² tn Grk “rather even expose.”

¹ tn Heb “She exposed her harlotry and exposed her nakedness.”

¹ tn Or “exposed” (see v. 19).

⁴ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

² tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

² tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”

² tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.

¹ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.

³ tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.

¹ tn Heb “on a tree until evening.” The words “leaving him exposed” are supplied in the translation for clarity.

⁷ tn Heb “one will expose.” The subject is probably indefinite, though one could translate, “for he [i.e., God] will lay bare.”

¹ sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).

² tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

³ sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.

¹ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

¹ tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.

¹ sn That is, to have sexual relations with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).

³ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

² sn Commentators suggest that the point of referring to the father’s nakedness is that the mother’s sexuality belongs to the father and is forbidden to the son on that account (see B. A. Levine, Leviticus [JPSTC], 120, and J. E. Hartley, Leviticus [WBC], 294). The expression may, however, derive from the shame of nakedness when exposed. If one exposes his mother’s nakedness to himself it is like openly exposing the father’s nakedness (cf. Gen 9:22-23 with the background of Gen 2:25 and 3:7, 21). The same essential construction is used in v. 10 where the latter explanation makes more sense than the former.

² tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mitʿareh) appears to be a Hitpael participle from עָרָה (ʿarah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (ʿalah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (ʾezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.