

¹⁰³ tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.”

¹⁰⁴ tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8 come from the same root in Greek.

¹⁰⁵ tn Grk “A little leaven leavens the whole lump.”

¹⁰⁶ tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8.

¹⁰⁷ tn Grk “that you will think nothing otherwise.”

¹⁰⁸ tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law.

¹⁰⁹ tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β.

¹¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

¹¹¹ sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?

¹¹² sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.

¹¹³ tn Or “nullified.”

¹¹⁴ tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law.

¹¹⁵ tn Grk “would even.”

¹¹⁶ tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.

¹¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

¹¹⁸ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

¹¹⁹ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

¹²⁰ tn Or “can be fulfilled in one commandment.”

¹²¹ sn A quotation from Lev 19:18.

¹²² tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

¹²³ tn Or “destroyed.”

¹²⁴ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

¹²⁵ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

¹²⁶ tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

¹²⁷ tn Or “are hostile toward” (L&N 39.1).

¹²⁸ tn See the note on the word “flesh” in Gal 5:13.

¹²⁹ tn Or “clear,” “evident.”

¹³⁰ tn Or “witchcraft.”

¹³¹ tn Or “enmities,” “[acts of] hatred.”

¹³² tn Or “discord” (L&N 39.22).

¹³³ tn Or “discord(s)” (L&N 39.13).

¹³⁴ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

¹³⁵ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

¹³⁶ tn Or “revelings,” “orgies” (L&N 88.287).

¹³⁷ tn That is, the fruit the Spirit produces.

¹³⁸ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

¹³⁹ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

¹⁴⁰ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

¹⁴¹ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

¹⁴² tn See the note on the word “flesh” in Gal 5:13.

¹⁴³ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

¹⁴⁴ tn Or “let us also follow,” “let us also walk by.”

¹⁴⁵ tn Or “falsely proud.”

¹⁴⁶ tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.”

¹⁴⁷ tn Or “another, envying one another.”

¹⁴⁸ sn This would be March 3, 585 b.c.

¹⁴⁹ tn The lion was a figure of royalty (Ezek 19:1-9).

¹⁵⁰ tc The Hebrew reads “their streams”; the LXX reads “your streams.”

¹⁵¹ tn The expression “throw my net” is common in Ezekiel (12:13; 17:20; 19:8).

¹⁵² tn Or “cause.”

¹⁵³ tn Heb “live.”

¹⁵⁴ tn Or “cause.”

¹⁵⁵ tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.

¹⁵⁶ tc The Hebrew text is difficult here, apparently meaning “your height.” Following Symmachus and the Syriac, it is preferable to emend the text to read “your maggots.” See D. I. Block, Ezekiel (NICOT), 2:203.

¹⁵⁷ tn Heb “from you.”

¹⁵⁸ tn Heb “will not shine its light.” For similar features of cosmic eschatology, see Joel 2:10; 4:15; Amos 5:18-20; Zeph 1:5.

¹⁵⁹ tn Heb “I will provoke the heart of.”

¹⁶⁰ sn The king of Babylon referred to here was Nebuchadnezzar (Ezek 21:19).

¹⁶¹ tn Heb “approach.”

¹⁶² tn Heb “muddy.”

¹⁶³ tn Heb “them,” that is, the waters mentioned in the previous line. The translation clarifies the referent.

¹⁶⁴ tn Heb “sink,” that is, to settle and become clear, not muddied.

¹⁶⁵ tn March 17, 585 b.c. The LXX adds “first month.”

¹⁶⁶ tn The Hebrew verb is used as a response to death (Jer 9:17-19; Amos 5:16).

¹⁶⁷ sn Through this prophetic lament given by God himself, the prophet activates the judgment described therein. See D. I. Block, Ezekiel (NICOT), 2:217, and L. C. Allen, Ezekiel (WBC), 2:136-37.

¹⁶⁸ tn Heb “Bring him down, her and the daughters of the powerful nations, to the earth below.” The verb “bring down” appears in the Hebrew text only once. Because the verb takes several objects here, the repetition of the verb in the translation improves the English style.

¹⁶⁹ tn This apparently refers to personified Egypt.

¹⁷⁰ tc The LXX places this verse after v. 21.

tn The words “say to them” are added in the translation for clarity to indicate the shift in addressee from the prophet to Egypt.

¹⁷¹ tn Heb “pleasantness.”

¹⁷² tn Heb “around him his graves.” The masculine pronominal suffixes are problematic; the expression is best emended to correspond to the phrase “around her grave” in v. 23. See D. I. Block, Ezekiel (NICOT), 2:219.

¹⁷³ tn Heb “all of them slain, the ones felled by the sword.” See as well vv. 23-24.

¹⁷⁴ tn Heb “whose.”

¹⁷⁵ tn The only other occurrence of the phrase “remote slopes of the pit” is in Isa 14:15.

¹⁷⁶ tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).

¹⁷⁷ tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).

¹⁷⁸ tc Heb “of the uncircumcised.” The LXX reads, probably correctly, “from of old” rather than “of the uncircumcised.” The phrases are very similar in spelling. The warriors of Meshech-Tubal are described as uncircumcised, so it would be odd for them to not be buried with the uncircumcised. Verse 28 specifically says that they would lie with the uncircumcised.

¹⁷⁹ tn Heb “and their iniquities were over their bones.” The meaning of this statement is unclear; in light of the parallelism (see “swords”) it is preferable to emend “their iniquities” to “their swords.” See L. C. Allen, Ezekiel (WBC), 2:135.

¹⁸⁰ sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

¹⁸¹ tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

¹⁸² sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

¹⁸³ tn Heb “shine forth.”

sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

¹⁸⁴ tn Heb “stir up”; “arouse.”

¹⁸⁵ tn Heb “come for our deliverance.”

¹⁸⁶ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

¹⁸⁷ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

¹⁸⁸ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

¹⁸⁹ tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

¹⁹⁰ tn Heb “you have fed them the food of tears.”

¹⁹¹ tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.

¹⁹² tn Heb “you have made us an object of contention to our neighbors.”

¹⁹³ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.

¹⁹⁴ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

¹⁹⁵ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

¹⁹⁶ sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).

¹⁹⁷ tn Heb “you cleared away before it.”

¹⁹⁸ tn Heb “and it took root [with] its roots.”

¹⁹⁹ tn Heb “cedars of God.” The divine name אֵל (’al, “God”) is here used in an idiomatic manner to indicate the superlative.

²⁰⁰ tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.

²⁰¹ tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.

²⁰² sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).

²⁰³ tn Heb “pluck it.”

²⁰⁴ tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.

²⁰⁵ tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.

²⁰⁶ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.

²⁰⁷ tn The Hebrew noun occurs only here in the OT. HALOT 483 s.v. III כֵּן emends the form to כַּנָּהּ (kannah, “its shoot”).

²⁰⁸ tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.

²⁰⁹ tn Heb “burned with fire.”

²¹⁰ tn Heb “because of the rebuke of your face they perish.”

²¹¹ tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)

²¹² tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.

²¹³ tn Heb “and in your name we will call.”

²¹⁴ tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

²¹⁵ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

²¹⁶ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.