¹ tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.

¹ sn The simile if she is a wall draws a comparison between the impregnability of a city fortified with a strong outer wall and a virtuous young woman who successfully resists any assaults against her virginity. The term חוֹמָה (khomah, “wall”) often refers to an outside fortress wall that protects the city from enemy military attacks (e.g., Lev 25:29-30; Josh 6:5; 1 Kgs 3:1; Neh 2:8; 12:27; Jer 1:8; 15:20).

⁴ sn There is a phonetic wordplay (paronomasia) between אֶשָּׁקְךָ (ʾeshaq^ekha, “I would kiss you” from נָשַׁק, nashaq, “to kiss”) in 8:1 and אַשְׁקְךָ (ʾashq^ekha, “I would cause you to drink” from שָׁקָה, shaqah, “to drink”) in 8:2. This wordplay draws attention to the unity of her “wish song” in 8:1-2. In 8:1 the Beloved expresses her desire to kiss Solomon on the lips when they are outdoors; while in 8:2 she expresses her desire for Solomon to kiss her breasts when they are in the privacy of her home indoors.

⁵ tn The term מָלֵא (maleʾ, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (ʾenennu maleʾ, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (v^eloʾ timmaleʾ, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”

¹ tn Heb “are going” or “are walking.” The term הֹלְכִים (hol^ekhim, Qal active participle masculine plural from הָלַךְ, halakh, “to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11).

³ tn Heb “store up with yourself.” Most translations either use “store” (NIV, NRSV) or “treasure” (NASB, ESV, NKJV) and “with you” (ESV, NRSV, KJV) or “within you” (NIV, NASB, NKJV). BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.” HALOT 1049 s.v. describes the verb as “to keep in one’s heart.” NIDOTTE 837 s.v. צָפַן says the verb “takes on the technical meaning of memorizing the commandments of God.” The instructions are to have these lessons stored up inside so that you can draw on them in need.

⁴ sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

¹ tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

² tc The literal reading of the MT is “let the one who made him draw near [with] his sword.” The sword is apparently a reference to the teeth or tusks of the animal, which cut vegetation like a sword. But the idea of a weapon is easier to see, and so the people who favor the mythological background see here a reference to God’s slaying the Beast. There are again many suggestions on how to read the line. The RV probably has the safest: “He that made him has furnished him with his sword” (the sword being a reference to the sharp tusks with which he can attack).

¹ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject—“the wide place has led you astray” (Ewald).

¹ tn The statement in the Hebrew Bible simply has “among the aged—wisdom.” Since this seems to be more the idea of the friends than of Job, scholars have variously tried to rearrange it. Some have proposed that Job is citing his friends: “With the old men, you say, is wisdom” (Budde, Gray, Hitzig). Others have simply made it a question (Weiser). But others take לֹא (loʾ) from the previous verse and make it the negative here, to say, “wisdom is not….” But Job will draw on the wisdom of the aged, only with discernment, for ultimately all wisdom is with God.

⁴ sn It is not correct to try to draw theological implications from this statement or the preceding verse (Rashi said Job was denying the resurrection). Job is simply stating that when people die they are gone—they do not return to this present life on earth. Most commentators and theologians believe that theological knowledge was very limited at such an early stage, so they would not think it possible for Job to have bodily resurrection in view. (See notes on ch. 14 and 19:25-27.)

¹ tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.

² tn The term יֶלֶד (yeled, “offspring”), from the verb יָלַד (yalad, “to give birth to”), is used only here of a married man. By shifting to this word from the more common term בֵּן (ben, “son”; see vv. 1-5a) and then using it in an unusual manner, the author draws attention to Naomi’s loss and sets up a verbal link with the story’s conclusion (cf. 4:16). Although grown men, they were still her “babies” (see E. F. Campbell, Ruth [AB], 56; F. W. Bush, Ruth, Esther [WBC], 66).

¹ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

⁴ sn These seventy-four people were to go up the mountain to a certain point. Then they were to prostrate themselves and worship Yahweh as Moses went farther up into the presence of Yahweh. Moses occupies the lofty position of mediator (as Christ in the NT), for he alone ascends “to Yahweh” while everyone waits for his return. The emphasis of “bowing down” and that from “far off” stresses again the ominous presence that was on the mountain. This was the holy God—only the designated mediator could draw near to him.

¹ tn The word for “terror” is אֵימָתִי (ʾemati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).

² sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ʾehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

² sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

⁴ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.