¹ tn Grk “slipped in.”

³ tn Heb “the iron slips off.”

² tn Heb “and his hand slips with you.”

² tn Heb “dispersed from upon him”; NAB, NRSV “began to slip away.”

¹ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielontes) and εἴων (eiōn) have been translated as finite verbs due to requirements of contemporary English style.

² sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.

⁵ tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Cf. Pss 35:15; 38:17 (38:18 HT).

³ tn The verb עָזַב (ʿazav) means “to abandon.” It may have an extended meaning of “to let go” or “to let slip.” But the expression “abandon to myself” means to abandon all restraint and give free course to the complaint.

² tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hitʿattef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT).

² sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

³ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

¹ tc The Kethib is הֲתָעוּף (hataʿuf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hataʿif) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone—when you think you are close, it slips away.

¹ sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.

¹ tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

³ tc Heb “Behold, I will punish Amon of No and Pharaoh and Egypt and its gods and its kings and Pharaoh and all who trust in him.” There appears to be a copyist slip involving a double writing of וְעַל־פַּרְעֹה (v^eʿal-parʿoh). The present translation has followed the suggestion of BHS and deleted the first one, since the second is necessary for the syntactical connection, “Pharaoh and all who trust in him.”

⁶ tn All the text says literally is, “Perhaps he can be enticed so that we can prevail over him.” However, the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes, it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics, as the original text does, but suggests some reference to “something that would lead to my downfall.”

³ tn The verb מָט (mat) means “to give way; to move.” This probably refers to the integrity of the righteous being lost—comparing it to moving [off course]. T. T. Perowne writes, “To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst” (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked—just as someone muddied the water, someone made the righteous slip from his place.

¹ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster—whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

² tn The prefixed verbal forms following the negative particle אַל (ʾal) appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8. But none of the examples in GKC for this use of the jussive are compelling.