⁵ tn Or “eagle” (so NASB, NRSV). The term can refer to either eagles or vultures, but in this context of gruesome destruction and death “vulture” is preferred.

⁶ tn Heb “and mountain of the mountain.” Many prefer to emend this to וּמֵהַר עַד הַר (umehar ʿad har, “and mountain to mountain”).

⁵ tn Heb “and sea from sea.” Many prefer to emend this to מִיָּם עַד יָם (miyyam ʿad yam, “from sea to sea”).

¹ tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (ʿuru, “arouse”) or חוּשׁוּ (khushu, “hasten”).

¹ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

² tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

³ tn Some prefer to translate the phrase לִצְבֹּא עַל (litsboʾ ʿal) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.

² tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ʿal mazon, “food upon food”).

¹ tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khov^elim) from the verb חָבַל (khaval, “act corruptly”).

¹ tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).

² tn The noun עַשְׁתּוּת (ʿashtut, preferably עַשְׁתּוֹת, ʿashtot) is an abstract noun from עָשַׁת (ʿashat, “to think”). The word שַׁאֲנָן (shaʾanan) means “easy in mind, carefree,” and “happy.”

⁶ tn The comparative מִן (min) after the verb “choose” will here have the idea of preferring something before another (see GKC 429-30 §133.b).

¹ tc The Hebrew text reads “saws,” but since saws were just mentioned, it is preferable to emend מְגֵרוֹת (m^egerot, “saws”) to מַגְזְרוֹת (magz^erot, “axes”).

¹ tn The Hebrew text has the singular, but the plural is preferable here (see 1 Kgs 13:32). The Old Greek translation and the Vulgate have the plural.

⁵ tc The great majority of Hebrew mss have “resolves of heart,” but a few mss read “searchings of heart,” which is preferable in light of v. 16.

² tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

³ tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirz^efu). The translation assumes the latter.

² tn The two words נֶפֶשׁ (nefesh) and רוּחַ (ruakh) are synonymous in general. They could be translated “soul” and “spirit,” but “soul” is not precise for נֶפֶשׁ (nefesh), and so “life” is to be preferred. Since that is the case for the first half of the verse, “breath” will be preferable in the second part.

¹ tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (phōnē) as “sound” here.

³ tn Grk “what I shall prefer.” The Greek verb αἱρέω (haireō) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).