² tn The verb is דַּבֵּר (dabber), the Piel imperative. It would normally be translated “speak,” but in English that verb does not sound as natural with a direct object as “tell.”

¹ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

¹ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

² sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

³ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

² tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

¹ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

¹ tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.

² sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

¹ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

⁵ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

² tn Both “vines” and “fig trees” are singular in the Hebrew text, but are regarded as collective singulars. Either the prophet speaks in the first person singular about his own vine in order to personalize the description, or we hear the voice of God speaking, and “my vine” and “my fig tree” do double duty to both represent the foliage being destroyed as well as the nation.

² tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half, where the verb is second masculine singular (e.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”).

⁶ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:29).

¹ tn The Hebrew form נוֹעָז (noʿaz) is a Niphal participle derived from יָעַז (yaʿaz, an otherwise unattested verb) or from עָזָז (ʿazaz, “be strong,” unattested elsewhere in the Niphal). Some prefer to emend the form to לוֹעֵז (loʿez) which occurs in Ps 114:1 with the meaning “speak a foreign language.” See HALOT 809 s.v. עזז, 533 s.v. לעז. In this case, one might translate “people who speak a foreign language.”

¹ sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.

² sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.

¹ tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).

⁴ sn The noun אִוֶּלֶת (ʾivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (ʾevvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke. W. McKane says that the more one speaks, the less he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance;” NLT “fools broadcast their folly.”

² tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful”—to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר.