⁴ sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.

² sn Heb “and they drank.” Joel vividly refers to a situation where innocent human life has little value; its only worth is its use in somehow satisfying selfish appetites of wicked people who have control over others (cf. Amos 2:6 and 8:6).

¹ sn The fact that a locust’s head resembles a miniature replica of a horse’s head has often been noticed. For example, the German word for locust (Heupferd, “hay horse”) and the Italian word as well (cavaletta, “little horse”) are based on this similarity in appearance.

³ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a causal clause parallel to the preceding one. The rendering “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If the particle must be represented, “Moreover” is perhaps the best translation.

² tn The vav consecutive with the perfect in a past narrative is a little unusual. Here it is probably indicating repeated action in past time in keeping with the idiom that precedes and follows it. See GKC 332 §112.f for other possible examples.

² tn It is a little difficult to explain how the Hebrew particle כִּי (ki) is functioning here. W. L. Holladay (Jeremiah [Hermeneia], 1:311) may be correct in seeing it as introducing the contents of what those who call for the mourning women are to say. In this case, Jeremiah picks up the task as representative of the people.

⁴ tn For the usage of this phrase see the translator’s note on 4:13. The usage of this particle here is a little exaggerated. They have lost the most advantageous time for attack but they are scarcely in a hopeless or doomed situation. The equivalent in English slang is “Bad news!”

² tn KJV and ASV read this line with 2:34. The ASV makes little sense, and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

¹ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (ʾaryeh, “lion”) probably needs to be emended to an original הָרֹאֶה (haroʾeh, “the one who sees”), i.e., the guard mentioned previously in v. 6. The Dead Sea Scrolls (1Q Isa^a) and the Syriac support an original הָרֹאֶה (haroʾeh, “the one who sees”).

¹ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, sh^efat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

² tn Heb “all of them.” The proverb may be emphasizing that everyone has the same creator regardless of their financial status, or be pointing out that God is the one who makes rich or poor. Either way it advises treating all people with respect, and not thinking too much, or too little, of oneself.

³ sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

¹ tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (m^eʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.

³ tn The word רָע (raʿ, “bad”) can refer to evil and is traditionally taken as such in this verse. However, רָע can also refer to something of little worth. Perhaps the verse comments on the fool’s unwillingness to forego what is inferior or to avoid cutting corners and to persevere for what is truly desirable.

¹ tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.

¹ tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (ʿedyekh, “your ornaments”) to עֹדֵכִי (ʿodekhi, “your duration; your continuance”), that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

² tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, “he [God] makes it [the valley] [into] a spring.”

¹ tn This verb is normally used of tasting food, as in eating a little bit of food (1 Sam 14:43; Jonah 3:7) or evaluating it (Job 12:11; 34:3). The two references to the physical senses stand for invitation and realization. Even a small or beginning experience of God reveals that he is good.

² tn The meaning of חָרַג (kharag, “shake”) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads חָגַר (khagar), which might mean here, “[they] come limping” (on the basis of a cognate in postbiblical Hebrew). The normal meaning for חָגַר (“gird”) makes little sense here.

² tn Because this line is repeated in 13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates נֹפֵל (nofel) as “little,” and the Vulgate “inferior.” Job is saying that he does not fall behind them in understanding.