² tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread—they are peaceful, secure. See GKC 382 §119.w.

² tn Heb “shameful parts.” Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: “private parts” (NAB, NIV, CEV); “genitals” (NASB, NRSV, TEV); “sex organs” (NCV); “testicles” (NLT).

² tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”

¹ tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8, ” JBL 90 [1971]: 200-206).

¹ tn The verb is the Hitpael of חָטָּא (khattaʾ). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

¹ tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material—the ashes are removed. This is the main altar in the courtyard.

² sn This verse lists places the frogs will go. The first three are for Pharaoh personally—they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace.

³ sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

² sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

⁵ sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

² tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work—her products kings and private persons use for health—she is desired and respected by all—though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).

¹ tn The verb is the Hitpael of חָטָא (khataʾ), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6; 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

¹ sn In 1st century Judaism and in the NT, it was believed that the righteous would be given new, glorified bodies in order to enter heaven (cf. 1 Cor 15:42-49; 2 Cor 5:1-10). This transformation meant that the righteous will share the glory of God. The account of Jesus’ transfiguration here recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34:28-35. So the disciples saw Jesus transfigured, and they were getting a private preview of the great glory that Jesus would have following his exaltation.

³ tn Heb “gathered.” The Piel perfect קִבְּצוּ (qibb^etsu) from קָבַץ (qavats, “to gather”) may be nuanced as gathering something together at a place (HALOT 1063 s.v. קבץ pi. 4) or the privative sense of gathering something away from a place, i.e., “to take away, withdraw” (BDB 868 s.v. קָבַץ Pi.3). Here then (and in Joel 2:6) it means either gathering redness in the face (“every face flushes red [in fear]”) or gathering redness away from the face (“every face grows pale”).

¹ sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18, ” JNSL 13 [1987]: 61-68).

⁵ tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

⁴ tn The term הֵיכָל (hekhal) often refers to the temple (so ASV, KJV, ESV, NASB, NIV84), however, this story happens well before Solomon built the temple. The Sumerian word “E.GAL” means “big house” and came into Akkadian as “ekallu” referring to a “palace,” “temple” (the god’s palace), or the main room of a private house (CAD E, 52). The term later came into Hebrew as “palace” or “temple.” Considering it’s origin, it is appropriate for the tabernacle which is pictured as God’s dwelling. “Sanctuary” is preferred over “temple” to avoid confusion with Solomon’s temple.

² tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (ʿervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.

³ tn The verb is וְחִטֵּאתָ (v^ehitteʾta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even nonliving things, and so they had to be purified.