³ tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

³ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

² tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.

² tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

⁵ tc The MT reads, “[in] all my gains, they will not find guilt in me that would be sin.” The LXX reflects a Hebrew Vorlage that would be translated, “in all his labors, he cannot offset his guilt that is sin.” Some translations follow the LXX: “but all his riches can never offset the guilt he has incurred” (RSV), “None of his gains shall atone for the guilt of his sins” (NEB), and “All his gain shall not suffice him for the guilt of his sin” (NAB). Most follow the MT: “In all my labours they shall find none iniquity in me that were sin” (KJV); “In all my labors they will find in me no iniquity, which would be sin” (NASB); “With all my wealth they will not find in me any iniquity or sin” (NIV); “All my gains do not amount to an offense which is real guilt” (NJPS); “No one can accuse us of getting rich dishonestly” (TEV); and “I earned it all on my own, without committing a sin” (CEV). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:262-63.

² tn Heb “So you go and read from the scroll that you have written from my mouth the words of the Lord in the ears of the people in the house of the Lord on a fast day, and in that way [for the explanation of this rendering see below] you will be reading them in the ears of all Judah [= the people of Judah] who come from their towns [i.e., to the temple to fast].” Again the syntax of the original is awkward, separating several of the qualifying phrases from the word or phrase they are intended to modify. In most of the “literal” English versions the emphasis on “what the Lord said” tends to get lost, and it looks like two separate groups are to be addressed rather than one. The intent of the phrase is to define who the people are who will hear; the וַ that introduces the clause is explicative (BDB 252 s.v. וַ 1.b), and the גַּם (gam) is used to emphasize the explicative “all Judah who come in from their towns” (cf. BDB 169 s.v. גַּם 2). If some force were to be given to the “literal” rendering of that particle here, it would be “actually.” This is the group that is to be addressed according to v. 3. The complex Hebrew sentence has been restructured to include all the relevant information in more comprehensible and shorter English sentences.

¹ tn The meaning of this line is somewhat uncertain. The word translated “broods over” occurs only here and Isa 34:15. It is often defined on the basis of an Aramaic cognate that means “to gather,” with an extended meaning of “to gather together under her to hatch.” Many commentators go back to a rabbinic explanation that the partridge steals the eggs of other birds and hatches them out only to see the birds depart when they recognize that she is not the mother. Modern studies question the validity of this zoologically. Moreover, W. L. Holladay contests the validity on the basis of the wording “and she does not hatch them” (Heb “bring them to birth”). See W. L. Holladay, Jeremiah (Hermeneia), 1:498, and see also P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 229. The point of the comparison is that the rich gather their wealth but they do not get to see the fruits of it.

³ tn Or “to be rulers.” The translation of these two lines is somewhat uncertain. Their sentence structure raises problems in translation. The Hebrew text reads, “What will you do when he appoints over you (see BDB 823 s.v. פָּקַד Qal.B.2), and you yourself taught them, over you, friends [or “chiefs” (see BDB 48 s.v. I אַלּוּף 2 and Ps 55:13 for the former and BDB 49 s.v. II אַלּוּף and Exod 15:15 for the latter)] for a head.” The translation assumes that the clause “and you yourself taught them [= made them accustomed, i.e., “prepared”] [to be] over you” is parenthetical, coming between the verb “appoint” and its object and object modifier (i.e., “appointed over you allies for rulers”). A quick check of other English versions will show how varied the translation of these lines has been. Most English versions seem to ignore the second “over you” after “you taught them.” Some rearrange the text to get what they think is a sensible meaning. For a fairly thorough treatment see W. McKane, Jeremiah (ICC), 1:308-10.

³ tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).

⁴ sn The term מָזֶג (mazeg, “mixed wine”) does not refer to wine mixed with water to dilute its potency, but to strong wine mixed with weaker wine. The practice of mixing wine with water is not attested in the Hebrew Bible. Both מָזֶג and מֶסֶךְ (mesekh) refer to strong wine mixed with weaker wine. The rabbis later distinguished between the two, stating that מָזֶג was strong wine mixed with weak wine, while מֶסֶךְ was wine mixed with water (Aboda Zara 58b). However, both types of wine were intoxicating. Mixed wine was the most intoxicating type of wine. In a midrash on the Book of Numbers a comment is made about the practice of mixing strong wine with weaker wine (e.g., Isa 5:22; Prov 23:30), stating its purpose: “They used to mix strong wine with weak wine so as to get drunk with it” (Num. Rab. 10:8). See J. P. Brown, “The Mediterranean Vocabulary of Wine,” VT 19 (1969): 154. The comparison of a wife’s sexual love to intoxicating wine is common in ancient Near Eastern love literature. Parallel in thought are the words of the Hebrew sage, “May your fountain be blessed and may you rejoice in the wife of your youth. A loving doe, a graceful deer—may her love (or breasts) always intoxicate you, may you ever stagger like a drunkard in her love” (Prov 5:18-19).

¹ tn Heb “she girded her loins with strength.” As the perfect form of a dynamic verb, it should be understood as past tense or perfective. The verb חָגָר (khagar) means to strap something on in the area of the waist. (The related noun [חֲגוֹר; khagor] means “belt.”) When only “loins” (hips and waist) are mentioned, the idea is that of gathering up the long robes with a sash or belt so that they do not get in the way of the work. With another direct object or with the preposition ב (bet), it states what is strapped on (e.g. a belt, the ephod, sackcloth; cf. Lev. 8:7; 1 Kgs 20:32). The figure here is putting strength on the “loins” (מָתְנַיִם; motnayim), the muscles that tie the abdomen to the hips. It is a metonymy for hard work. But it can be debated whether it refers to preparation for hard work, which would seem typical, or whether it works off of a literal understanding of putting strength on these muscles, which would be the result of hard work.

² tn This line is difficult to interpret. BDB connects the term מְצוֹד (m^etsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (m^etsod) to II מְצוּדָה (m^etsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

¹ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27, ” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear—he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

¹ tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibb^eli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.

² tn The construction is קִנְצֵי לְמִלִּין (qintse l^emillin), which is often taken to be “end of words,” as if the word was from קֵץ (qets, “end”). But a plural of “end” is not found in the OT. Some will link the word to Arabic qanasa, “to hunt; to give chase,” to get an interpretation of “snares for words.” But E. Dhorme (Job, 257) objects that this does not fit the speech of Bildad (as well as it might Job’s). He finds a cognate qinsu, “fetters, shackles,” and reads “how long will you put shackles on words.” But G. R. Driver had pointed out that this cognate does not exist (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 72-93). So it would be preferable to take the reading “ends” and explain the ן (nun) as from a Aramaizing by-form. This is supported by 11QtgJob that uses סוֹף (sof, “end”). On the construction, GKC 421 §130.a explains this as a use of the construct in rapid narrative to connect the words; in such cases a preposition is on the following noun.

¹ tn This line is difficult. If the MT stands as it is, the expression must be ironic. It would be saying that the joy (all the security and prosperity) of its way (its life) is short-lived—that is the way its joy goes. Most commentators are not satisfied with this. Dhorme, for one, changes מְשׂוֹשׂ (m^esos, “joy”) to מְסוֹס (m^esos, “rotting”), and gets “behold him lie rotting on the path.” The sibilants can interchange this way. But Dhorme thinks the MT was written the way it was because the word was thought to be “joy,” when it should have been the other way. The word “way” then becomes an accusative of place. The suggestion is rather compelling and would certainly fit the context. The difficulty is that a root סוּס (sus, “to rot”) has to be proposed. E. Dhorme does this by drawing on Arabic sas, “to be eaten by moths or worms,” thus “worm-eaten; decaying; rotting.” Cf. NIV “its life withers away”; also NAB “there he lies rotting beside the road.”

⁴ tn The second colon of the verse is difficult. The word דְּוֵי (d^eve) means “sickness of” and yields a meaning “like the sickness of my food.” This could take the derived sense of דָּוָה (davah) and mean “impure” or “corrupt” food. The LXX has “for I loathe my food as the smell of a lion” and so some commentators emend “they” (which has no clear antecedent) to mean “I loathe it [like the sickness of my food].” Others have more freely emended the text to “my palate loathes my food” (McNeile) or “my bowels resound with suffering” (I. Eitan, “An unknown meaning of RAHAMIÝM,” JBL 53 [1934]: 271). Pope has “they are putrid as my flesh [= my meat].” D. J. A. Clines (Job [WBC], 159) prefers the suggestion in BHS, “it [my soul] loathes them as my food.” E. Dhorme (Job, 80) repoints the second word of the colon to get כְּבֹדִי (k^evodi, “my glory”): “my heart [glory] loathes/is sickened by my bread.”

³ tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (ʾel, “towards”) as the noun אֵל (ʾel, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5, ” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (ʾel, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.