¹ sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

³ tn Or “and [because] the Lord had closed her womb.” So also in v. 6.” The conjunction, commonly “and,” could represent a second reason for giving her a double portion. Or because it is a noun first clause, it simply provides background information to be read in light of the statement that he loved her.

³ tn The noun first syntax of this clause means that it indicates circumstances that are simultaneous to other actions in the story. The adverb “meanwhile” was chosen to represent this syntax. It shows that Eli was watching her, apparently mumbling, for some time during her praying before he approached her.

¹ tn Heb “why is your heart displeased?” Here the heart (לֵבָב; levav) represents the emotions. The verb (רָעַע; raʿaʿ) can refer broadly to something bad or harmful and in this context may mean to be displeased, sad, or resentful. Presumably Hannah’s behavior was in opposition to the behavior expected at the worship festival.

¹ tn Heb “my.” The singular may seem strange, since the introduction to the quotation attributes the words to his father and mother. But Samson’s father apparently speaks for both himself and his wife. However, the Lucianic recension of the LXX and the Syriac Peshitta have a second person pronoun here (“you”), and this may represent the original reading.

² tn Heb “and in the name of their gods you must not invoke and you must not make solemn declarations.” The words “and you must not make solemn declarations” are omitted in the LXX and may represent a later scribal addition to elucidate the immediately preceding command. The Hiphil of שָׁבַע (shavaʿ) without an object occurs only here and in Josh 6:26.

¹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

³ tn Heb “exalted ones of the tribes of their fathers.” The earlier group of elders was chosen by Moses at the advice of his father-in-law. This group represents the few leaders of the tribes that were chosen by God, a more literate group apparently, who were the forerunners of the שֹׁטְּרִים (shott^erim).

¹ tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”

² sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

¹ tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.

¹ sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).

¹ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

² sn The idioms for time here are found also in 3:10 and 5:7-8. This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.

¹ sn Mention of the staff makes an appropriate ending to the section, for God’s power (represented by the staff) will work through Moses. The applicable point that this whole section is making could be worded this way: The servants of God who sense their inadequacy must demonstrate the power of God as their sufficiency.

³ tn The designation in Moses’ address is אֲדֹנָי (ʾadonay), a term of respect and deference such as “lord, master, sir” but pointed as it would be when it represents the tetragrammaton. B. Jacob says since this is the first time Moses spoke directly to Yahweh, he did so hesitatingly (Exodus, 87).

⁵ tn Or “on.” The preposition is עַל (ʿal, “on, by, at, over”). Later the Israelites will be told not to go up into (ב, b) the mountain and not to touch its edge (Exod 19:12). Instead Moses will go up the mountain as the people’s representative (though this is not described with עַל).

³ tn The imperfect tense אֵלֵךְ (ʾelekh) carries the modal nuance of obligatory imperfect, i.e., “that I should go.” Moses at this point is overwhelmed with the task of representing God, and with his personal insufficiency, and so in honest humility questions the choice.

² tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (ʾamar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

² sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.