¹ tn Heb “will be a fugitive.” This is a collective singular (cf. NCV “some will escape the judgment”).

² tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”

¹ tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.

³ tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.

¹ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

³ tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

² sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).

³ tn Heb “he has made my paths crooked.” The implication is that the paths by which one might escape cannot be traversed.

³ tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity.

⁴ tn The verb נִמְלָט (nimlat) is a Niphal, which usually has a reflexive meaning “to escape,” but can also have a passive meaning “to be delivered.” By implication the person escapes from harm, whether the threat of harm or the harmful situation he or she is already in. The verb form could be either a perfect or a participle (because the pausal accent makes them look identical). The perfect means “have escaped/been delivered,” while the participle would be present tense, “escape/are delivered.”

¹ tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.

³ tn The verb is a Polal from חִיל (khil) which means “to tremble.” It shows that even these spirits cannot escape the terror.

³ sn Bildad is asking if Job thinks the whole moral order of the world should be interrupted for his sake, that he may escape the punishment for wickedness.

¹ tn Heb “The man who escapes from the men whom I am bringing into your hands, [it will be] his life in place of his life.”

¹ sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).

³ sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress—or to any other folly this represents—is to get oneself into a difficulty that has no easy escape.

¹ tn The verb גָּדַר (gadar) has a twofold range of meaning: (1) “to build up a wall” with stones, and (2) “to block a road” with a wall of stones. The imagery either depicts the Lord building a wall to seal off personified Jerusalem with no way to escape the city, or his blocking her road of escape. Siege imagery prevails in 3:4-6, but 3:7-9 pictures an unsuccessful escape that is thwarted due to blocked roads in 3:7 and 3:9.

⁴ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

² sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

² sn The swiftness and devastation of the judgment will require a swift escape. There will be no time to come down from the roof and pick up anything from inside one’s home.