³ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

¹ tn Heb “clap their hands at you.” Clapping hands at someone was an expression of malicious glee, derision, and mockery (Num 24:10; Job 27:23; Lam 2:15).

³ sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.

¹ sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious—they just talk too much (Proverbs [OTL], 537).

¹ tn The participle (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.

² tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.

⁶ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-3, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

² sn He had lied to him. The motives and actions of the old prophet are difficult to understand. The old man’s response to the prophet’s death (see vv. 26-32) suggests he did not trick him with malicious intent. Perhaps the old prophet wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet.

¹ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Iēsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁸ has the word in brackets, indicating doubts as to its authenticity.

³ tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent—she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.

² sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible indicate there was a satanic presence behind the serpent (see Rev 12:9 and 20:2), the immediate context first pictures the serpent as one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.” However, Scripture does not mention all the animals speaking, and there is no evidence of animals with capacity for intelligent speech. So more probably Satan, like God with Balaam's ass (Num 22:28), enabled the serpent. He spoke through it. Arnold Fruchtenbaum (The Book of Genesis [Ariel’s Bible Commentary], 91), citing Baba Batra and Midrash Rabbah, Bereishit 18:6, gives quotes to show this was the view of rabbinic writings.