² sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא [qaraʾ] with the preposition ל [lamed]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

³ tn The phrase נִשְׁמַת חַיִּים (nishmat khayyim, “breath of life”) appears for certain only here. In Gen 6:17; 7:15 the phrase is רוּחַ חַיִּים (ruakh khayyim, “breath/spirit of life”), where רוּחַ can mean “breath, wind, spirit.” And in Gen 7:22 the phrase is נִשְׁמַת רוּחַ חַיִּים (nishmat ruakh khayyim, “breath of the breath/spirit of life”). T. C. Mitchell (“The Old Testament Usage of N^eshama,” VT 11 [1961]: 177-87) suggests the possibility that נְשָׁמָה (n^eshamah, “breath”) may not be used for animals but only God and man. BDB 675 s.v. נְשָׁמָה 4 states that the word refers to the human “spirit” in Prov 20:27. Many versions, including the NET, take it that way at Job 26:4 (KJV, NASB, NIV, NKJV, NLT, NRSV). Job 32:8 asserts that God’s “breath” gives people understanding. If so, this may be part of indicating that God made humans differently than other breathing living organisms (נֶפֶשׁ חַיָּה, nefesh khayyah). However Gen 7:22 and Job 34:14-15 may use the term נְשָׁמָה of animals.

² sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emphusaō) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost—power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

¹ tn The translation is uncertain due to difficulty both in determining the meaning of the verb’s stem and its conjugation in this context. In the Qal stem the basic meaning of the verbal root פָּתַה (patah) is “to be gullible, foolish.” The doubling stems (the Pual and Piel used in this verse) typically give such stative verbs a factitive sense, hence either “make gullible” (i.e., “entice”) or “make into a fool” (i.e., “to show to be a fool”). The latter represents the probable meaning of the term in Jer 20:7, 10 and is followed here (see L. C. Allen, Ezekiel [WBC], 1:193; R. Mosis “Ez 14, 1-11 - ein Ruf zur Umkehr,” BZ 19 [1975]: 166-69; and ThWAT 4:829-31). In this view, if a prophet speaks when not prompted by God, he will be shown to be a fool, but this does not reflect negatively on the Lord because it is God who shows him to be a fool. Secondly, the verb is in the perfect conjugation and may be translated as “I have made a fool of him” or “I have enticed him,” or to show determination (see IBHS 439-41 §27.2f and g), or in certain syntactical constructions as future. Any of these may be plausible if the doubling stems used are understood in the sense of “making a fool of.” But if understood as “to make gullible,” more factors come into play. As the Hebrew verbal form is a perfect, it is often translated as present perfect: “I have enticed.” In this case the Lord states that he himself enticed the prophet to cooperate with the idolaters. Such enticement to sin would seem to be a violation of God’s moral character, but sometimes he does use such deception and enticement to sin as a form of punishment against those who have blatantly violated his moral will (see, e.g., 2 Sam 24). If one follows this line of interpretation in Ezek 14:9, one would have to assume that the prophet had already turned from God in his heart. However, the context gives no indication of this. Therefore, it is better to take the perfect as indicating certitude and to translate it with the future tense: “I will entice.” In this case the Lord announces that he will judge the prophet appropriately. If a prophet allows himself to be influenced by idolaters, then the Lord will use deception as a form of punishment against that deceived prophet. A comparison with the preceding oracles also favors this view. In 14:4 the perfect of certitude is used for emphasis (see “I will answer”), though in v. 7 a participle is employed. For a fuller discussion of this text, see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 23-25.

⁵ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature—people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one—respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

⁴ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (archē) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prōtotokos; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

¹ tn The Greek verb μένω (menō) is commonly translated into contemporary English as “remain” or “abide,” but both of these translations have some problems: (1) “Abide” has become in some circles almost a “technical term” for some sort of special intimate fellowship or close relationship between the Christian and God, so that one may speak of Christians who are “abiding” and Christians who are not. It is accurate to say the word indicates a close, intimate (and permanent) relationship between the believer and God. However, it is very important to note that for the author of the Gospel of John and the Johannine Epistles every genuine Christian has this type of relationship with God, and the person who does not have this type of relationship (cf. 2 John 9) is not a believer at all (in spite of what he or she may claim). (2) On the other hand, to translate μένω as “remain” removes some of these problems, but creates others: In certain contexts, such a translation can give the impression that those who currently “remain” in this relationship with God can at some point choose not to “remain”, that is, to abandon their faith and return to an unsaved condition. While one may easily think in terms of the author’s opponents in 1 John as not “remaining,” the author makes it inescapably clear in 2:19 that these people, in spite of their claims to know God and be in fellowship with God, never really were genuine believers. (3) In an attempt to avoid both these misconceptions, this translation renders μένω as “reside” except in cases where the context indicates that “remain” is a more accurate nuance, that is, in contexts where a specific change of status or movement from one position to another is in view.

² tc ‡ Some early and significant witnesses (P⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of P⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is a significant and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskuneō, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

⁵ sn The narrator skillfully withheld Jonah’s motivations from the reader up to this point for rhetorical effect—to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3—he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent, and consequently God more than likely would relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would therefore judge them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the Lord would spare Israel’s main and cruel enemy. Jonah probably wanted God to destroy Nineveh for three reasons: (1) as a loyal nationalist, he despised non-Israelites (cf. 1:9); (2) he believed that idolaters had forfeited any opportunity to be shown mercy (cf. 2:9-10); and (3) the prophets Amos and Hosea had recently announced that God would sovereignly use the Assyrians to judge unrepentant Israel (Hos 9:3; 11:5) and take them into exile (Amos 5:27). If God destroyed Nineveh, the Assyrians would not be able to destroy Israel. The better solution would have been for Jonah to work for the repentance of Nineveh and Israel.

⁴ tn The grammar is uncommon. The MT has the preposition ב (bet, “in,” “by,” “with,” “when,” etc.), the negative particle לֹא (loʾ), and then a finite verb from יָכַל (yakhal, Qal imperfect third person masculine plural): “in not they are able.” Normally יָכַל (yakhal) would be followed by an infinitive, identifying what someone is or is not able to do, or by some other modifying clause. לֹא יָכַל (loʾ yakhal) on its own may mean “they do not prevail.” The preposition ב (bet) suggests possible dependence on another verb (cf. Jer 2:11, the only other verse with the sequence ב [bet] plus לֹא [loʾ] plus finite verb). The following verb נָגַע (nagaʿ, “touch”) regularly indicates its object with the preposition ב (bet), but the preposition ב (bet) is already used with “their garments.” If both are the object of נָגַע (nagaʿ), the line would oddly read: “they touched what they could not, their garments.” The preposition ב (bet) can also introduce temporal clauses, though there are no examples with לֹא (loʾ) plus a finite verb. BDB 89 s.v. בְּ III 1.b states that בְּלֹא can mean “without.” BDB 407 s.v. יָכֹל Qal 1.e says that the sequence “they are unable, they touch” equals “they are unable to touch.” In Jer 49:10 the meaning of יָכַל (yakhal) is completed by a finite verb (though it is not governed by the preposition ב [bet]). If so here, then we may understand: “without people being able (יָכַל, yakhal) to touch their garments.” See GKC, 120g. This gives the picture of blind people stumbling about while others cannot help because they are afraid to touch them due to possible defilement themselves.

³ tn Or “all, though their land was…” The majority of the modern English versions think the land here refers to the land of Israel and Judah (the text reads “their land,” and Israel and Judah are the nearest antecedents). In this case, the particle כִּי (ki) is concessive (cf. BDB 473 s.v. כִּי 2.c[b]). Many of the modern commentaries understand the referent to be the land of the Chaldeans/Babylonians. However, most of them feel that the line is connected as a causal statement to 51:2-4 and see the line as either textually or logically out of place. However, it need not be seen that way. It is parallel to the preceding and gives a second reason why they are to be destroyed. It also forms an excellent transition to the next lines, where the exiles and other foreigners are urged to flee and not get caught up in the destruction that is coming “because of her sin.” It might be helpful to note that both the adjective “widowed” and the suffix on “their God” are masculine singular, looking at Israel and Judah as one entity. The “their” then goes back not to Israel and Judah of the preceding lines but to the “them” in v. 4. This makes for a better connection with the following and understands the particle כִּי in its dominant usage, not an extremely rare one (see the comment in BDB 473 s.v. כִּי 2.c[b]). This interpretation is also reflected in RSV.

¹ tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads, “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This latter word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the name Aroer, which designated a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [k^eʿarod] in place of כַּעֲרוֹעֵר [kaʿaroʿer]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey, but it does give an appropriate meaning. The third feminine plural verb “be” has been explained as due to the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafsh^ekhem) being used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the second masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual difficulties in this passage, this is possible. The resultant meaning in either case is the same.

¹ tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. The two main difficulties involve the relation of words to one another and the obscure allusion to iron from the north. To translate literally is difficult since one does not know whether “iron” is the subject of “break” or object of an impersonal verb. Likewise, the dangling phrase “and bronze” fits poorly with either understanding. Two options are, “Can iron break iron from the north and bronze?” or, “Can one break iron, even iron from the north and bronze.” This last is commonly chosen by translators and interpreters, but why add “and bronze” at the end? And to what does “iron from the north” refer? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. There are no ready parallels for this syntax, but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggest a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.

⁵ tn Alternately, “your waist.” The term בִּטְנֵךְ (bitnekh) probably refers to the woman’s “belly” rather than “waist.” It is associated with a woman’s abdominal/stomach region rather than her hips (Prov 13:25; 18:20; Ezek 3:3). The comparison of her belly to a heap of wheat is visually appropriate because of the similarity of their symmetrical shape and tannish color. The primary point of comparison, however, is based upon the commonplace association of wheat in Israel, namely, wheat was the main staple of the typical Israelite meal (Deut 32:14; 2 Sam 4:6; 17:28; 1 Kgs 5:11; Pss 81:14; 147:14). Just as wheat satisfied an Israelite’s physical hunger, she satisfied his sexual hunger. J. S. Deere makes this point in the following manner: “The most obvious commonplace of wheat was its function, that is, it served as one of the main food sources in ancient Palestine. The Beloved was both the ‘food’ (wheat) and ‘drink’ (wine) of the Lover. Her physical expression of love nourished and satisfied him. His satisfaction was great for the ‘mixed wine’ is intoxicating and the ‘heap of wheat’ was capable of feeding many. The ‘heap of wheat’ also suggests the harvest, an association which contributes to the emotional quality of the metaphor. The harvest was accompanied with a joyous celebration over the bounty yielded up by the land. So also, the Beloved is bountiful and submissive in giving of herself, and the source of great joy” (“Song of Solomon,” BKCOT, 203-204).

² sn It is clear from Song 8:1 that the young man and his bride were not physical brother and sister, yet he addresses his bride as אֲחֹתִי (ʾakhoti, “my sister”) several times (4:9, 10, 12; 5:1). This probably reflects any one of several ancient Near Eastern customs: (1) The appellatives “my sister” and “my brother” were both commonly used in ancient Near Eastern love literature as figurative descriptions of two lovers. For instance, in a Ugaritic poem when Anat tried to seduce Aqhat, she says, “Hear, O hero Aqhat, you are my brother and I your sister” (Aqhat 18 i. 24). In the OT Apocrypha husband and wife are referred to several times as “brother” and “sister” (Add Esth 15:9; Tob 5:20; 7:16). This “sister-wife” motif might be behind Paul’s perplexing statement about a “sister-wife” (1 Cor 9:5). (2) In several Mesopotamian societies husbands actually could legally adopt their wives for a variety of reasons. For instance, in Hurrian society husbands in the upper classes sometimes adopted their wives as “sisters” in order to form the strongest of all possible marriage bonds; a man could divorce his wife but he could not divorce his “sister” because she was “family.” At Nuzi a husband could adopt his wife to give her a higher status in society. See M. Held, “A Faithful Lover in Old Babylonian Dialogue,” JCS 15 (1961): 1-26 and S. N. Kramer, The Sacred Marriage Rite, 103-5; T. Jacobsen, “The Sister’s Message,” JANESCU 5 (1973): 199-212; E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 15-28; G. R. Driver, Canaanite Myths and Legends, 111.

² tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (ʿamali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The third person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (ʾannikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yitt^enennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the third person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shelloʾ ʿamal bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

¹ tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (m^elitsay reʿay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, reaʿ). E. Dhorme takes it as “clamor,” from רוּעַ (ruaʿ) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (roʿi). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.

³ tn Heb “had visited” or “taken note of.” The basic meaning of פָּקַד (paqad) is “observe, examine, take note of” (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with זָכַר (zakhar, “to remember”; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and רָאָה (raʾah, “to see”; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed “be concerned about, care for, attend to, help” (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means “to visit” needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) “had visited” (KJV, ASV, NASB, RSV; so BDB 823-24 s.v. פָּקַד); (2) “had considered” (NRSV) and “had taken note of” (TNK; so HALOT 955-57 s.v. פקד); and (3) “had come to the aid of” (NIV), “had blessed” (TEV), and “had given” (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.

¹ sn The verb is וַיִּשְׁכֹּן (vayyishkon, “and dwelt, abode”). From this is derived the epithet “the Shekinah Glory,” the dwelling or abiding glory. The “glory of Yahweh” was a display visible at a distance, clearly in view of the Israelites. To them it was like a consuming fire in the midst of the cloud that covered the mountain. That fire indicated that Yahweh wished to accept their sacrifice, as if it were a pleasant aroma to him, as Leviticus would say. This “appearance” indicated that the phenomena represented a shimmer of the likeness of his glory (B. Jacob, Exodus, 749). The verb, according to U. Cassuto (Exodus, 316), also gives an inkling of the next section of the book, the building of the “tabernacle,” the dwelling place, the מִשְׁכָּן (mishkan). The vision of the glory of Yahweh confirmed the authority of the revelation of the Law given to Israel. This chapter is the climax of God’s bringing people into covenant with himself, the completion of his revelation to them, a completion that is authenticated with the miraculous. It ends with the mediator going up in the clouds to be with God, and the people down below eagerly awaiting his return. The message of the whole chapter could be worded this way: Those whom God sanctifies by the blood of the covenant and instructs by the book of the covenant may enjoy fellowship with him and anticipate a far more glorious fellowship. So too in the NT the commandments and teachings of Jesus are confirmed by his miraculous deeds and by his glorious manifestation on the Mount of the Transfiguration, where a few who represented the disciples would see his glory and be able to teach others. The people of the new covenant have been brought into fellowship with God through the blood of the covenant; they wait eagerly for his return from heaven in the clouds.

³ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.