² tn Heb “exhausted and slack of hands.”

⁵ tn The word יָגִיעַ (yagiaʿ) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).

² tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

² tn Or “if we do not become extremely weary,” “if we do not give out,” “if we do not faint from exhaustion” (L&N 23.79).

¹ tn Heb “Is it not, look, from the Lord of hosts that the nations work hard for fire, and the peoples are exhausted for nothing?”

² tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your exhausted men bread?”

¹ tn The term עָיֵף (ʿayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst—that would make a good parallel to the second part.

² sn Gideon changes their actual statement (see v. 6) by saying exhausted men rather than “army.” In this way he emphasizes the crisis his men were facing and highlights the insensitivity of the men of Sukkoth.

³ tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”

³ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

¹ tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rainwater. The drought had exhausted all the water in the cisterns.

² tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t).

¹ tn Heb “And Gideon arrived at the Jordan, crossing over, he and the 300 men who were with him, exhausted and chasing.” The English past perfect (“had crossed”) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. 1-3. (Note that 7:25 assumes Gideon had already crossed the Jordan.)

² sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).

⁶ tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.

² tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

² tn The verb לָאָה (laʾah), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink—in frustration of course.

² sn This is an allusion to the well-known statement, “The Lord is slow to anger but great in mercy” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17). Nahum subtly modifies this by substituting “great in mercy” with “great in power.” God’s patience at the time of Jonah (Jonah 4:2) one century earlier (ca. 750 b.c.), had run out. Nineveh had exhausted the “great mercy” of God and now would experience the “great power” of God.

¹ sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. The initial difficulty, in many cases, of determining whether a prophecy of coming judgment is conditional or unconditional explains the king’s uncertainty.

¹ tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2, and DCH 2:540 s.v. היה I Ni.3.