⁶ tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”).

³ tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).

³ sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).

⁵ tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.

¹ sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.

³ sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).

¹ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

¹ sn As in 7:4 Esther avoids implicating the king in this plot. Instead Haman is given sole responsibility for the plan to destroy the Jews.

¹ tn The words “we accept responsibility” are not included in the Hebrew text, but are inferred from v. 33 (so also in v. 36).

¹ tn Heb “did you not drive out . . . ?” This is another rhetorical question which expects a positive response; see the note on the word “heaven” in the previous verse.

³ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

³ sn He is my brother. Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner.

¹ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

² tn Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!”

¹ sn To this point in the chapter, Moses has addressed the people with the singular pronoun “you,” but here he switches to the plural. Rhetorically, the singular pronoun has emphasized the responsibilities and consequences for the nation as a whole. It is a group responsibility that requires a group effort. At v. 18 he shifts to using the plural form. This individualizes the threatened punishment in v. 18 and highlights individual responsibility in the first half of v. 19 (calling heaven and earth as witness “against you”) before returning to the collective responsibility that “you” (singular) choose life.

⁶ tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.

¹ sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.

⁴ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

⁸ tn The word מַשָּׂא (massaʾ) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

² tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.