² tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹ sn The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there (watered). See also v. 10.

² tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

¹ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

² tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).

¹ tn Heb “for the earth will be filled with the knowledge of the glory of the Lord, just as the waters cover over the sea.”

⁶ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

¹ tn Heb “the many [or great] waters.” This is generally identified with the pool of Gibeon mentioned in 2 Sam 2:13.

¹ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

³ tc The marginal reading (Qere) is בְּמוֹ (b^emo, “in”). The consonantal text (Kethib) has בְּמִי (b^emi, “in the water of”).

³ sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem.

² tn Heb “a watering place” or “well of underground water.” The term בְּאֵר (b^eʾer, “well”) refers to an underground well that is dug in the ground to provide fresh water for humans and beasts (e.g., Gen 21:19, 25, 30; 26:15, 18, 19, 22, 32) (HALOT 106 s.v. I בְּאֵר; DCH 2:87 s.v. I בְּאֵר). The term is often used in parallelism with בּוֹר (bor, “cistern”), עַיִן (ʿayin, “spring”), and שׁוּחָה (shukhah, “water-hole”).

³ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound. Keil and Delitzsch see the second line as two more characteristics of the man’s words rather than as a second sentence, i.e., a person’s words are: deep waters, a bubbling brook, a fountain of wisdom. The “bubbling brook” would refer to the supply and “deep waters” to their insightfulness, or what is beneath the surface. See also Prov 20:5 for the metaphor “deep waters.”

³ tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.

² tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.

² tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.

² tn The word שִׁפְעַת (shifʿat) means “multitude of.” It is used of men, camels, horses, and here of waters in the heavens.

¹ tn The personification adds to the comparison with people—the tree is credited with the sense of smell to detect the water.

¹ tn Heb “Who will give me water to drink?” On the rhetorical use of מִי (mi) here, see BDB 566 s.v. f.