¹ tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”

² tn Heb “meet [with hostility]”; “harm.” In light of v. 13, “kill” is an appropriate translation.

² tn Heb “I am innocent this time from the Philistines when I do with them harm.”

³ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

⁴ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.

² sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

² tn Heb “[to] the writers who write out harm.” The participle and verb are in the Piel, suggesting repetitive action.

⁵ sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.

² tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.

⁴ tn The word is רָע (raʿ, “evil”) in the sense of anything that harms, interrupts, or destroys life.

² tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

¹ tn The form is a Niphal participle of שָׁבַר (shavar, “to break”) which means injured, maimed, harmed, or crippled.

¹ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

³ tn Heb “to harm.” The noun רַע (raʿ) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”

³ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxas) has been translated as a finite verb due to requirements of contemporary English style.

² tn Heb “Behold, I am watching over them for evil/disaster/harm, not for good/prosperity/blessing.” See a parallel usage in 31:28.

² tn Heb “I know the plans that I am planning for you, oracle of the Lord, plans of well-being and not for harm, to give to you….”

³ tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.

¹ tn The verb is the Hiphil of רָעַע (raʿaʿ, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him harm.

¹ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.