² tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

³ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

¹ tn The text has simply “six days,” but this is an adverbial accusative of time, answering how long they were to work (GKC 374 §118.k).

⁶ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

² tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

² tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself—“by not releasing the people.”

³ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely—“by not releasing.”

¹ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

⁶ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

⁴ sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

² tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).

² tn Heb “How Esau will be searched!”; cf. NAB “How they search Esau.” The Hebrew verb חָפַשׂ (khafas, “to search out”) is used metonymically here for plundering the hidden valuables of a conquered people (e.g., 1 Kgs 20:6).

² tn Heb “How is the strong staff broken, the beautiful rod!” “How” introduces a lament that is here rendered by “Alas.” The staff and rod refer to the support that Moab gave to others, not to the fact that she ruled over others, which was never the case. According to BDB 739 s.v. עוֹז 1, the “strong staff” is figurative of political power.

⁵ sn It is unclear how the comparisons in v. 4b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.

¹ tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (ʾekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2:1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

¹ sn The statement הִנָּךְ יָפָה רַעְיָתִי (hinnakh yafah raʿyati, “How beautiful you are, my darling”) in 1:15 is virtually mirrored by the Beloved’s statement in 1:16, הִנְּךְ יָפֶה דוֹדִי (hinn^ekh yafeh dodi, “How handsome you are, my lover”).

² tn The construction אַף כִּי (ʾaf ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).

² tn This construction is one of the “how much more” arguments—if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

³ sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.