³ tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.

⁶ tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

¹ sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

⁴ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

¹ sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca. a.d. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.

¹ sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply—they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.

¹ sn 1 John 4:1-6. These verses form one of three units within 1 John that almost all interpreters consider a single unit and do not divide up (the other two are 2:12-14 and 15-17). The subject matter is so clearly different from the surrounding context that these clearly constitute separate units of thought. Since the Holy Spirit is not the only spirit active in the world, the author needs to qualify for the recipients how to tell if a spirit comes from God. The “test” is the confession in 4:2.

¹ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomē) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

² tn The Fourth Gospel uses ὀθονίοις (othoniois) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindōn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference. Also, Luke uses both terms to refer to the wrappings, which suggests they are interchangeable in some contexts at least (Luke 23:53; 24:12).

³ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parēngeilen, “he commanded”; P⁷⁵ B Θ Ξ Ψ ƒ¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parēngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive, suggesting that Jesus started to command the evil spirit to depart, and continued the command.

² tn The syntax of this line has been understood both as a single clause (NRSV, NASB, NIV) and as two parallel clauses (KJV). The LXX reflects the latter, “God is jealous, and the Lord avenges.” Masoretic accentuation and Hebrew syntax support the former, that is, the accentuation links קַנּוֹא וְנֹקֵם (qannoʾ v^enoqem, “jealous and avenging”) together. Normal word order suggests that קַנּוֹא וְנֹקֵם (“jealous and avenging”) are attributive adjectives modifying אֵל (ʾel, “God”) and that the Lord is the subject. Another possibility is that the adjectives are a case of hendiadys and should be understood as “The Lord is a zealously avenging God.”

¹ sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns, and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).

² 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.

⁴ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

¹ tn The imperative אֶחֱזוּ (ʾekhezu, “catch”) is plural in form (Qal imperative second person masculine plural from אָחַז, ʾakhaz). Some commentators suggest that the woman is speaking to a large audience, perhaps the maidens of Jerusalem mentioned in 2:7. However, the Hebrew plural can function in an intensive sense when used in reference to a single individual (IBHS 122 §7.4.3a). As noted previously, the bride often uses the plural in reference to herself or to her bridegroom in Sumerian love literature. Thus, the woman simply may be speaking to her beloved, as in 2:16-17, but with particularly intense passion.

¹ tn The plural form of הַכְּסִילִים (hakk^esilim, from כְּסִיל, k^esil, “fool”) denotes (1) plural of number: referring to several fools or (2) plural of habitual character or plural of intensity (referring to a single person characterized by a habitual or intense quality of foolishness). The latter is favored because the two verbs in 10:15 are both singular in form: “wearies him” (תְּיַגְּעֶנּוּ, t^eyagg^eʿennu) and “he does [not] know” (לֹא־יָדַע, loʾ yadaʿ); see GKC 440-41 §135.p. The article on הַכְּסִילִים is used in the generic sense.

² tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.

¹ tn The word עָנָו (ʿanav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9; 37:11), but perhaps here the idea of “more tolerant” or “long suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63. Hebrew has several homonyms of עָנָה (ʿanah) one of which means “humble” and another “afflicted.”

² sn The following paragraphs are Lev 6:8-30 in the English Bible but 6:1-23 in the Hebrew text. This initial verse makes the special priestly regulations for the people’s burnt and grain offerings into a single unit (i.e., Lev 6:8-18 [6:1-11 HT]; cf. Lev 1-2 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below.