¹ tn Heb “an inheritance.”

² tn Heb “because there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.”

³ tn Heb “The Danites sent from their tribe five men, from their borders.”

⁴ tn Heb “men, sons of strength.”

⁵ tn Heb “They came to the Ephraimite hill country, to Micah’s house, and spent the night there.”

⁶ tn Or “When they were near.”

⁷ tn Heb “voice.” This probably means that “his speech was Judahite [i.e., southern] like their own, not Israelite [i.e., northern]” (R. G. Boling, Judges [AB], 263).

⁸ tn Heb “turned aside.”

⁹ tn Heb “What [is there] to you here?”

¹⁰ tn Heb “He said to them, ‘Such and such Micah has done for me.’” Though the statement is introduced and presented, at least in part, as a direct quotation (note especially “for me”), the phrase “such and such” appears to be the narrator’s condensed version of what the Levite really said.

¹¹ tn Heb “Ask God.”

¹² tn Heb “so we can know if our way on which we are going will be successful.”

¹³ tn Heb “in peace.”

¹⁴ tn Heb “In front of the LORD is your way in which you are going.”

¹⁵ tn Or “went.”

¹⁶ tn Heb “who were in its midst.”

¹⁷ tn Heb “according to the custom of the Sidonians.”

¹⁸ tn Heb “and there was no one humiliating anything in the land, one taking possession [by] force.”

¹⁹ tc Heb “and a thing there was not to them with men.” Codex Alexandrinus (A) of the LXX and Symmachus read “Syria” here rather than the MT’s “men.” This reading presupposes a Hebrew Vorlage אֲרָם (’aram, “Aram,” i.e., Arameans) rather than the MT reading אָדָם (’adam). This reading is possibly to be preferred over the MT.

²⁰ tn Heb “They came to their brothers.”

²¹ tn Heb “brothers.”

²² tn Heb “What you?”

²³ tn Heb “Arise, and let us go up against them.”

²⁴ tc Codex Alexandrinus (A) of the LXX adds “we entered and walked around in the land as far as Laish and.”

²⁵ tn Heb “But you are inactive.”

²⁶ tn Or “be lazy.”

²⁷ tn Heb “to go”; “to enter”; “to possess.”

²⁸ tn Heb “When you enter.”

²⁹ tn Heb “you will come to.”

³⁰ tn Heb “broad of hands,” an idiom meaning “wide on both sides.”

³¹ tn Heb “a place where there is no lack of anything that is in the earth.”

³² tn Heb “They journeyed from there, from the tribe of the Danites, from Zorah and from Eshtaol, six hundred men, equipped with weapons of war.”

³³ tn Or “Mahaneh Dan”; the Hebrew term “Mahaneh” means “camp [of].” Many English versions retain the transliterated Hebrew expression, but cf. CEV “Dan’s Camp.”

³⁴ tn Heb “behind.”

³⁵ tc Codex Alexandrinus (A) of the LXX lacks the phrase “of Laish.”

³⁶ tn Heb “brothers.”

³⁷ tn Heb “turned aside.”

³⁸ tn Heb “Micah’s house.”

³⁹ tn Heb “they asked him concerning peace.”

⁴⁰ tn Heb “And the six hundred men, equipped with the weapons of war…from the sons of Dan.”

⁴¹ tn Heb “went up, went in there, took.”

⁴² tn Heb “six hundred men, equipped with the weapons of war.”

⁴³ tn Heb “These went into Micah’s house and took.”

⁴⁴ tn See the note on the word “adviser” in 17:10.

⁴⁵ tn Heb “Is it better for you to be priest for the house of one man or for you to be priest for a tribe, for a clan in Israel?”

⁴⁶ tn Heb “and went into the midst of the people.”

⁴⁷ tn Heb “They turned and went and put the children, the cattle, and the possessions in front of them.”

⁴⁸ tn Heb “the men who were in the houses near Micah’s house.”

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

⁵⁰ tn Heb “What is this you say to me, ‘What to you?’”

⁵¹ tn Heb “bitter in spirit.” This phrase is used in 2 Sam 17:8 of David and his warriors, who are compared to a bear robbed of her cubs.

⁵² tn Heb “and you will gather up your life and the life of your house.”

⁵³ tn Heb “saw.”

⁵⁴ tn Heb “they were stronger than he.”

⁵⁵ tn Heb “they”; the referent (the Danites) has been specified in the translation for clarity.

⁵⁶ tn The Hebrew adds “with fire.” This has not been included in the translation for stylistic reasons, because it is redundant in English.

⁵⁷ tn Heb “it.” The Hebrew pronoun is feminine singular here, referring to the “city” (a grammatically feminine singular noun) mentioned in v. 27.

⁵⁸ map For location see Map1 A1; JP3 F3; JP4 F3.

⁵⁹ tn Heb “and a thing there was not to them with men.”

⁶⁰ tn Heb “it.” The Hebrew pronoun is feminine singular here, referring to the “city” (a grammatically feminine singular noun) mentioned in v. 27.

⁶¹ tn Heb “They”; the referent (the Danites) has been specified in the translation for clarity.

⁶² tn Heb “They called the name of the city Dan, after the name of Dan their father, who had been born to Israel.”

⁶³ tn Heb “erected for themselves.”

⁶⁴ tn Heb “son.”

⁶⁵ tc Several ancient textual witnesses, including some LXX mss and the Vulgate, support the reading “Moses” (מֹשֶׁה, mosheh) here. Many Hebrew mss have a nun (נ) suspended above the name between the first two letters (מנשׁה), suggesting the name Manasseh (מְנַשֶּׁה, mÿnasheh). This is probably a scribal attempt to protect Moses’ reputation. For discussion, see G. F. Moore, Judges (ICC), 401-2.

⁶⁶ tn Heb “sons.”

⁶⁷ tn Heb “they set up for themselves.”

⁶⁸ tn Heb “the carved image that Micah had made.”

⁶⁹ tn Heb “the house of God.”

⁷⁰ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

⁷¹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

⁷² tn ἀκούσαντες (akousante") has been taken temporally.

⁷³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

⁷⁴ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

⁷⁵ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

⁷⁶ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

sn This is best taken as a parenthetical note by the author.

⁷⁷ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

⁷⁸ tn Grk “a Jewish man.”

⁷⁹ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

⁸⁰ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

⁸¹ tn Grk “strictly at the feet of” (an idiom).

⁸² tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

⁸³ tn Or “our forefathers.”

⁸⁴ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

⁸⁵ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

⁸⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

⁸⁷ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

⁸⁸ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

⁸⁹ tn Grk “binding.” See Acts 8:3.

⁹⁰ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

⁹¹ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

⁹² tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

⁹³ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

⁹⁴ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

⁹⁵ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

⁹⁶ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

⁹⁷ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

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

⁹⁸ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

⁹⁹ tn Grk “going and nearing Damascus.”

sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

¹⁰⁰ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

¹⁰¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

¹⁰² tn Or “shone.”

¹⁰³ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

¹⁰⁴ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

¹⁰⁵ tn Grk “So I said.”

¹⁰⁶ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

¹⁰⁷ tn Grk “about all things.”

¹⁰⁸ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

¹⁰⁹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

¹¹⁰ tn Or “brightness”; Grk “glory.”

¹¹¹ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

¹¹² tn Grk “a certain Ananias.”

¹¹³ sn The law refers to the law of Moses.

¹¹⁴ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

¹¹⁵ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

¹¹⁶ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

¹¹⁷ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

¹¹⁸ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

¹¹⁹ tn Grk “I looked up to him.”

¹²⁰ tn Or “forefathers”; Grk “fathers.”

sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

¹²¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

¹²² tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹²³ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

¹²⁴ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

¹²⁵ tn Or “a witness to him.”

sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

¹²⁶ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

¹²⁷ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

¹²⁸ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

¹²⁹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

¹³⁰ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

¹³¹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

¹³² tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

¹³³ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

¹³⁴ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

¹³⁵ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

sn See the note on synagogue in 6:9.

¹³⁶ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

¹³⁷ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

¹³⁸ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹³⁹ tn Or “outer garments.”

sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

¹⁴⁰ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

¹⁴¹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

¹⁴² tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

¹⁴³ tn Grk “until this word.”

sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

¹⁴⁴ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

¹⁴⁵ tn Grk “and said.”

¹⁴⁶ tn Grk “this one.”

¹⁴⁷ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

¹⁴⁸ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

¹⁴⁹ tn Or “outer garments.”

sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

¹⁵⁰ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

¹⁵¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

¹⁵² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁵³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

¹⁵⁴ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

¹⁵⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁵⁶ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

¹⁵⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

¹⁵⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁵⁹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

¹⁶⁰ sn See the note on the word centurion in 10:1.

¹⁶¹ tn The word “citizen” is supplied here for emphasis and clarity.

¹⁶² tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

¹⁶³ sn See the note on the word centurion in 10:1.

¹⁶⁴ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁶⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

¹⁶⁶ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

¹⁶⁷ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

¹⁶⁸ tn The word “citizen” is supplied here for emphasis and clarity.

¹⁶⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

¹⁷⁰ tn Grk “and said to.”

¹⁷¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

¹⁷² tn The word “citizen” is supplied here for emphasis and clarity.

¹⁷³ tn Grk “He said.”

¹⁷⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

¹⁷⁵ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

¹⁷⁶ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

¹⁷⁷ tn The word “citizen” is supplied here for emphasis and clarity.

sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

¹⁷⁸ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

¹⁷⁹ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

¹⁸⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

¹⁸¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

¹⁸² tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

¹⁸³ tn The word “citizen” is supplied here for emphasis and clarity.

¹⁸⁴ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

¹⁸⁵ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

¹⁸⁶ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

¹⁸⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

¹⁸⁸ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

¹⁸⁹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

¹⁹⁰ tn Heb “The word which came to Jeremiah from the Lord in the eleventh year of…” See 7:1; 11:1; 18:1; 21:1; 30:1 for this same formula.

sn The dating formulas indicate that the date was 588/87 b.c. Zedekiah had begun to reign in 598/97 and Nebuchadnezzar had begun to reign in 605/604 b.c. The dating of Nebuchadnezzar’s rule here includes the partial year before he was officially crowned on New Year’s day. See the translator’s note on 25:1 for the method of dating a king’s reign.

¹⁹¹ sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)

¹⁹² sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).

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

¹⁹³ tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.

¹⁹⁴ tn Heb “Zedekiah king of Judah.”

¹⁹⁵ tn The translation represents an attempt to break up a very long Hebrew sentence with several levels of subordination and embedded quotations and also an attempt to capture the rhetorical force of the question “Why…” which is probably an example of what E. W. Bullinger (Figures of Speech, 953-54) calls a rhetorical question of expostulation or remonstrance (cf. the note on 26:9 and compare also the question in 36:29. In all three of these cases NJPS translates “How dare you…” which captures the force nicely). The Hebrew text reads, “For Zedekiah king of Judah had confined him, saying, ‘Why are you prophesying, saying, “Thus says the Lord, ‘Behold I am giving this city into the hands of the king of Babylon and he will capture it.’”’”

¹⁹⁶ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

¹⁹⁷ tn Heb “his [Zedekiah’s] mouth will speak with his [Nebuchadnezzar’s] mouth and his eyes will see his eyes.” The verbs here are an obligatory imperfect and its vav consecutive perfect equivalent. (See IBHS 508-9 §31.4g for discussion and examples of the former and IBHS 528 §32.2.1d, n. 16, for the latter.)

¹⁹⁸ tn This is the verb (פָּקַד, paqad) that has been met with several times in the book of Jeremiah, most often in the ominous sense of “punish” (e.g., 6:15; 11:22; 23:24) but also in the good sense of “resume concern for” (e.g., 27:22; 29:10). Here it is obviously in the ominous sense referring to his imprisonment and ultimate death (52:11).

sn Compare Jer 34:2-3 for this same prophecy. The incident in Jer 34:1-7 appears to be earlier than this one. Here Jeremiah is confined to the courtyard of the guardhouse; there he appears to have freedom of movement.

¹⁹⁹ tn Heb “Oracle of the Lord.”

²⁰⁰ sn The pronouns are plural here, referring to the people of Judah and Jerusalem. Jeremiah had counseled that they surrender (cf. 27:12; 21:8-10) because they couldn’t succeed against the Babylonian army even under the most favorable circumstances (37:3-10).

²⁰¹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²⁰² tn Heb “The word of the Lord came to me, saying.” This verse resumes the narrative introduction in v. 1 which was interrupted by the long parenthetical note about historical background. There is again some disjunction in the narrative (compare the translator’s notes on 27:2 and 28:1). What was begun as a biographical (third person) narrative turns into an autobiographical (first person) narrative until v. 26 where the third person is again resumed. Again this betrays the hand of the narrator, Baruch.

²⁰³ tn Heb “your right.” The term מִשְׁפָּט (mishpat) here and in v. 8 refers to legal entitlement for the option to purchase a property (BDB 1049 s.v. מִשְׁפָּט 5; cf. Deut 21:17).

²⁰⁴ sn Underlying this request are the laws of redemption of property spelled out in Lev 25:25-34 and illustrated in Ruth 4:3-4. Under these laws, if a property owner became impoverished and had to sell his land, the nearest male relative had the right and duty to buy it so that it would not pass out of the use of the extended family. The land, however, would not actually belong to Jeremiah because in the year of Jubilee it reverted to its original owner. All Jeremiah was actually buying was the right to use it (Lev 25:13-17). Buying the field, thus, did not make any sense (thus Jeremiah’s complaint in v. 25) other than the fact that the Lord intended to use Jeremiah’s act as a symbol of a restored future in the land.

²⁰⁵ tn Heb “And according to the word of the Lord my cousin Hanamel came to me to the courtyard of the guardhouse and said, ‘…’” The sentence has been broken down to conform better with contemporary English style.

²⁰⁶ tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”

sn Coins were not in common use until the postexilic period. Payment in gold and silver was made by cutting off pieces of silver or gold and weighing them in a beam balance using standard weights as the measure. A shekel weighed approximately 0.4 ounce or 11.4 grams. The English equivalents are only approximations.

²⁰⁷ tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.

²⁰⁸ tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.

²⁰⁹ tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”

²¹⁰ tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).

²¹¹ tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”

sn Aramaic documents from a slightly later period help us understand the nature of such deeds. The document consisted of a single papyrus sheet divided in half. One half contained all the particulars and was tightly rolled up, bound with strips of cloth or thread, sealed with wax upon which the parties affixed their seal, and signed by witnesses. The other copy consisted of an abstract and was left loosely rolled and unsealed (i.e., open to be consulted at will). If questions were raised about legality of the contract then the sealed copy could be unsealed and consulted.

²¹² tc The translation follows a number of Hebrew mss and the Greek and Syriac version in reading “the son of my uncles (= my cousin; בֶּן דֹּדִי, ben dodi).” The majority of Hebrew mss do not have the word “son of (בֶּן).”

²¹³ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.

²¹⁴ tn Heb “many days.” See BDB s.v. יוֹם 5.b for this usage.

²¹⁵ tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study notes on 2:19.

²¹⁶ sn The significance of the symbolic act performed by Jeremiah as explained here was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed and former property rights would be recognized.

²¹⁷ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.

²¹⁸ tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.

²¹⁹ tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.

²²⁰ tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

²²¹ tn Heb “pays back into the bosom of their children the sin of their parents.”

²²² tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

²²³ tn Heb “[you are] great in counsel and mighty in deed.”

²²⁴ tn Heb “your eyes are open to the ways of the sons of men.”

²²⁵ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

²²⁶ tn Or “You did miracles and amazing deeds in the land of Egypt. And you continue to do them until this day both in Israel and among mankind. By this mean you have gained a renown…” The translation here follows the syntactical understanding reflected also in NJPS. The Hebrew text reads: “you did miracles and marvelous acts in the land of Egypt until this day and in Israel and in mankind and you made for yourself a name as this day.” The majority of English versions and commentaries understand the phrases “until this day and in Israel and in mankind” to be an elliptical sentence with the preceding verb and objects supplied as reflected in the alternate translation. However, the emphasis on the miraculous deeds in Egypt in this section both before and after this elliptical phrase and the dominant usage of the terms “signs and wonders” to refer to the plagues and other miraculous signs in Egypt calls this interpretation into question. The key here is understanding “both in Israel and in mankind” as an example of a casus pendens construction (a dangling subject, object, or other modifier) before a conjunction introducing the main clause (cf. GKC 327 §111.h and 458 §143.d and compare the usage in Jer 6:19; 33:24; 1 Kgs 15:13). This verse is the topic sentence which is developed further in v. 21 and initiates a narrative history of the distant past that continues until v. 22b where reference is made to the long history of disobedience which has led to the present crisis.

²²⁷ tn Heb “You brought your people Israel out of the land of Egypt with signs and wonders and with a mighty hand and with outstretched arm and with great terror.” For the figurative expressions involved here see the marginal notes on 27:5. The sentence has been broken down to better conform to contemporary English style.

²²⁸ tn Heb “fathers.”

²²⁹ tn For an alternative translation of the expression “a land flowing with milk and honey” see the translator’s note on 11:5.

²³⁰ tn Or “They did not do everything that you commanded them to do.” This is probably a case where the negative (לֹא, lo’) negates the whole category indicated by “all” (כָּל, kol; see BDB 482 s.v. כָּל 1.e(c) and compare usage in Deut 12:16; 28:14). Jeremiah has repeatedly emphasized that the history of Israel since their entry into the land has been one of persistent disobedience and rebellion (cf., e.g. 7:22-26; 11:7-8). The statement, of course, is somewhat hyperbolical as all categorical statements of this kind are.

²³¹ tn Heb “Siege ramps have come up to the city to capture it.”

²³² tn Heb “sword.”

²³³ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²³⁴ tn Heb “And the city has been given into the hands of the Chaldeans who are fighting against it because of the sword, starvation, and disease.” The verb “has been given” is one of those perfects that view the action as good as done (the perfect of certainty or prophetic perfect).

²³⁵ tn The word “Lord” is not in the text but is supplied in the translation as a reminder that it is he who is being addressed.

²³⁶ tn Heb “And what you said has happened and behold you see it.”

²³⁷ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²³⁸ tn Heb “And you, Lord Yahweh, have said to me, ‘Buy the field for…’ even though the city will be given into the hands of the Babylonians.” The sentence has been broken up and the order reversed for English stylistic purposes. For the rendering “is sure to fall into the hands of” see the translator’s note on the preceding verse.

²³⁹ tn Heb “Lord God.” For the rendering of this title see the study note on 1:6.

²⁴⁰ tn Heb “call in witnesses to witness.”

²⁴¹ tn Heb “The word of the Lord came to Jeremiah, saying.”

²⁴² tn Heb “Behold, I am the Lord, the God of all flesh. Is anything too hard for me?” The question is rhetorical expecting an emphatic negative answer (cf. E. W. Bullinger, Figures of Speech, 949, citing the parallel in Gen 18:14). The Hebrew particle “Behold” (הִנֵּה, hinneh) introduces the grounds for this rhetorical negative (cf. T. O. Lambdin, Introduction to Biblical Hebrew, 170, §135 [3]), i.e., “Since I am the Lord, the God of all mankind, there is indeed nothing too hard for me [or is there anything too hard for me?].”

sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the Lord says” and “Now therefore the Lord says.” As the creator of all and God of all mankind he has the power and authority to do with his creation what he wishes (cf. Jer 27:5-6).

²⁴³ tn Heb “Thus says the Lord.” However, the speech has already been introduced as first person. So the first person style has been retained for smoother narrative style.

²⁴⁴ tn Heb “Behold, I will give this city into the hand of…”

²⁴⁵ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²⁴⁶ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²⁴⁷ sn Compare Jer 19:13.

²⁴⁸ tn Heb “that which is evil in my eyes.” For this idiom see BDB 744 s.v. עַיִן 3.c and compare usage in 18:10.

²⁴⁹ tn Heb “from their youth.”

sn Compare Jer 3:24-25; 11:21. The nation is being personified and reference is made to her history from the time she left Egypt onward (cf. 2:2).

²⁵⁰ tn Heb “the people of Israel.” However, since “people of Israel” has been used in the preceding line for the northern kingdom as opposed to the kingdom of Judah, it might lead to confusion to translate literally. Moreover, the pronoun “they” accomplishes the same purpose.

²⁵¹ tn Heb “by the work of their hands.” See the translator’s note on 25:6 and the parallelism in 25:14 for this rendering rather than referring it to the making of idols as in 1:16; 10:3.

²⁵² tn Heb “Oracle of the Lord.”

²⁵³ tn The statements in vv. 28-29 regarding the certain destruction of the city are motivated by three parallel causal clauses in vv. 30a, b, 31, the last of which extends through subordinate and coordinate clauses until the end of v. 35. An attempt has been made to bring out this structure by repeating the idea “This/it will happen” in front of each of these causal clauses in the English translation.

²⁵⁴ tn Heb “from the day they built it until this day.”

sn The Israelites did not in fact “build” Jerusalem. They captured it from the Jebusites in the time of David. This refers perhaps to the enlarging and fortifying of the city after it came into the hands of the Israelites (2 Sam 5:6-10).

²⁵⁵ tn Heb “For this city has been to me for a source of my anger and my wrath from the day they built it until this day so as remove it.” The preposition ְל (lamed) with the infinitive (Heb “so as to remove it”; לַהֲסִירָהּ, lahasirah) expresses degree (cf. R. J. Williams, Hebrew Syntax, 37, §199, and compare usage in 2 Sam 13:2).

²⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁵⁷ tn Heb “remove it from my sight 32:33 because of all the wickedness of the children of Israel and the children of Judah which they have done to make me angry, they, their kings, their officials, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.” The sentence has been broken up in conformity with contemporary English style and an attempt has been made to preserve the causal connections.

²⁵⁸ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

²⁵⁹ tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19.

²⁶⁰ tn Heb “But they were not listening so as to accept correction.”

²⁶¹ tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note on 7:10 for the explanation for this rendering.

²⁶² sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

²⁶³ tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

²⁶⁴ tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

²⁶⁵ tn Heb “sword.”

²⁶⁶ sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the Lord’s command to buy the field of his cousin in spite of the certainty of the city’s demise. In 32:28 it is the Lord’s affirmation that the city will indeed fall. Here, the Lord picks up Jeremiah’s assessment only to add a further prophesy (vv. 37-41) of what is just as sure to happen (v. 42). This is the real answer to Jeremiah’s perplexity. Verses 28-35 are an assurance that the city will indeed be captured and a reiteration again of the reason for its demise. The structure of the two introductions in v. 28 and v. 36 are parallel and flow out of the statement that the Lord is God of all mankind and nothing is too hard for him (neither destruction nor restoration [cf. 1:10]).

²⁶⁷ tn Heb “And now therefore thus says the Lord, the God of Israel, concerning this city which you [masc. pl.] are saying has been given [prophetic perfect = will be given] into the hand of the king of Babylon through sword, starvation, and disease.” The translation attempts to render the broader structure mentioned in the study note and to break the sentence down in a way that conforms more to contemporary English style and that will lead into the speech which does not begin until the next verse. As in v. 28 the third person introduction has been changed to first person for smoother narrative style in a first person speech (i.e., vv. 27-44 are all the Lord’s answer to Jeremiah’s prayer). The words “right in” added to “are saying” are intended to reflect the connection between v. 28 and the statement here (which is a repetition of v. 24). I.e., God does not deny that Jeremiah’s assessment is correct; he affirms it but has something further to say in answer to Jeremiah’s prayer.

²⁶⁸ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

²⁶⁹ sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.

²⁷⁰ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).

²⁷¹ tn Heb “an everlasting covenant.” For the rationale for the rendering “agreement” and the nature of the biblical covenants see the study note on 11:2.

sn For other references to the lasting (or everlasting) nature of the new covenant see Isa 55:3; 61:8; Jer 50:5; Ezek 16:60; 37:26. The new covenant appears to be similar to the ancient Near Eastern covenants of grants whereby a great king gave a loyal vassal a grant of land or dynastic dominion over a realm in perpetuity in recognition of past loyalty. The right to such was perpetual as long as the great king exercised dominion, but the actual enjoyment could be forfeited by individual members of the vassal’s dynasty. The best example of such an covenant in the OT is the Davidic covenant where the dynasty was given perpetual right to rule over Israel. Individual kings might be disciplined and their right to enjoy dominion taken away, but the dynasty still maintained the right to rule (see 2 Sam 23:5; Ps 89:26-37 and note especially 1 Kgs 11:23-39). The new covenant appears to be the renewal of God’s promise to Abraham to always be the God of his descendants and for his descendants to be his special people (Gen 17:7) something they appear to have forfeited by their disobedience (see Hos 1:9). However, under the new covenant he promises to never stop doing them good and grants them a new heart, a new spirit, the infusion of his own spirit, and the love and reverence necessary to keep from turning away from him. The new covenant is not based on their past loyalty but on his gracious forgiveness and his gifts.

²⁷² tn Or “stop being gracious to them” or “stop blessing them with good”; Heb “turn back from them to do good to them.”

²⁷³ tn Or “I will make them want to fear and respect me so much that”; Heb “I will put the fear of me in their hearts.” However, as has been noted several times, “heart” in Hebrew is more the center of the volition (and intellect) than the center of emotions as it is in English. Both translations are intended to reflect the difference in psychology.

²⁷⁴ tn The words “never again” are not in the text but are implicit from the context and are supplied not only by this translation but by a number of others.

²⁷⁵ tn Heb “will plant them in the land with faithfulness with all my heart and with all my soul.” The latter expressions are, of course, anthropomorphisms (see Deut 6:5).

²⁷⁶ tn Heb “For thus says the Lord.” See the translator’s notes on 32:27, 36.

²⁷⁷ tn Heb “As I have brought all this great disaster on these people so I will bring upon them all the good fortune which I am promising them.” The translation has broken down the longer Hebrew sentence to better conform to English style.

sn See the same guarantee in Jer 31:27.

²⁷⁸ tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.

²⁷⁹ tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.

²⁸⁰ tn The noun is singular with the article, but it is a case of the generic singular (cf. GKC 406 §126.m).

²⁸¹ tn Heb “Fields will be bought in this land of which you [masc. pl.] are saying, ‘It will be desolate [a perfect of certainty or prophetic perfect] without man or beast; it will be given into the hand of the Chaldeans.’” The original sentence has been broken down to better conform to contemporary English style.

²⁸² tn Heb “They will buy fields with silver and write in the deed and seal [it] and have witnesses witness [it] in the land of Benjamin, in the environs of Jerusalem, in the towns in Judah, in the towns in the hill country, in the towns in the Shephelah, and in the towns in the Negev.” The long Hebrew sentence has again been restructured to better conform to contemporary English style. The indefinite “they will buy” is treated as a passive. It is followed by three infinitive absolutes which substitute for the finite verb (cf. GKC 345 §113.y) which is a common feature of the style of the book of Jeremiah.

sn For the geographical districts mentioned here compare Jer 17:26.

²⁸³ tn Or “I will reverse their fortunes.” For this idiom see the translator’s note on 29:14 and compare the usage in 29:14; 30:3, 18; 31:23.

²⁸⁴ tn Heb “Oracle of the Lord.”

²⁸⁵ sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

²⁸⁶ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

²⁸⁷ tn Heb “[Oh] the happiness [of] the 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, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

²⁸⁸ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

²⁸⁹ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

²⁹⁰ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

²⁹¹ tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

²⁹² tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

²⁹³ tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

²⁹⁴ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

²⁹⁵ tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

²⁹⁶ tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

²⁹⁷ tn Or “his law.”

²⁹⁸ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

²⁹⁹ tn Heb “channels of water.”

³⁰⁰ tn Heb “which.”

³⁰¹ tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

³⁰² tn Heb “in its season.”

³⁰³ tn Or “fade”; “wither.”

sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.

³⁰⁴ tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

³⁰⁵ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.

³⁰⁶ tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.

sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).

³⁰⁷ tn Or “Therefore.”

³⁰⁸ tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

³⁰⁹ tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

³¹⁰ tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).

³¹¹ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

³¹² tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

³¹³ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

³¹⁴ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

³¹⁵ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

³¹⁶ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

³¹⁷ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

³¹⁸ tn Or “peoples” (so many English versions).

³¹⁹ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

³²⁰ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

³²¹ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

³²² tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

³²³ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

³²⁴ tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).

³²⁵ tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.

³²⁶ tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned.

³²⁷ tn Heb “throw off from us.”

³²⁸ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

³²⁹ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

³³⁰ tn Or “scoffs at”; “derides”; “mocks.”

³³¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

³³² tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

³³³ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

³³⁴ tn Or perhaps “consecrated.”

³³⁵ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

³³⁶ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

³³⁷ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

³³⁸ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

³³⁹ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

³⁴⁰ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

³⁴¹ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

³⁴² sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.

³⁴³ tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.

³⁴⁴ tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.

³⁴⁵ tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.

³⁴⁶ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

³⁴⁷ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

³⁴⁸ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

³⁴⁹ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

³⁵⁰ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

³⁵¹ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

³⁵² sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).