³ tn Heb “that did not know the Lord or the work which he had done for Israel.” The expressions “personally experienced” and “seen” are interpretive.

¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “they had done” and “they annihilated.”

¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “they had done to Lachish.”

⁴ tn The Niphal imperfect here carries the nuance of obligation—one has to say in amazement that God has done something marvelous or “it must be said.”

² tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.

⁴ tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).

² tn Heb הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done.

² tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.

² sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

⁶ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

¹ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

¹ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

⁵ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

¹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

⁴ tn Heb “that is done under the sun.” The phrase “that is done under the sun” (אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, ʾasher naʿasah takhat hashamesh) is an idiom for “what happens in this world” or “on the earth” (BDB 1039 s.v. שֶׁמֶשׁ 4.c). Moffatt renders this idiom, “what goes on within this world.”

² sn The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but the meaning is that only God has done this. “Gathering the wind in his fists” is a way of expressing absolute sovereign control over the forces of nature.

³ sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

¹ sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord.

² sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

² tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done…[why] have you let live?”