² tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51; BDAG 266 s.v. δῶμα). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

² sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

² tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.

¹ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

² tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community—she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”

⁵ sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the Sovereign God of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.

¹ tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

¹ sn The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle—trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man.

¹ sn We have no portion in David; no share in the son of Jesse. Their point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.

⁴ sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.

² tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.

² sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

³ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

¹ tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”

¹ tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

¹ tn Heb “and he shall be brought to the priest and the priest shall go out to from outside to the camp and the priest shall see [it].” The understood “it” refers to the skin infection itself (see the note on 13:3 above). The referent has been specified in the translation for clarity.

¹ sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.

² sn God was destroying the tyrant and his nobles and the land’s economy because of their stubborn refusal. But God established friendly, peaceful relations between his people and the Egyptians. The phrase is used outside Exod only in Gen 39:21, referring to Joseph.

⁷ tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.

³ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”