¹ tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).

² tc The Hebrew text reads literally, “and ruins, fatlings, resident foreigners, will eat.” This part of the verse has occasioned various suggestions of emendation. The parallelism is tighter if the second line refers to animals grazing. The translation, “amid the ruins the fatlings and young sheep graze,” assumes an emendation of “resident foreigners” (גָּרִים, garim) to “young goats/sheep” (גְּדַיִם, g^edaim)—confusion of dalet and resh is quite common—and understands “fatlings” and “young sheep” as a compound subject or as in apposition as the subject of the verb. However, no emendations are necessary if the above translation is correct. The meaning of מֵחִים (mekhim) has a significant impact on one’s textual decision and translation. The noun can refer to a sacrificial (“fat”) animal as it does in its only other occurrence (Ps 66:15). However, it could signify the rich of the earth (cf. Ps 22:29 [MT 30]: “the fat ones of the earth”), using a different word for “fatness” (Ps 22:29: דָּשֶׁן, dashen). If so, it serves a figurative reference to the rich. Consequently, the above translation coheres with the first half of the verse. Just as the sheep are out of place grazing in these places (“as in their pasture”), the sojourners would not have expected to have the chance to eat in these locations. Both animals and itinerant foreigners would eat in places not normal for them.

³ tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (l^emotam, “at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.

¹ tn The verb חָדַל (khadal) means “to desist; to cease.” The verb would mean here “and let him desist,” which some take to mean “and let him rest.” But since this is rather difficult in the line, commentators have suggested other meanings. Several emend the text slightly to make it an imperative rather than an imperfect; this is then translated “and desist.” The expression “from him” must be added. Another suggestion that is far-fetched is that of P. J. Calderone (“CHDL-II in poetic texts,” CBQ 23 [1961]: 451-60) and D. W. Thomas (VTSup 4 [1957]: 8-16), having a new meaning of “be fat.”

² sn In contrast to Jacob, to whom God will give some of earth’s fatness and heaven’s dew, Esau will dwell next to these. Esau himself continues to dwell with Isaac in Canaan, so perhaps he dwells “at” or “in” the richness of the land. But the land of his descendants, Edom, is more arid and might be considered “next to” or “across from” Canaan. The main contrast seems to be that God will give Jacob something, while Esau will have access to two of the same things. “Grain” and “wine” are not repeated for Esau, which may also reflect different conditions in Edom and Canaan.

¹ sn The term מֹר (mor, “myrrh”) refers to an aromatic gum (Commiphora abessinica resin) which exudes from the bark of the Balsmodendron myrrha tree which was native only to Arabia, Abyssinia, and India (HALOT 629 s.v. מֹר). It was an expensive luxury item, which had to be imported into Israel. In liquid form it could be carried in small bottles like nard, but it was also used in solid form in which it was carried in a small cloth pouch or sachet worn next to the body. The myrrh was mixed with fat and shaped into cones and as the fat melted from the body heat, the aroma of myrrh and the anointing oil would perfume a woman’s body. Because it had a very strong aroma which would last for long periods of time, women often wore it to bed to perfume themselves for the next day. Because of its beautiful fragrance, it is associated with romance (e.g., Isa 3:24) (R. K. Harrison, Healing Herbs of the Bible, 45-46).

² tn Or “next to.” The preposition מִן (min) generally indicates the source of something or separation from something, and so is often rendered “from.” Older translations (KJV, ASV, Douay-Rheims, Young’s, JPS) took the preposition as indicating source: “of the fatness of the earth.” More recent translations (NASB, NIV, ESV, NLV) take it as separative: “away from the fatness.” In Jacob’s blessing the preposition works with the verb “give” and indicates source. In Esau’s blessing the preposition functions in a nominal clause and modifies “your dwelling.” HALOT says that מִן can point “to the place… where something can be found” and thus means “in” in Gen 2:8; Lev 14:41; 2 Sam 5:13; Ezra 1:4; Job 30:30; Isa 5:26; 23:7 (HALOT 597, s.v.). In combination with the verb “to dwell,” the preposition מִן means “by,” “next to,” or “across from” (Ruth 2:14; 1 Sam 20:25; Ezek 16:46; Jonah 4:5). The closest parallel for the noun “dwelling” is Gen 10:30 where מִן as “away from” is not possible (rather “at” or “beginning at.”)

¹ sn The peace-offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the Lord but the meat was consumed by the worshipers in a meal before God. This is the only kind of offering in which common worshipers partook of the meat of the animal. When there was a series of offerings that included a peace offering (see, e.g., Lev 9:8-21, sin offerings, burnt offerings, and afterward the peace offerings in vv. 18-21), the peace offering was always offered last because it expressed the fact that all was well between God and his worshiper(s). There were various kinds of peace offerings, depending on the worship intended on the specific occasion. The “thank offering” expressed thanksgiving (e.g., Lev 7:11-15; 22:29-30), the “votive offering” fulfilled a vow (e.g., Lev 7:16-18; 22:21-25), and the “freewill offering” was offered as an expression of devotion and praise to God (e.g., Lev 7:16-18; 22:21-25). The so-called “ordination offering” was also a kind of peace offering that was used to consecrate the priests at their ordination (e.g., Exod 29:19-34; Lev 7:37; 8:22-32). See R. E. Averbeck, NIDOTTE 1:1066-73 and 4:135-43.

⁵ tn Heb “for [or when] your wickedness then you rejoice.” The meaning of this line is uncertain. The Greek version, which reads, “or will you escape by these things,” (presupposing a Hebrew text אִם עַל זוֹת תָּעוּזִי, ʾim ʿal zot taʿuzi), is far removed from the reading in the MT (אָז תַּעֲלֹזִי [ʾaz taʿalozi]; the rest of the Hebrew line has been left out because the Greek reads it with the preceding line). It again appears to be an attempt to smooth out a difficult text. The translation retains the MT but rewords it so it makes better sense in English. The translation presupposes that the phrase “your wickedness” is the object of the verb “take joy,” and that the adverb “then” refers back to the offering of sacred flesh, i.e., “even then [or “at that time”]” as a constructio ad sensum. For a similar use of the adverb (אָז, ʾaz) compare Gen 13:7. For the use of כִּי (ki) meaning “that” after a question, see BDB 472 s.v. כִּי 1.f. A possible alternative would be to read as UBS, Preliminary Report, 4:209 do: “When trouble reaches you, then will you exult?” If the text of the whole verse followed here, the more difficult text, is not the original one, the most likely alternative would be, “What right does my beloved have to be in my house? She has done wicked things [reading עָשְׂתָה מְזִמֹּת, ʿas^etah m^ezimmot]. Can fat pieces [reading הַחֲלָבִים, hakhalavim] and sacred meat take away your wickedness from you [reading יַעֲבִרוּ מֵעָלַיִךְ רָעָתֵכִי, yaʿaviru meʿalayikh raʿatekhi]? [If it could,] then you could rejoice.” It should be emphasized that the text of the verse is uncertain in a number of places and open to more than one interpretation. However, regardless of which text or interpretation of it is followed, the Masoretic as interpreted here, the Greek as given in the notes, or an emended text based on both, the overall meaning is much the same. Judah has done evil, and the Lord rejects their superficial attempts to placate him through ritual without change of behavior. The particulars are different; the point is the same.

⁴ tn The meaning of this line is also uncertain. The Hebrew text reads somewhat literally, “holy meat they pass over from upon you.” The question of the subject of the verb is the main problem here. The verb is masculine plural, and the only subjects available are “holy meat,” which is singular; a “they” which goes back to “the many”; or a noun from the end of the preceding line that is combined with “holy meat.” The latter is the solution of the Greek version, which reads, “Will votive offerings [or pieces of fat (following the Old Latin)] and holy meats take away from you your wickedness?” However, that resolution has been rejected in the preceding note as smoothing out the difficulties of the first two lines. It also leaves out the כִּי (ki) at the beginning of the following line and takes the noun “your wickedness” as the object of the verb. That certainly would make for an easier reading of both this line and the next, and the assumption that כִּי may not be in the text is possible because it could be explained as a double writing of the pronoun on the end of the preceding phrase, “from upon you” (מֵעָלָיִךְ, meʿalayikh). However, besides being the smoother reading, it leaves the last line too short poetically. The solution of the UBS, Preliminary Report, 4:209 is that “they” (referring back to “the many”?) is the subject. They read, “so that they carry away from you even sacrificial flesh.” But who are “they” and “you?” Are “they” the priests and “you” the people? (See 1 Sam 2:10-17 for a possible parallel.) This, however, introduces too many unknowns into the text. The translation adopted is based on a revocalization of the form “from upon you” (מֵעָלָיִךְ, meʿalayikh) to “your treacherous acts” (מַעֲלָיִךְ, maʿalayikh; for this noun cf. BDB 591 s.v. I מַעַל 2), a solution that is also proposed in the margin of the NJPS, which reads, “Can your treacheries be canceled by sacral flesh?” For the nuance of the verb presupposed here (= be removed, cease to exist), see BDB 718 s.v. עָבַר Qal.6.c and compare usage in Job 30:15. While this solution does preserve the consonantal text and is accepted here, it should be acknowledged that there is no ancient support for it, and the reading of the noun “treacheries” in place of the compound preposition “from upon” is purely speculative.

³ tc The meaning of this line is uncertain. The text reads somewhat literally as either, “her doing the wicked thing the many,” or, “doing it, the wicked thing, the many.” The text, relationship between words, and meaning of this whole verse have been greatly debated. Wholesale emendation based on the ancient versions is common in both commentaries and modern English versions. Many follow the lead of the Greek version, which in many cases offers a smoother reading but for that very reason may not be original. The notes that follow will explain some of these emendations but will also attempt to explain the most likely meaning of the MT, which is the more difficult and probably more original text. Since it is presumed to be the original, the text will be dealt with in the notes line for line in the MT, even though the emendations often relate to more than one line. For example, the Greek of the first two lines reads, “Why has the beloved done abomination in my house?” This ignores the preposition before “my beloved” (לִידִידִי, lididi) and treats the form “her doing” (עֲשׂוֹתָהּ [ʿasotah], Qal infinitive plus suffix) as a finite verb (עָשְׂתָה [ʿas^etah], Qal perfect third feminine). The forms are similar, but the Greek is smoother. Moreover, it is difficult to explain the presence of “to” in the MT if the Greek is the original. The Greek text likewise does not have the difficulty that is exhibited in the MT by the word “the many” (הָרַבִּים, harabbim). It reads a word for “vows/votive offerings” (εὐχαί [euchai] regularly = נְדָרִים [n^edarim]) in place of the word “many” (הָרַבִּים, harabbim) and takes it as part of a compound subject of the verb in the following line meaning “take away.” However, this word is far removed graphically from that in the MT, and it would be difficult to explain how the MT arose from it. The Old Latin apparently reads a word for “fat” (adipes = חֲלָבִים, khalavim) that is closer in script to the MT and would be more likely original than the Greek. However, both of these resolutions look like attempts to smooth out a difficult text. Because there is no solid support for any single reading, it is probably best to retain the MT’s “the many.” Many do retain it and take it as a second accusative of “doing it” and read, “she does the wicked thing with many [i.e., many false gods],” a use of the accusative which is hard to justify. Another alternative, taking the adjective “the many” to modify the noun “the wicked thing,” is sometimes suggested, but is not possible because the adjective is masculine plural and the noun is feminine singular, which pairing is contrary to Hebrew style. Hence one cannot read, “she has done many wicked things.” The present translation follows the suggestion in D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:209, that “the many” is the subject of the infinitive construct with an object suffix that anticipates the following noun “wickedness” (cf. GKC 425 §131.m), i.e., “the many do it, namely, the wickedness” (for the meaning of the noun see BDB 273 s.v. מְזִמָּה 3.b).