² tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation—“here and now he commands you.”

¹ tn The form נֶאְדָּרִי (neʾdari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

⁶ sn In Lev 20:3, 5-6, God speaks of himself as cutting off a person from among the Israelites. The rabbis mentioned premature death and childlessness as possible judgments in such cases, and N. M. Sarna comments that “one who deliberately excludes himself from the religious community of Israel cannot be a beneficiary of the covenantal blessings” (Exodus [JPSTC], 58).

¹ tn The preposition ב (bet) is unexpected here. BDB 91 s.v. (the note at the end of the entry) says that in this case it can only be read as “with the locusts,” meaning that the locusts were thought to be implicit in Moses’ lifting up of his hand. However, BDB prefers to change the preposition to ל (lamed).

⁴ sn This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lightning was beyond normal and that it was striking in such a way as to start fires on the ground. It could also mean that fire went along the ground from the pounding hail.

¹ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

¹ tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”

² tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

¹ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

¹ tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.

¹ tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.

² tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

² tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne y^ehvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

¹ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

¹ tn The genitive βίου (biou) is difficult to translate: (1) Many understand it as objective, so that βίος (bios, “material life”) becomes the object of one’s ἀλαζονεία (alazoneia; “pride” or “boastfulness”). Various interpretations along these lines refer to boasting about one’s wealth, showing off one’s possessions, boasting of one’s social status or lifestyle. (2) It is also possible to understand the genitive as subjective, however, in which case the βίος itself produces the ἀλαζονεία. In this case, the material security of one’s life and possessions produces a boastful overconfidence. This understanding better fits the context here: The focus is on people who operate purely on a human level and have no spiritual dimension to their existence. This is the person who loves the world, whose affections are all centered on the world, who has no love for God or spiritual things (“the love of the Father is not in him,” 2:15).

¹ tn Heb “That being so, look, days are approaching.” לָכֵן (lakhen) often introduces the effect of an action. That may be the case here, the turmoil outlined in v. 46 serving as the catalyst for the culminating divine judgment described in v. 47. Another possibility is that לָכֵן here has an asseverative force (“certainly”), as in Isa 26:14 and perhaps Jer 5:2 (see the note there). In this case the word almost has the force of “for, since,” because it presents a cause for an accompanying effect. See Judg 8:7 and the discussion of Isa 26:14 in BDB 486-87 s.v. כֵּן 3.d.

² tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural, many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek, which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases, the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13.

¹ tc People quite commonly emend the text, changing שׁוֹבְבָה הָעָם (shov^evah haʿam) to שׁוֹבָב הָעָם (shovav haʿam) and omitting יְרוּשָׁלַםִ (y^erushalaim); this is due to the anomaly of a feminine singular verb with a masculine singular subject and to the fact that the word “Jerusalem” is absent from one Hebrew ms and the LXX. However, it is possible that this is a case where the noun “Jerusalem” is a defining apposition to the phrase “these people,” an apposition which GKC 425 §131.k calls “permutation.” In this case the verb could be attracted to the appositional noun and there would be no reason to emend the text. The MT is undoubtedly the harder reading and is for that reason to be preferred.

¹ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

¹ tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (v^eyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.