³ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

² tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

⁵ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

¹ tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

¹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

³ tc The phrase καὶ ἐσμεν (kai esmen, “and we are”) is omitted in 049 69 1175 2492 M. There seems to be no theological reason to omit the words, though possibly some scribes considered it redundant. This has all the earmarks of a classic case of homoioteleuton, for the preceding word (κληθῶμεν, klēthōmen, “we should be called”) ends in -μεν (-men).

³ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near—‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

¹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

¹ sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.

¹ tn Various suggestions have been made concerning the plural “we.” It could be an editorial plural translatable as “I.” However, Daniel has portrayed himself as an agent of God, who revealed the matter (vv. 28, 30), so we can express that reality.

³ tc The Kethib is written אֲנַחְנוּ (ʾanakhnu, “we”), but the Qere reads וַאֲנַחְנוּ (vaʾanakhnu, “but we”). The Qere is supported by many medieval Hebrew mss, as well as most of the ancient versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The ו (vav) prefixed to וַאֲנַחְנוּ (vaʾanakhnu) functions either in a disjunctive sense (“but”) or resultant sense (“so”).

² tn Or “lest we kill you”; Heb “and we will not kill you,” which, as stated in the translator’s note on 37:20, introduces a negative purpose (or result) clause. See 37:20 and 38:24 for parallel usage.

² sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.

¹ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לוֹ (lo, “to him”) was confused aurally with the negative particle לֹא (loʾ, “not”) because the two sound identical.

³ tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen v^eʾamen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”

¹ tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.

¹ tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.

² sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

² tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory—“must we do this?”

² tn The imperfect tense of נַעֲלֶה (naʿaleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).