¹ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

¹ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

¹ tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.

³ tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).

¹ tn Heb “soft answer.” The adjective רַךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.

⁴ tn To take this verb as a simple Qal and read it “answers me,” does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense “causes me to answer.” It is Zophar who will “return” and who will “answer.”

⁵ tn The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (ʿanah, “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (t^eʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”).

³ tn There is a division of opinion on the source of this word. Some take it from “answer,” related to Arabic, Aramaic, and Syriac words for “answer,” and so translate it “responses” (JB). Others take it from a word for “back,” with a derived meaning of the “boss” of the shield, and translate it “bulwark” or “defenses” (NEB, RSV, NIV). The idea of “answers” may fit the parallelism better, but “defenses” can be taken figuratively to refer to verbal defenses.

³ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

⁴ tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (ʿanah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (t^eʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (ʿanah, “to afflict”).

² tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

¹ tn The Greek construction anticipates a negative answer, indicated by the ‘tag’ question “have I?” at the end of the clause. The question is rhetorical.

¹ tn The Greek construction anticipates a negative answer. This is indicated in the translation by the ‘tag’ question “did I?” at the end of the sentence.

¹ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

³ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

² sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

⁶ sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

² tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).