⁴ tc The section titled “proverbs of Solomon” (10:1-22:16) has 375 proverbs. 374 are two-line proverbs, while this three-line proverb has a difficult and awkward third line. The LXX has three two-line proverbs where this one verse is in the Hebrew text. The second proverb in the Greek text is separate and self contained; the third has some correlation to the stray third line in the Hebrew Masoretic text. Assuming the LXX points to an original two-line Hebrew proverb, Delitzsch proposed two Hebrew texts possibly lying behind the Greek. The reconstructed text would begin with “the friend of many is repaid with harm” and end with either (1) “the one who pursues words [=rumors] will not escape” or (2) “chasing words which are not [=nothing]” (Delitzsch, Proverbs I, 15; Proverbs II, 25). The first option best reflects the Greek, while the second option reflects the existing Hebrew. Besides the issue raised by the LXX, the Hebrew itself differs in tradition, with the Kethib reading the final two words as “they are not” (לֹא הֵמָּה; loʾ hemmah) and the Qere reading “they are his” (לוֹ הֵמָּה; lo hemmah). Unless other manuscript evidence comes to light, the text cannot be recovered with certainty.

³ sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).

¹ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering—without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39-39:30).

¹ sn Some interpreters equate the Lord and the messenger in this story. Since the messenger represents the Lord, perhaps when the Lord is mentioned in vv. 14 and 16 it means so indirectly, while Gideon’s direct encounter is with the angel. Indicators that the Lord and the angel of the Lord are distinct include: 1) the Hebrew text says only “Lord” in vv. 14 and 16; 2) in verse 16 the speaker in the Hebrew text says “I will be with you” referring to the Lord (but see the note at v. 16); 3) Gideon addresses the angel as ‎אֲדֹנִי (ʾadoni, “my lord”) but the Lord as אֲדֹנָי (ʾadonay, “my Lord”); 4) in vv. 22-23 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21). On the other hand, if the Lord was present, appearing visibly in human form (called a theophany), as implied by “turning” [his head] to Gideon, why would Gideon not be more fearful at the end of the story for having seen God rather than his angel? The story could be pictured as an exchange with the angel followed by calling out to the Lord in prayer. The translation assumes that the angel and the Lord are distinct in the conversation, but the matter is difficult.

² tc The Hebrew text has “and he went out to the [?].” The word פַּרְשְׁדֹנָה (parshedonah) occurs only here, and is of uncertain meaning. The noun has the directional suffix, meaning “to the parsh^edon.” Some translations (e.g. KJV, NRSV, NASB, ESV, NKJV) take it as a reference to feces or intestinal organs coming out. This would interpret the noun ending as feminine (not directional). But the verb (וַיֵּצֵא, vayyetseʾ) is masculine so this does not explain the text, even though the notion might fit the context. The subject is either Ehud or the blade–either would match the verb form–and the word in question tells where the subject went out. If the blade (לַהַב, lahav) is the subject, then פַּרְשְׁדֹנָה (parsh^edonah) might be an anatomical reference describing the exit point; if Ehud is the subject, then the word is probably a technical architectural term. The entire phrase is missing from the LXX. The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. See B. Lindars, Judges 1-5, 146-48, for discussion of the options.

¹ sn It is debatable whether vv. 11-20 form one list (e.g. NASB) or two (e.g. NIV) as it is taken here. Verses 11 and 20 each say “you may eat any clean X” and refer to flying creatures. The terms עוֹף (ʿof) and צִפּוֹר (tsippor, see v. 11) can both refer to birds, but are not limited to birds. Verse 12 begins and v. 19 ends with a clause saying what may not be eaten, while specific animals or classes of animals are listed in between. This has the appearance of a chiastic structure for one list. On the other hand, the lists of land animals and fish are simply divided into what one may eat and may not eat, suggesting that vv. 11-18 and 19-20 (each including both kinds of statements) are separate lists. Also an issue, the phrase in v. 19 “it is unclean” might refer back to v.12 and the singular זֶה (zeh, “this,” but translated “these in most English versions for stylistic reasons). This would help tie 12-19 together as one list, but the closer referent is “any…winged thing” earlier in v. 19. Verses 19 and 20 are also tied by the use of the term עוֹף.

¹ sn The point of this chapter, with all its instructions and reports included, is God’s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God’s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same—will they believe and obey? But at the end of the event John explains that they murmured about Jesus.

⁶ sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT—the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles—if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.

² sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shamaʿ, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [ʾanakh], נְאָקָה [n^eʾaqah]) and cried out (זָעַק [zaʿaq], שַׁוְעָה [shavʿah]) to God. On the divine side God heard (שָׁמַע, shamaʿ) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, raʾah) at the Israelites, and took notice (יָדַע, yadaʿ) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

¹ sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section—Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God—“What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2-2:10, ” JSOT 24 (1982): 99-107.

² sn There is some debate over whether God or Japheth is the subject. On the one hand, the brothers acted together and the refrain ending vv. 26 and 27 is the same, which suggests that v. 26 is about Shem and v. 27 is about Japheth. But it is not clear what it would mean for Japheth to live in Shem’s tents. A similar phrase occurs in Ps 78:55 where it means for Israel to occupy Canaan, but there is no reason in this context to expect Japheth to be blessed at the expense of Shem and occupy his territory. If this applies to Japheth, it would make more sense for it to mean that Japheth would participate in the blessings of Shem, but that is not clear for this phrase. On the other hand it is typical to keep the same subject if a new one is not explicitly introduced, suggesting that God is the subject here (see W. Kaiser, The Messiah in the Old Testament, 44-46). In addition, the phrase שָׁכַן בּ (shakhan b…, “to dwell in/among” is often used of the Lord dwelling among Israel, in Zion, making his name dwell there, or the Tabernacle dwelling among them. Referring to the “tents” (plural) of Shem looks ahead to tents of his descendants, not to the Tabernacle, though the Tabernacle being in the middle of the camp would seem to be a realization of the statement, as would Jesus’ presence among Israel.

¹ sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1-2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tol^edot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4-4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.

¹ tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.” (See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklēsiastēs, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklēsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiastēs, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (shoʿer), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofeʾ), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (modaʿ) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (p^eraʿot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

³ tc The majority of witnesses, including several early and significant ones (א A [D] I 33 1175 1241 1505 2464 M bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo theou patros hēmōn kai kuriou Iēsou Christou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western groups.

¹ sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the “new commandment” of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).

² sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

² sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebēken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51), but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.

¹ tn On the use of the πιστεύω + εἰς (pisteuō + eis) construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life—A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Christō) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase—an element integral to the primitive Christian conception of faith in Christ—needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

³ tc א* Θ 28 l2211 sa^ms Or lack υἱοῦ θεοῦ (huiou theou, “Son of God”), and both Irenaeus and Epiphanius additionally lack ᾿Ιησοῦ Χριστου while virtually all the rest of the witnesses have the words (א B D L W Γ latt sy co Ir^lat; A Δ ƒ^1,13 33 565 579 700 1241 1424 M also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of “Son of God.” Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in majuscule script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios theou, “son of God”). Even though א is in general one of the best NT mss, the scribes of this codex were often quite sloppy. When an accidental omission is possible, its voice is significantly diminished. א’s testimony thus is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation.

⁵ tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yadaʿ) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: “May the king my lord know [= protect] me” (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, “As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= “protect”] only you, Alaksandus” (see H. B. Huffmon, “The Treaty Background of Hebrew YADA`,” BASOR 181 (1966): 31-37; idem, “A Further Note on the Treaty Background of Hebrew YADAʿ,” BASOR 184 (1966): 36-38.