² tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.

¹ tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning—a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.

¹ tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).

² tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified—as though they were turned to ice (U. Cassuto, Exodus, 175).

¹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pros ton theon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

⁶ tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tameʾ) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).

² tn Or perhaps “the kingdom of heaven is entered by force.” The verb βιάζεται can be understood as either passive voice or middle voice by form. An additional problem is whether the term is to be understood in a negative sense or a positive sense. It is frequently understood here as a passive in a negative sense, “is violently treated,” “is oppressed”, or “has suffered violence” (so here and NRSV); cf. BDAG 175 s.v. βιάζω 1. As an (intransitive) middle voice the negative meaning “has been coming violently” has been suggested (NRSV mg), although the way in which the violence occurs is not clear. Another possible intransitive middle meaning in this passage (this one positive) is “to use force” which here might mean “makes its way with (triumphant) force” (cf. BDAG 175 s.v. βιάζω 2). Still another possible positive meaning is “to seek fervently” (BDAG 175 s.v. βιάζω 3). Resolution of the problem is not easy, but the presence of the noun βιαστής in the following clause (meaning “violent person” or “impetuous person” (BDAG 176 s.v.) suggests a negative sense is more likely here, while contextual differences point to a somewhat different meaning for the term βιάζεται in Luke 16:16.

³ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

² tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ¹³ 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C³ D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P^45,75 א B L Ξ (579) 892 1241 co.

¹ tn Heb “my eyes are spent,” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).

³ tn Heb “Denounce and let us denounce him.” The verb that is translated “denounce” (נָגַד, nagad) does not very often take an accusative object of person as it does here. When it does, it usually means to inform someone. The only relevant passage appears to be Job 17:5, where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

¹ tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.

² tn This is the only occurrence of this Hebrew word in the OT. Its precise meaning is therefore somewhat uncertain. As early as the LXX the word was understood to refer to a “spear,” and this seems to be the most likely possibility. Some scholars have proposed emending the text of 2 Sam 21:16 to כוֹבַעוֹ (khovaʿo; “his helmet”), but in spite of the fact that the word “helmet” appears in 1 Sam 17:5, there is not much evidence for reading that word here.

¹ sn Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed.

² sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

⁴ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

⁵ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb βιάζεται here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53. For a summary of the lexical options see BDAG 175 s.v. βιάζω. Differences in the context suggest a different meaning for the same term in Matt 11:12.

⁴ tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (maʿgal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (ʿagalah, “cart”) and the verb עָגַל (ʿagal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.