¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “the name of his mother.”

³ tn Heb “he did what was proper in the eyes of the Lord.”

⁴ tn Heb “and walked in all the way of David his father.”

⁵ tn Heb “with these orders, saying.”

⁶ tc The MT has וְיַתֵּם (vÿyattem), “and let them add up” (Hiphil of תָּמָם [tammam], “be complete”), but the appearance of הִתִּיכוּ (hitikhu), “they melted down” (Hiphil of נָתַךְ [natakh], “pour out”) in v. 9 suggests that the verb form should be emended to וְיַתֵּךְ (vÿyattekh), “and let him melt down” (a Hiphil of נָתַךְ [natakh]). For a discussion of this and other options see M. Cogan and H. Tadmor, II Kings (AB), 281.

⁷ tn Heb “doers of the work.”

⁸ tn Heb “and let them give it to the doers of the work who are in the house of the Lord to repair the damages to the house.”

⁹ tn Heb “and to buy wood and chiseled stone to repair the house.”

¹⁰ tn Heb “only the silver that is given into their hand should not be reckoned with them, for in faithfulness they are acting.”

¹¹ tn Heb “returned the king a word and said.”

¹² tn Heb “that was found in the house.”

¹³ tn Or “inquire of.”

¹⁴ tn Heb “concerning.”

¹⁵ tn Heb “for great is the anger of the Lord which has been ignited against us.”

¹⁶ tn Heb “by doing all that is written concerning us.” Perhaps עָלֵינוּ (’alenu), “concerning us,” should be altered to עָלָיו (’alav), “upon it,” in which case one could translate, “by doing all that is written in it.”

¹⁷ tn Heb “the keeper of the clothes.”

¹⁸ tn Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.

¹⁹ tn Heb “and they spoke to her.”

²⁰ tn Heb “all the words of the scroll which the king of Judah has read.”

²¹ tn Or “burned incense.”

²² tn Heb “angering me with all the work of their hands.” The translation assumes that this refers to idols they have manufactured (note the preceding reference to “other gods,” as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”

²³ tn Heb “Because your heart was tender.”

²⁴ tn Heb “how I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.” The final phrase (“horror and a curse”) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22.

²⁵ tn Heb “Therefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”

²⁶ tn Heb “your eyes will not see.”

²⁷ tn Grk “let us fear.”

²⁸ tn Or “they were not united.”

²⁹ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

³⁰ sn A quotation from Ps 95:11.

³¹ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

³² sn A quotation from Gen 2:2.

³³ tn Grk “and in this again.”

³⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

³⁵ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

³⁶ tn Grk “as it has been said before” (see Heb 3:7).

³⁷ tn Grk “today if you hear his voice.”

³⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

³⁹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

⁴⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

⁴¹ tn Grk “for timely help.”

⁴² sn The dating of the book of Joel is a matter of dispute. Some scholars date the book as early as the ninth century b.c., during the reign of the boy-king Joash. This view is largely based on the following factors: an argument from silence (e.g., the book of Joel does not mention a king, perhaps because other officials de facto carried out his responsibilities, and there is no direct mention in the book of such later Israelite enemies as the Assyrians, Babylonians, and Persians); inconclusive literary assumptions (e.g., the eighth-century prophet Amos in Amos 9:13 alludes to Joel 3:18); the canonical position of the book (i.e., it is the second book of the Minor Prophets); and literary style (i.e., the book is thought to differ in style from the postexilic prophetic writings). While such an early date for the book is not impossible, none of the arguments used to support it is compelling. Later dates for the book that have been defended by various scholars are, for example, the late seventh century or early sixth century or sometime in the postexilic period (anytime from late sixth century to late fourth century). Most modern scholars seem to date the book of Joel sometime between 400 and 350 b.c. For a helpful discussion of date see J. A. Thompson, “The Date of the Book of Joel,” A Light unto My Path, 453-64. Related to the question of date is a major exegetical issue: Is the army of chapter two to be understood figuratively as describing the locust invasion of chapter one, or is the topic of chapter two an invasion of human armies, either the Babylonians or an eschatological foe? If the enemy could be conclusively identified as the Babylonians, for example, this would support a sixth-century date for the book.

⁴³ tn Heb “the word of the Lord.”

⁴⁴ tn Heb “that was.” The term “given” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity and smoothness.

⁴⁵ sn The name Joel means in Hebrew “the Lord is God.” There are a dozen or so individuals with this name in the OT.

⁴⁶ sn Elders here refers not necessarily to men advanced in years, but to leaders within the community.

⁴⁷ tn Heb “give ear.”

⁴⁸ tn Heb “days.” The term “days” functions here as a synecdoche for one’s lifespan.

⁴⁹ tn Heb “days.”

⁵⁰ tn Heb “fathers.”

⁵¹ tn Heb “sons.” This word occurs several times in this verse.

⁵² sn The circumstances that precipitated the book of Joel surrounded a locust invasion in Palestine that was of unprecedented proportions. The locusts had devastated the country’s agrarian economy, with the unwelcome consequences extending to every important aspect of commercial, religious, and national life. To further complicate matters, a severe drought had exhausted water supplies, causing life-threatening shortages for animal and human life (cf. v. 20). Locust invasions occasionally present significant problems in Palestine in modern times. The year 1865 was commonly known among Arabic-speaking peoples of the Near East as sent el jarad, “year of the locust.” The years 1892, 1899, and 1904 witnessed significant locust invasions in Palestine. But in modern times there has been nothing equal in magnitude to the great locust invasion that began in Palestine in February of 1915. This modern parallel provides valuable insight into the locust plague the prophet Joel points to as a foreshadowing of the day of the Lord. For an eyewitness account of the 1915 locust invasion of Palestine see J. D. Whiting, “Jerusalem’s Locust Plague,” National Geographic 28 (December 1915): 511-50.

⁵³ tn Heb “eaten.” This verb is repeated three times in v. 4 to emphasize the total devastation of the crops by this locust invasion.

⁵⁴ tn The four Hebrew terms used in this verse are of uncertain meaning. English translations show a great deal of variation in dealing with these: (1) For ָגּזָם (gazam) KJV has “palmerworm,” NEB “locust,” NAB “cutter”, NASB “gnawing locust,” NIV “locust swarm,” NKJV “chewing locust,” NRSV, NLT “cutting locust(s),” NIrV “giant locusts”; (2) for אַרְבֶּה (’arbeh) KJV has “locust,” NEB “swarm,” NAB “locust swarm,” NASB, NKJV, NRSV, NLT “swarming locust(s),” NIV “great locusts,” NIrV “common locusts”; (3) for יֶלֶק (yeleq) KJV has “cankerworm,” NEB “hopper,” NAB “grasshopper,” NASB “creeping locust,” NIV, NIrV “young locusts,” NKJV “crawling locust,” NRSV, NLT “hopping locust(s)”; (4) for חָסִיל (khasil) KJV has “caterpillar,” NEB “grub,” NAB “devourer,” NASB, NLT “stripping locust(s),” NIV, NIrV “other locusts,” NKJV “consuming locust,” NRSV “destroying locust.” It is debated whether the Hebrew terms describe different species of locusts or similar insects or different developmental stages of the same species, or are virtual synonyms. While the last seems more likely, given the uncertainty over their exact meaning, the present translation has transliterated the Hebrew terms in combination with the word “locust.”

sn Four different words for “locust” are used in this verse. Whether these words represent different life-stages of the locusts, or whether virtual synonyms are being used to underscore the severity of damage caused by the relentless waves of locust invasion, is not entirely certain. The latter seems more likely. Many interpreters have understood the locust plagues described here to be symbolic of invading armies that will devastate the land, but the symbolism could also work the other way, with real plagues of locusts described in the following verses as an invading army.

⁵⁵ sn The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.

⁵⁶ sn Joel addresses the first of three groups particularly affected by the locust plague. In v. 5 he describes the effects on the drunkards, who no longer have a ready supply of intoxicating wine; in vv. 11-12 he describes the effects on the farmers, who have watched their labors come to naught because of the insect infestation; and in vv. 13-14 he describes the effects on the priests, who are no longer able to offer grain sacrifices and libations in the temple.

⁵⁷ tn Heb “over the sweet wine, because it.” Cf. KJV, NIV, TEV, NLT “new wine.”

⁵⁸ tn Heb “cut off” (so KJV, ASV, NASB, NRSV); NAB “will be withheld.”

⁵⁹ tn Heb “your mouth.” This is a synecdoche of part (the mouth) for whole (the person).

⁶⁰ sn As becomes increasingly clear in what follows, this nation is to be understood figuratively. It refers to the locust invasion as viewed from the standpoint of its methodical, destructive advance across the land (BDB 156 s.v. גּוֹי 2). This term is used figuratively to refer to animals one other time (Zeph 2:14).

⁶¹ tn Heb “has come up against.”

⁶² tn Heb “my.”

⁶³ tn Heb “[It] is huge and there is not number.”

⁶⁴ tn Heb “its teeth are the teeth of a lion.”

⁶⁵ tn Heb “its incisors are those of a lioness.” The sharp, cutting teeth are metonymical for the action of tearing apart and eating prey. The language is clearly hyperbolic. Neither locusts nor human invaders literally have teeth of this size. The prophet is using exaggerated and picturesque language to portray in vivid terms the enormity of the calamity. English versions vary greatly on the specifics: KJV “cheek teeth”; ASV “jaw-teeth”; NAB “molars”; NASB, NIV, NRSV “fangs.”

⁶⁶ tn Heb “it.” Throughout vv. 6-7 the Hebrew uses singular forms to describe the locust swarm, but the translation uses plural forms because several details of the text make more sense in English as if they are describing the appearance and effects of individual locusts.

⁶⁷ tn Heb “my.”

⁶⁸ tn Both “vines” and “fig trees” are singular in the Hebrew text, but are regarded as collective singulars.

⁶⁹ tn Heb “my.”

⁷⁰ tn Heb “it has completely stripped her.”

⁷¹ tn Heb “her.”

⁷² tn Heb “grow white.”

sn Once choice leafy vegetation is no longer available to them, locusts have been known to consume the bark of small tree limbs, leaving them in an exposed and vulnerable condition. It is apparently this whitened condition of limbs that Joel is referring to here.

⁷³ sn The verb is feminine singular, raising a question concerning its intended antecedent. A plural verb would be expected here, the idea being that all the inhabitants of the land should grieve. Perhaps Joel is thinking specifically of the city of Jerusalem, albeit in a representative sense. The choice of the feminine singular verb form has probably been influenced to some extent by the allusion to the young widow in the simile of v. 8.

⁷⁴ tn Or “a young woman” (TEV, CEV). See the note on the phrase “husband-to-be” in the next line.

⁷⁵ tn Heb “over the death of.” The term “lamenting” does not appear in the Hebrew, but is supplied in the translation for smoothness.

⁷⁶ sn Heb “the husband of her youth.” The woman described here may already be married, so the reference is to the death of a husband rather than a fiancé (a husband-to-be). Either way, the simile describes a painful and unexpected loss to which the national tragedy Joel is describing may be compared.

⁷⁷ tn Heb “house.” So also in vv. 13, 14, 16.

⁷⁸ tn Heb “grain offering and drink offering are cut off from the house of the Lord,”

⁷⁹ tn Heb “the field has been utterly destroyed.” The term “field,” a collective singular for “fields,” is a metonymy for crops produced by the fields.

⁸⁰ tn Joel uses intentionally alliterative language in the phrases שֻׁדַּד שָׂדֶה (shuddad sadeh, “the field is destroyed”) and אֲבְלָה אֲדָמָה (’avlah ’adamah, “the ground is in mourning”).

⁸¹ tn Heb “embarrassed”; or “be ashamed.”

⁸² tn This Hebrew word וְתַפּוּחַ (vÿtappuakh) probably refers to the apple tree (so most English versions), but other suggestions that scholars have offered include the apricot, citron, or quince.

⁸³ tn These words are not in the Hebrew text but are supplied in the translation for clarity.

⁸⁴ tn Heb “the sons of man.”

⁸⁵ tn Heb “put on.” There is no object present in the Hebrew text, but many translations assume “sackcloth” to be the understood object of the verb “put on.” Its absence in the Hebrew text of v. 13 is probably due to metrical considerations. The meter here is 3 + 3, and that has probably influenced the prophet’s choice of words.

⁸⁶ tn Heb “for grain offering and drink offering are withheld from the house of your God.”

⁸⁷ tn Heb “consecrate a fast” (so NASB).

⁸⁸ tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXII^c and 4QXII^g).

⁸⁹ tn Heb “Alas for the day!”

⁹⁰ tn There is a wordplay in Hebrew here with the word used for “destruction” (שׁוֹד, shod) and the term used for God (שַׁדַּי, shadday). The exact meaning of “Shaddai” in the OT is somewhat uncertain, although the ancient versions and many modern English versions tend to translate it as “Almighty” (e.g., Greek παντοκράτωρ [pantokratwr], Latin omnipotens). Here it might be rendered “Destroyer,” with the thought being that “destruction will come from the Divine Destroyer,” which should not be misunderstood as a reference to the destroying angel. The name “Shaddai” (outside Genesis and without the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14, Isa 13:6, and the present passage, Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.

⁹¹ tn Heb “Has not the food been cut off right before our eyes?” This rhetorical question expects an affirmative answer; the question has been translated as an affirmation for the sake of clarity and emphasis.

⁹² tn Heb “joy and gladness from the house of our God?” Verse 16b is a continuation of the rhetorical question begun in v. 16a, but has been translated as an affirmative statement to make the meaning clear. The words “There is no longer any” are not in the Hebrew text, but have been supplied in the translation for clarity.

⁹³ tn Heb “seed.” The phrase “the grains of” does not appear in the Hebrew, but has been supplied in the translation for the sake of clarity and smoothness.

⁹⁴ tc This line is textually uncertain. The MT reads “the seed shrivels in their shovels/clods.” One Qumran manuscript (4QXXII^c) reads “the heifers decay in [their] s[talls].” LXX reads “the heifers leap in their stalls.”

tn These two lines of v. 17 comprise only four words in the Hebrew; three of the four are found only here in the OT. The translation and meaning are rather uncertain. A number of English versions render the word translated “shovels” as “clods,” referring to lumps of soil (e.g., KJV, NAB, NASB, NIV, NRSV).

⁹⁵ tn Heb “how the cattle groan!”

⁹⁶ tn Heb “the herds of cattle are confused.” The verb בּוּךְ (bukh, “be confused”) sometimes refers to wandering aimlessly in confusion (cf. Exod 14:3).

⁹⁷ tn The phrase “for help” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

⁹⁸ sn Fire here and in v. 20 is probably not to be understood in a literal sense. The locust plague, accompanied by conditions of extreme drought, has left the countryside looking as though everything has been burned up (so also in Joel 2:3).

⁹⁹ tn Heb “consumed.” This entire line is restated at the end of v. 20.

¹⁰⁰ tn Heb “the pastures of the wilderness.”

¹⁰¹ tn Heb “a flame has set ablaze.” This fire was one of the effects of the drought.

¹⁰² tn Heb “beasts of the field.”

¹⁰³ tn Heb “long for you.” Animals of course do not have religious sensibilities as such; they do not in any literal sense long for Yahweh. Rather, the language here is figurative (metonymy of cause for effect). The animals long for food and water (so BDB 788 s.v. עָרַג), the ultimate source of which is Yahweh.

¹⁰⁴ tn Heb “sources of water.”

¹⁰⁵ tn Heb “consumed.”

¹⁰⁶ tn Heb “the pastures of the wilderness.”

¹⁰⁷ sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.

¹⁰⁸ tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

¹⁰⁹ tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).

¹¹⁰ tn Heb “they devise wicked [plans] in [their] mind.”

¹¹¹ tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.

¹¹² tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”

¹¹³ tn The Hebrew term is used only here in the OT.

¹¹⁴ tn Heb “under.”

¹¹⁵ tn Heb “hands.”

¹¹⁶ tn Heb “to push down my steps.”

¹¹⁷ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).

¹¹⁸ tn Heb “the strength of my deliverance.”

¹¹⁹ tn Heb “cover.”

¹²⁰ tn Heb “do not grant the desires of the wicked.”

¹²¹ tn Heb “his.” The singular is used in a representative sense (see v. 1).

¹²² tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).

¹²³ tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.

¹²⁴ tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.

¹²⁵ tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.

¹²⁶ tn Heb “a man of a tongue.”

¹²⁷ tn Heb “be established in.”

¹²⁸ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

¹²⁹ tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.

¹³⁰ tn Heb “and the just cause of the poor.”

¹³¹ sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.

¹³² tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”

¹³³ tn Heb “door.” The Hebrew word occurs only here in the OT.

¹³⁴ sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.

¹³⁵ tn Heb “do not turn my heart toward an evil thing.”

¹³⁶ tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”

¹³⁷ sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.

¹³⁸ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

¹³⁹ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

¹⁴⁰ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

¹⁴¹ tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.

¹⁴² tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.

¹⁴³ tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.

¹⁴⁴ tn Heb “my eyes [are] toward you.”

¹⁴⁵ tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”

¹⁴⁶ tn Heb “and the traps of the doers of evil.”

¹⁴⁷ tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”

¹⁴⁸ tn Heb “his.”

¹⁴⁹ tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”