² tn Heb “roads [are] in their heart[s].” The roads are here those that lead to Zion (see v. 7).

³ tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.

³ sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.

¹ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

³ tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).

¹ sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh—but this leading is manifested in a unique, supernatural way—unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).

¹ tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.

² tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.

⁴ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagōn) has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

¹ tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.

² tn Heb “‘a land flowing with milk and honey,’ as at this day.” However, the literal reading is too elliptical and would lead to confusion.

¹ sn The verb מָשַׁךְ (mashakh, “draw”) is a figurative expression (hypocatastasis) which draws an implied comparison between the physical acting of leading a person with the romantic action of leading a person in love. Elsewhere it is used figuratively of a master gently leading an animal with leather cords (Hos 11:4) and of a military victor leading his captives (Jer 31:3). The point of comparison might be that the woman wants to be the willing captive of the love of her beloved, that is, a willing prisoner of his love.

³ tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.

¹ sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.

² tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.

¹ sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).

³ tn The term לְמַעַן (l^emaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.

² sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.

² tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.