¹ tn The term הָעוֹשֶׂה (haʿoseh, article plus Qal active participle ms from עָשַׂה, ʿasah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m).

¹ sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.

⁴ tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).

² tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (ʿavlah, “injustice”) is collocated with פָּעַל (paʿal, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (ʿolot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (ʿavel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (ʿavel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”

¹ tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yagaʿ). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”

⁴ tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it—he knows it instantly. In that case it would be a circumstantial clause: “without considering it.” D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, “and he is himself unobserved”; taking the word לֹא (loʾ) as an emphatic; taking the negative as a noun, “considering them as nothing”; and others that change the verb to “they do not understand it.” But none of these are compelling; they offer no major improvement.

¹ tc The MT has a Qal masculine imperfect form of the verb here (יַעֲשֶׂה; yaʿaseh) “thus he used to do.” The imperfect form gives past habitual meaning and is modified by כֵּן (ken, “thus, so”). The subject would presumably be Elkanah, but this is an abrupt change of subject during a description of how Peninnah would aggravate Hannah. One approach is emend the first consonant and read the feminine form (תַּעֲשֶׂה; taʿaseh) “she used to do so.” The approach taken here is to retain the consonants and revocalize as a Niphal (i.e., יֵעָשֶׂה, yeʿaseh) “thus it would be done.” Cf. Gen 29:26.

¹ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus—“who am I that I should lead….”

³ sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).

¹ tn Or “alien.” Several passages emphasize equal standing under Mosaic Law (Exod 12:49; 20:10; Lev 24:22; Num 9:14; 15:15, 16, 29) for the resident foreigner (גֵּר; ger) and the native born Israelite. The foreigners (גֵּר; ger, but not other types of non-Israelites) in Mosaic Law have joined the covenant (Deut 29:10-13) and worship the Lord. Israel was not to make these foreigners do the work which they themselves were not permitted to do on the Sabbath.

¹ sn Moses had not dared openly to say “except me” when he asked God to send whomever he wanted to send. But God knew that is what he meant. Moses should not have resisted the call or pleaded such excuses or hesitated with such weak faith. Now God abandoned the gentle answer and in anger brought in a form of retribution. Because Moses did not want to do this, he was punished by not having the honor of doing it alone. His reluctance and the result are like the refusal of Israel to enter the land and the result they experienced (see U. Cassuto, Exodus, 49-50).

¹ tn This statement, introduced by the Hebrew phrase עַל־כֵּן (ʿal ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.

² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

⁹ sn The standard critical texts of the Greek NT, NA²⁸ and UBS⁵, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

² sn When the author tells Gaius “you demonstrate faithfulness by whatever you do” he is commending him for his faithful service to the traveling missionaries (the brothers). Gaius has assisted them, and they have now returned with a report of this to the author (3 John 3).

¹ sn By this refers to the righteous deeds mentioned at the end of 3:18, the expressions of love. It is by doing these deeds that believers assure themselves that they belong to the truth because the outward action reflects the inward reality of their relationship with God. Put another way, ‘conduct is the clue to paternity.’