¹ tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”

¹ tn Heb “and let him die.” The jussive form with vav after the imperative is best translated as a purpose clause.

¹ tn The imperfect verbal form has an obligatory nuance here. Smr has a jussive form here, “and let [Pharaoh] do.”

² tn The verb פָּרַע (paraʿ) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

² tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)

² tc Heb “and let them go and let them live there, and let him teach them the requirements of the God of the land.” The two plural verbs seem inconsistent with the preceding and following contexts, where only one priest is sent back to Samaria. The singular has the support of Greek, Syriac, and Latin witnesses.

² tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib. The LXX adds material very similar to Jer 9:23-24. “the Lord is holy. Let not the wise boast in his wisdom, and let not let the strong boast in his strength, and let not let the rich boast in his riches, but let him who boasts boast in this: to understand and know the Lord, and to practice justice and righteousness in the midst of the land.” The Greek text of Jeremiah uses different words for “wise” and “strong” and closes by referring to the Lord as one who performs justice, etc. and whose will is in these things.

¹ tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.

² tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistrepsantes) has been translated as a finite verb due to requirements of contemporary English style.

² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

¹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

² tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

² tn Heb “and let our eye look upon Zion.” This is a Hebrew idiom for a typically smug or condescending look by someone in a superior position.

² tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

³ tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life.

¹ tn Heb “please let our petition fall before you.” For the idiom here see 37:20 and the translator’s note there.

⁴ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.