² tn The meaning of these last two lines is somewhat uncertain. The keys are the two verbs סָחַר (sakhar) and יָדַע (yadaʿ). סָחַר (sakhar) most commonly occurs as a participle meaning “trader” or “merchant.” As a finite verb (only elsewhere in Gen 34:10, 21; 42:34) it seems to refer to “trading; doing business,” though DCH understands it only as “traveling around” and proposes “wander” in this verse. The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II (yadaʿ) meaning “be quiet, at rest; be submissive” (cf. Job 21:19; Prov 5:6; Hos 9:7; Isa 45:4). The primary options in the first portion are that they “wander about” or “trade” “throughout the land.” In the second portion they “do not rest,” “are not humbled,” “are not submissive (to the Lord),” or “are ignorant.” Whether they wander without rest, have turned tradesmen without submitting to the Lord, or treat their religious duties as items for trade while ignorant of what God really says, the point is that they are absent from their proper duties of teaching the people to know God. The current translation sees the priests and prophets as disadvantaged, forced into peddling, yet still not humbled so as to return to God. The text has been interpreted to mean that priest and prophet have gone into exile, “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1). This seems unlikely since it would suppose that the people are in hardship because of a punishment that has happened to their religious leaders, rather than for the failure of their leaders. (On the failure of the prophets and priests see 2:8; 5:13; 6:13; 8:10.) See also W. McKane, Jeremiah (ICC), 1:330-31 for a more thorough discussion of the issues.

³ tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ʿain Farah) about three-and-a-half miles from Anathoth, which was Jeremiah’s home town, or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates, but it is either preceded by the word “river of” or there is contextual indication of reference to the Euphrates. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and, if it does, whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel), the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11), not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah, it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown but whose name would naturally suggest to Jeremiah, later in the Lord’s explanation in vv. 9-11, Assyria-Babylon as a place connected with Judah’s corruption (see the notes on vv. 9-10). For further discussion the reader should consult the commentaries, especially W. Holladay, Jeremiah (Hermeneia), 1:396, and W. McKane, Jeremiah (ICC), 1:285-92, who take opposite positions on this issue.

¹ tn The words “And I cried out” are not in the text. It is not altogether clear who the speaker is in vv. 19-25. The words of vv. 19-20 would best be assigned to a personified Jerusalem who laments the destruction of her city (under the figure of a tent) and the exile of her citizens (under the figure of children). However, the words of v. 21, which assign responsibility to the rulers, do not fit well in the mouth of the people but do fit Jeremiah. The words of v. 22 are very appropriate to Jeremiah, being similar to the report in 4:19-20. Likewise, the words of v. 23, which appear to express man’s incapacity to control his own destiny and his resignation to the fate which awaits him, in the light of v. 24 seem more appropriate to Jeremiah than to the people. There has been no indication elsewhere that the people are resigned to their fate or willing to accept their punishment. Though the issue is far from resolved, a majority of commentators see Jeremiah as the speaker, so identifying himself with their fate that he speaks as though he were this personified figure. It is not altogether out of the question, however, that the speaker throughout is personified Jerusalem, though no known commentator takes that view. For those who are interested, the most thorough discussion of the issue is probably found in W. McKane, Jeremiah (ICC), 1:230-35, especially 233-35. Rendering the pronouns throughout as “we” and “our” alleviates some of the difficulty, but some speaker needs to be identified in the introduction to allay any possible confusion. Hence I have opted for what is the majority view.

² tn Heb “Thus says Yahweh of Armies.” However, without some addition it is not clear to whom the command is addressed. The words are supplied in the translation for clarity and to help resolve a rather confusing issue of who is speaking throughout vv. 16-21. As has been evident throughout the translation, the speaker is not always indicated. Sometimes it is not even clear who the speaker is. In general the translation and the notes have reflected the general consensus in identifying who it is. Here, however, there is a good deal of confusion about who is speaking in vv. 18, 20-21. The Greek translation has the Lord speaking throughout with second plural pronouns in vv. 18, 21 and the absence of the first line in v. 22. It would be hard to explain how the MT arose if the Greek reflected the original text. Critical commentators such as J. Bright, W. Holladay, and W. McKane resolve the issue by dropping out the introductory formula in v. 17 and the first line of v. 22 and assigning the whole lament to Jeremiah. It seems obvious from the first plural pronouns and the content of v. 18 (and probably v. 21 as well), and from the fact that the Lord is referred to in other than the first person in v. 20, that he is not the speaker of those verses. The translation attempts to resolve the issue by having Jeremiah report the Lord’s command in v. 17 and letting the rest of the speech be essentially that of Jeremiah. It should be admitted, however, that the issue is far from resolved. Most English versions simply ignore the problem. The GNB (= TEV) is a rare exception.

⁵ tn Alternately, “captivated.” The verb אָסַר (ʾasar, “to bind, capture, hold captive, put in prison”) is commonly used of binding a prisoner with cords and fetters (Gen 42:34; Judg 15:10-13; 16:5-12; 2 Kgs 17:4; 23:33; 25:7; 2 Chr 33:11) (HALOT 75 s.v. אסר). It is frequently used as a figure to depict absolute authority over a person (Ps 105:22). The passive participle סוּר means “to be bound, held captive, imprisoned” (2 Sam 3:34; Jer 40:1; Job 36:8). Like a prisoner bound in cords and fetters and held under the complete control and authority of his captor, Solomon was captivated by the spellbinding power of her hair. In a word, he was the prisoner of love and she was his captor. Similar imagery appears in an ancient Egyptian love song: “With her hair she throws lassoes at me, with her eyes she catches me, with her necklace she entangles me, and with her seal ring she brands me” (Song 43 in the Chester Beatty Cycle, translated by W. K. Simpson, ed., The Literature of Ancient Egypt, 324). J. S. Deere suggests, “The concluding part of the metaphor, ‘The king is held captive by your tresses,’ is a beautiful expression of the powerful effect of love. A strong monarch was held prisoner by the beauty of his Beloved” (“Song of Solomon,” BKCOT, 206-207). This is a startling statement because Solomon emphasizes that the one who was being held captive like a prisoner in bonds was the “king”! At this point in world history, Solomon was the ruler of the most powerful and wealthy nation in the world (1 Kgs 3:13; 10:23-29). And yet he was held totally captive and subject to the beauty of this country maiden!

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).

⁴ tn Heb “my inward parts,” “my intestines,” or “my bowels.” Alternately, “my feelings” or “my emotions.” The term מֵעֶה (meʿeh) is used of the internal organs in general (“inward parts”) (e.g., 2 Sam 20:10; 2 Chr 21:15, 18; Pss 22:14; 40:9) or the digestive organs in particular (“intestines, bowels, stomach”) (e.g., Num 5:22; Job 20:14; Ezek 3:3; 7:19; Jonah 2:1-2). It is frequently used as a metonymy of adjunct for the emotions which Hebrew psychology associated with these internal organs (see H. W. Wolff, Anthropology of the Old Testament, 63-66). These include pity (Isa 16:11), lamentation (Jer 48:36), distress (Jer 4:19; Lam 1:20; 2:11), and compassion (Isa 63:15; Jer 31:20) (HALOT 610-11 s.v. מֵעֶה 3; BDB 589 s.v. מֵעֶה 5). Most scholars suggest that the Beloved’s feelings of love were revived—a reversal of her feelings of indifference and apathy in 5:3. This is reflected in many translations which use equivalent English idioms: “the core of my being” (JB) and “my heart” (NIV, NJPS) over the woodenly literal “my bowels” (KJV, NEB, AV). On the other hand, the term is also used to refer to the procreative organs, both male (e.g., Gen 15:4; 2 Sam 7:12; 16:11; Isa 48:19; 2 Chr 32:21) and female (e.g., Gen 25:23; Ruth 1:11; Ps 71:6; Isa 49:1). NASB well renders the line, “my feelings were aroused for him” (NASB).

³ tn The proper nuance of מְקֻטֶּרֶת (m^equtteret, Pual participle fs from קָטַר, qatar, “to make a sacrifice, go up in smoke”) is illusive. The lexicons take the participle adjectivally and translate מְקֻטֶּרֶת מוֹר (m^equtteret mor) as “completely filled with fragrance or incense” (HALOT 1094 s.v. I קטר) or “fumigated with myrrh” (BDB 883 s.v. קָטַר). Most translations take it adjectivally: “perfumed with myrrh” (KJV, NASB, NIV); however, NJPS takes it as a substantive: “clouds of myrrh.” It is better to take the participle as a substantive and to nuance מְקֻטֶּרֶת מוֹר as “billow of myrrh,” as suggested by its parallelism with כְּתִימֲרוֹת עָשָׁן (k^etimarot ʿashan, “like a column of smoke”). While this is the only usage of the Pual stem of the verb, the root קטר appears frequently in other stems, all of which connote smoke, e.g., Piel: “to make a sacrifice, to go up in smoke” and Hiphil: “to cause to go up in smoke” (HALOT 1094-95 s.v. I קתר). In Middle Hebrew the root קִטְרָא (qitraʾ) meant “to steam, smell” (Qal) and “to smoke” (Hiphil). The Hebrew root is related to Ugaritic qtr “smoke, incense” (UT 19.2220; WUS 1404); Akkadian qataru “to billow (of smoke)” (AHw 2:907; CAD Q:166); Old South Arabic mqṭr “incense; Ethiopic qĕtārē “fragrance, spice”; Arabic qatara “to smell, smoke”; and Syriac ʿetar “vapour, fume, incense” (HALOT 1094). Due to the rarity of the Pual stem of this root, the Targum mistakenly vocalized the form as Piel participle מִקְּטֹרֶת (miqq^etoret, “going up in smoke”).

² tn Alternately, “resting between my breasts.” The verb לִין (lin) has a three-fold range of meaning in the Qal stem: (1) “to leave overnight,” (2) “to spend the night, stay overnight,” and (3) “to stay, dwell” (HALOT 529 s.v. לין). The myrrh motif (see study note above) suggests the nuance “to spend the night” (HALOT 529 s.v. 2). This is also the most appropriate nuance of its usage in Song 7:12 (e.g., Gen 19:2; 24:23, 25, 54; 28:11; 31:54; 32:14, 22; Num 22:8; Josh 3:1; 4:3; 6:11; 8:9; Judg 18:2; 19:4-15 (9x), 20; 20:4; 2 Sam 12:16; 17:8, 16; 19:8; 1 Kgs 19:9; Isa 21:13; 65:4; Jer 14:8; Joel 1:13; Zeph 2:14; Pss 25:13; 55:8; Job 24:7; 31:32; 39:9; Prov 19:23; Song 7:12; Ruth 1:16; 3:13; Neh 4:16; 13:20; 1 Chr 9:27). Several translations follow course: “he shall lie all night betwixt my breasts” (KJV) and “which lies all night between my breasts” (NASB). Others downplay the obvious sexual connotations: “resting between my breasts” (NIV) and “lodged between my breasts” (NJPS). The imperfect has been taken in two basic senses: (1) future time action: “he shall spend the night between my breasts” and (2) present characteristic or present progressive: “he spends the night between my breasts.” The latter is favored by the characteristic/progressive nature of the metaphors used through 1:12-13 [13-14].

² tn The verb בָּאַשׁ (baʾash) means “to cause to stink; to turn rancid; to emit a stinking odor” (e.g., Exod 16:24; Ps 38:6; Eccl 10:1); see HALOT 107 s.v. באשׁ 1; BDB 93 s.v. בָּאַשׁ. It is related to the noun בְּאשׁ (b^eʾosh, “stench”; Isa 34:3; Joel 2:20; Amos 4:10); cf. HALOT 107 s.v. באשׁ; BDB 93 s.v. בְּאשׁ. The verbal root נבע means “to ferment” or “to emit; to pour out; to bubble; to belch forth; to cause to gush forth” (HALOT 665 s.v. נבע; BDB 615 s.v. נָבַע). The two terms יַבְאִישׁ יַבִּיעַ (yavʾish yabbiaʿ, “to stink” and “to ferment”) create a hendiadys: a figurative expression in which two terms are used to connote one idea: “makes a rancid stench.” Several versions treat this as a hendiadys (Old Greek, Symmachus, Targum, Vulgate); however, the Syriac treats them as separate verbs. Most translations treat these as a hendiadys: “Dead flies cause the ointment of the apothecary to send forth a stinking savor” (KJV); “Dead flies make a perfumer’s oil stink” (NASB); “dead flies give perfume a bad smell” (NIV); “Dead flies make the perfumer’s ointment give off an evil odor” (RSV); Dead flies make the perfumer’s ointment give off a foul odor” (NRSV); “Dead flies cause a perfumer’s perfume to send forth a stink” (YLT); “Dead flies make the perfumer’s ointment give off a foul odor” (NRSV). Others render both separately: “Dead flies make the perfumer’s sweet ointment rancid and ferment” (NEB); “Dead flies turn the perfumer’s ointment fetid and putrid” (NJPS).

⁵ tn Or “Why should you ruin yourself?”; or “Why should you destroy yourself?” The verb שָׁמֵם (shamem) is traditionally taken as “to destroy; to ruin oneself.” For its use here HALOT 1566 s.v. שׁמם 2 has “to cause oneself ruin”; BDB 1031 s.v. שָׁמֵם 2 has “cause oneself desolation, ruin.” Most English versions take a similar approach: “Why destroy yourself?” (KJV, ASV, NEB, NRSV, MLB, NIV); “Why ruin yourself?” (NAB, NASB). However, in the Hitpolel stem the root שׁמם never means this elsewhere, but is always nuanced elsewhere as “to be appalled; to be astonished; to be dumbfounded; to be confounded; to be horrified” (e.g., Ps 143:4; Isa 59:16; 63:5; Dan 8:27); cf. BDB 1031 s.v. שָׁמֵם 1; HALOT 1566 s.v. שׁמם 1. It is taken this way in the English version of the Tanakh: “or you may be dumbfounded” (NJPS). Likewise, Cohen renders, “Why should you be overcome with amazement?” (A. Cohen, The Five Megilloth [SoBB], 154). If a person was trusting in his own righteousness or wisdom to guarantee prosperity, he might be scandalized by the exceptions to the doctrine of retribution that Qoheleth had observed in 7:15. D. R. Glenn (“Ecclesiastes,” BKCOT, 994) notes: “This fits in nicely with Solomon’s argument here. He urged his readers not to be over-righteous or over-wise ‘lest they be confounded or astonished.’ He meant that they should not depend on their righteousness or wisdom to guarantee God’s blessing because they might be confounded, dismayed, or disappointed like the righteous people whom Solomon had seen perishing in spite of their righteousness [in 7:15].” See GKC 149 §54.c.

⁸ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dimʿah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23 HT [9:1 ET]; 9:7 HT [9:18 ET]; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; Jer 8:23 HT [9:1 ET]): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעַת הָעֲשֻׁקִים (dimʿat haʿashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָה (dimʿah, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

⁴ tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu, “apart from him [= God]”) is preserved in several medieval Hebrew mss, and is reflected in most of the versions (LXX, Syriac, Syro-Hexapla, and Jerome). The textual deviation is a case of simple orthographic confusion between י (yod) and ו (vav) as frequently happened, e.g., MT צו לצו צו לצו (tsv ltsv tsv ltsv) versus 1QIsa^a 28:10 צי לצי צי לצי (tsy ltsy ts ltsy); see P. K. McCarter, Jr., Textual Criticism, 47. It is difficult to determine which reading is original here. The MT forms a parenthetical clause, where Qoheleth refers to himself: no one had more of an opportunity to experience more enjoyment in life than he (e.g., 2:1-11). The alternate textual tradition is a causal clause, explaining why the ability to enjoy life is a gift from God: no one can experience enjoyment in life “apart from him,” that is, apart from “the hand of God” in 2:24. It is possible that internal evidence supports the alternate textual tradition. In 2:24-26, Qoheleth is not emphasizing his own resources to enjoy life, as he had done in 2:1-11, but that the ability to enjoy life is the gift of God. On the other hand, the Jerusalem Hebrew Bible project retains the MT reading with a “B” rating; see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:570. The English versions are split on the textual problem: a few retain MT מִמֶּנִּי (“more than I”), e.g., KJV, ASV, YLT, Douay, NJPS, while others adopt the alternate reading מִמֶּנּוּ, “apart from him” (NEB, NAB, MLB, NASB, RSV, NRSV, NIV, Moffatt).

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).

³ tn Or “whoever shows favor to the needy honors him” (so NASB, NIV, and most translations, except KJV). While being an “oppressor” contrasts “showing favor” and to “have insulted” contrasts “honoring” the Creator, the proverb may also make its contrast by switching which element is the subject and which is verbal. In the first half “the oppressor” occurs first; the second half begins with vav (and/but) plus “the one who honors him. When the second half of a proverb begins with vav plus a participle, the overwhelming trend is that the participle is the subject, or occasionally the object of the sentence. On the rare occasions that a participle is the subject of a finite verb in a clause where the verb comes first, eight occur in the A-line and only one in the B-line (6:29 where the A-line is verbless and the B-line places focus on the verb). In some cases it is ambiguous whether the participle is verbal or substantival (11:17; 12:16; 16:2; 17:3; 21:2; 29:13) but these probably act as a predicate nominative. In other cases where another participle supplies the verbal element in the B-line (10:19; 11:13, 15; 16:28; 17:9; 19:2) the lead participle is the subject and the verbal participle is second. Thus standard syntax expects to read the line with “the one who honors him” as the subject. Showing favor to the needy is an outgrowth of the character of honoring the Lord. This may also elucidate the contrast between the verb forms. What act(s) it took to be “an oppressor of the poor” qualify as having insulted (perfect verb) the Maker. Insult has been given; that mark continues. But the one who honors him [the Maker] keeps (participle) being gracious to the needy.

² tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsor^eri, “my enemy”) to צוֹרְרוֹ (tsor^ero, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

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.

¹ tn Or “he raved.” This same construction appears in 1 Sam 10:10 “the spirit of God rushed upon him and then he prophesied in their midst.” It is important to consider the agent affecting Saul, the verb describing his actions, and the broader cultural background. The phrase רוּחַ אֱלֹהִים (ruakh ʾelohim) could mean “a divine wind/spirit,” “a spirit from God,” or “the spirit of God.” Unlike 1 Sam 10:10, this case involves a harmful, or evil, spirit. The range of meaning of רָעָה (raʿah) can mean either harm or evil, and here indicates that this spirit’s purpose is to afflict Saul. The verb וַיִּתְנַבֵּא (vayyitnabbeʾ) is a Hitpael of the root נָבָא (nabaʾ) which means “to prophesy” in both the Niphal and the Hitpael. The difference may well be that the Niphal refers primarily to acting as a spokesman, while the Hitpael reflects an accompanying ecstatic experience on the part of the prophet (cf. 1 Sam 10:6; 19:24). 1 Kgs 18:29 also describes the antics of the prophets of Baal with the Hitpael of the root נָבָא (nabaʾ). Ecstatic experiences or expressions were sometimes associated with prophecy in the broader West Semitic culture as well as in the Israel. Some translations focus on the presumed outward effects of the afflicting spirit on Saul and render the verb “he raged” or “he raved” (NASB, ESV, NLT, NRSV). Although most biblical references to Israel’s prophets do not involve ecstatic experiences, the original audience would probably not have made a distinction here, that is, “raving” and “prophesying” would not have been considered alternatives.

² tc Heb “his height was six cubits and a span.” The LXX, a Qumran manuscript of 1 Samuel, and Josephus read “four cubits and a span.” A cubit was approximately 17.5 inches, a span half that. So the Masoretic text places Goliath at about 9½ feet tall (cf. NIV84, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres” while the other textual witnesses place him at about 6 feet, 7 inches (cf. NAB “six and a half feet”). Note, too, that the cubit was adjusted through history, also attested in Babylon (NIDOTTE 421-424 s.v. אַמָּה). If the cubits measuring Goliath were reckoned as the cubit of Moses, his height at 6 cubits and a span would be approximately 7 feet 9 inches tall. This is one of many places in Samuel where the LXX and Qumran evidence seems superior to the Masoretic text. It is possible that the scribe’s eye skipped briefly to the number 6 a few lines below in a similar environment of letters. The average Israelite male of the time was about 5 feet 3 inches, so a man 6 feet 7 inches would be a very impressive height. Saul, being head and shoulder above most Israelites, would have been nearly 6 feet tall. That is still shorter than Goliath, even at “four cubits and a span,” and makes a sharper contrast between David and Saul. There would have been a greater expectation that a 6 foot tall Saul would confront a 6 feet 7 inches Goliath, placing Saul in a bad light while still positioning David as a hero of faith, which is fitting to the context.

¹ tc The content of 1 Sam 17-18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17-18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17-18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.