³ tc The MT reads וּבַל־יָדַעְתָּ (uval yadaʿta, “you do not know [the lips of knowledge]).” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukh^ele daʿat) “instruments of knowledge/discretion.” The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). The LXX reading here makes sense if its reading of the first colon is accepted (see earlier note) or if מִנֶּגֶד (minneged) is separative (“walk away from…”). Both would contrast the value of being with a fool and value of wise lips. The LXX of Proverbs can be loose, but this case seems to be the faithful rendering of a slightly different Hebrew copy. Either the LXX or the MT text could just as easily give rise to the other. Both readings are workable and both give the same general advice. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285).

⁶ tn The verb בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect verb places the life that fools have lived in contrast with the beginning of moral knowledge. Here is the way of wisdom; fools have gone a different way. Now by implication—what is your choice? The translation of the perfect verb depends on whether the verb’s root is stative or dynamic. Stative verbs (verbs that describe a state) may be present time in the perfect and so can have gnomic force (cf. KJV, NASB, ESV, NIV). Dynamic verbs (verbs that describe actions) in the Hebrew perfect form are past or perfective. They may describe a past action which is prototypical of ongoing behavior. This type of root does not have a morphological test to distinguish if it is stative or dynamic. But the meaning “to treat with” despite suggests that it is dynamic, making the perfective translation “have despised” preferred.

¹ tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (palah) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (palaʾ; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נִפְלָאִים (niflaʾim), the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (niflaʾot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).

⁴ tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPs^a. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.

³ tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonym מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ (k^emo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally changed to חִצָּיו כְּמוֹ יִתְמֹלָלוּ (khitsayv k^emo yitmolalu, “his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”

² sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

⁴ tn According to HALOT the term יָחַל (yakhal) means “to wait” in both the Piel and the Hiphil stems. The many contexts where the subjects are biding their time (e.g. Gen 8:10; Job 29:21; 1 Sam 10:8; 13:8; 2 Sam 18:14; 2 Kgs 6:33) suggest that simple waiting is its base meaning. In some contexts the person waiting is hopeful or expectant (Isa 42:4; Ezek 13:6). A number of translations use “hope” in Psalm 42:5, 11; 43:5 (NASB, NIV, NRSV, ESV). This makes assumptions about what the Psalmist says to himself. The Psalmist presents a mixture of emotions and is at odds within himself. Given his level of distress, it is very possible that he is telling himself (his soul) to just hang on and not give up, while another part of him is confident that he will have reason to praise God in the future. The translation “wait for God” invites more consideration of the possible emotional state of the Psalmist. The nuance may be to “hope against hope,” to “gut it out” in faith despite not feeling hopeful, to trust, or to have hope.

³ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammoti) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmati, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

¹ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering—without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39-39:30).

² tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court—but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire”—“this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, “Problems in Job,” AJSL 52 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

² tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק (khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the Copper Scroll from Qumran (3Q15), which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“סֵפֶר, An Inscription, in the Book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.

¹ tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibb^eli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.

¹ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (loʾ, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated—as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (ʾayakhel, “I will hope”) to אַחִיל (ʾakhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

¹ tn This Hiphil verb comes from the stative root חָרַשׁ (kharash, “to be silent/deaf”). As typical of stative roots in the Hiphil it means to act in the character of the state described by the root (its basic meaning expressed in the Qal stem). Most translations (e.g. KJV, NRSV, NASB, NIV, ESV) treat the verb as if it were a dynamic root and translate causatively, e.g. “will your boasts put men to silence?” HALOT classifies most Hiphils of this root correctly with meanings like “to keep silent, to fall silent, pretend to be deaf,” but makes the mistake of including a causative “reduce to silence” for this verse (HALOT 358 s.v. II חרשׁ). Like the two preceding lines, the first noun of this line (בַּד, bad, “loose talk, boasting”) is the object of the verb, while the interrogative continues to be implied from 11:2a. Recognizing this, the subject of the verb is “people” and the verb behaves normally and uniformly in all of its Hiphil occurrences.

³ tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (ʾel, “towards”) as the noun אֵל (ʾel, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5, ” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (ʾel, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.

¹ tn The construction uses the cognate accusative with the verb: “the fear I feared,” or “the dread thing I dreaded” (פַחַד פָּחַדְתִּי, fakhad pakhadti). The verb פָּחַד (pakhad) has the sense of “dread” and the noun the meaning “thing dreaded.” The structure of the sentence with the perfect verb followed by the preterite indicates that the first action preceded the second—he feared something but then it happened. Some commentaries suggest reading this as a conditional clause followed by the present tense translation: “If I fear a thing it happens to me” (see A. B. Davidson, Job, 24). The reason for this change is that it is hard for some to think that in his prime Job had such fears. He did have a pure trust and confidence in the Lord (16:19; 29:18ff). But on the other hand, he did make sacrifices for his sons because he thought they might sin. There is evidence to suggest that he was aware that calamity could strike, and this is not necessarily incompatible with trust.

¹ tc Assuming that the MT reading וַיַּעַזְבוּ (vayyaʿaz^evu) is related to the root עָזַב I (“to abandon”)—which makes little sense contextually—some interpreters emend the MT to וַיַּעַזְרוּ (vayyaʿaz^eru, “they aided”), as suggested by the editors of BHS. However, it is better to relate this term to the root II עָזַב meaning “to restore; to repair” (BDB 738 s.v. II עָזַב) or “to plaster” (HALOT 807 s.v. II עזב qal.1). This homonymic root is rare, appearing elsewhere only in Exod 23:5 and Job 9:27, where it means “to restore; to put in order” (HALOT 807-8 s.v. II עזב qal.2). The related Mishnaic Hebrew noun מעזיבה refers to a “plastered floor.” This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabean verbs that mean “to restore” and “to prepare; to lay” (see BDB 738 s.v.; HALOT 807 s.v.). Some scholars in the nineteenth century suggested that this term be nuanced “paved.” However, most modern English versions have “restored” (so NAB, NASB, NIV, NRSV) or “rebuilt” (so NCV, CEV).

¹ tc The consonantal text (Kethib) reads, “Go, say, ‘Surely you will not (לֹא, loʾ) live.’” In this case the vav beginning the next clause could be translated “for” or “because.” The reading tradition (Qere) has, “Go, say to him (לוֹ, lo), ‘You will surely recover.’” In this case the vav (ו) beginning the next clause would be translated “although” or “but.” The Qere has the support of some medieval Hebrew mss and the ancient versions, and is consistent with v. 14, where Hazael tells the king, “You will surely recover.” It also fits the immediate context. The sentence “you will live,” to be told to Ben Hadad and meaning to recover from the sickness contrasts telling Hazael that Ben Hadad will die. The missing component is the means of Ban Hadad’s death. So Elisha looks at Hazael until he is embarrassed because as a prophet he knows that Hazael will kill Ben Hadad (not the sickness). It is possible that a scribe has changed לוֹ, “to him,” to לֹא, “not,” because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure.

¹ tn The combination of the verb בּוֹא (boʾ; “to come, enter”) and the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 1:113). This common expression is also used as a euphemism for coming together for sexual relations. Although some take the phrase to be a graphic depiction of a man actions in sexual relations with a woman, certain factors clarify that it is a euphemism. First, the phrase also describes a woman approaching a man for sexual relations (2 Sam 11:4), a situation where this phrase cannot be explicitly descriptive. Second, the phrase is paired here with שָׁכַב (shakhav), “to lie down,” which only makes sense if the two are complementary (compare also Gen 19:33-34 which uses both verbs of Lot’s daughters, but without the preposition). The verb שָׁכַב can imply lying down for sleep or for sexual relations. When בּוֹא אֶל (boʾ ʾel) is used with שָׁכַב (shakhav), they state the natural progression of approaching and then lying with. Hebrew can use the two together, or either separately, as a euphemism for sexual relations. But if the phrase בּוֹא אֶל were already an explicit depiction of sex, then the latter phrase with שָׁכַב, “to lie with,” would be pointless. So 2 Sam 11:4 and 2 Sam 12:24 are important evidence for how this phrase really works, and it is appropriate to also use euphemisms in translation.

³ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.