⁴ tc Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading “where I led them, they were willing to go” (ZAW 20 [1900]: 163). The two key words in the MT are אֲבֵלִים יְנַחֵם (ʾavelim y^enakhem, “he [one who] comforts mourners”). Following Herz, E. Dhorme (Job, 422) has these changed to אוֹבִילֵם יִנַּחוּ (ʾovilem yinnakhu). R. Gordis has “like one leading a camel train” (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions.

² tn The verb is the Hiphil of צָעַד (tsaʿad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.

¹ tn Here too the word is rare. The form שְׂעִפִּים (s^eʾippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sarʿappim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (s^eʿippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (s^eʿippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

² sn One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord’s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15), does Micaiah do so.

¹ tn Heb “making this valley cisterns, cisterns.” The Hebrew noun גֵּב (gev) means “cistern” in Jer 14:3 (cf. Jer 39:10). The repetition of the noun is for emphasis. See GKC 396 §123.e. The verb (“making”) is an infinitive absolute, which has to be interpreted in light of the context. The translation above takes it in an imperatival sense. The command need not be understood as literal, but as hyperbolic. Telling them to build cisterns is a dramatic way of leading into the announcement that he would miraculously provide water in the desert. Some prefer to translate the infinitive as an imperfect with the Lord as the understood subject, “I will turn this valley [into] many pools.”

¹ sn “Attack! You will succeed; the Lord will hand it over to the king.” One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when it is revealed that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 14 Micaiah only vows to speak the word of the Lord; he does not necessarily say he will tell the truth. In this case the Lord’s word itself is deceptive. Only when the king adjures him to tell the truth (v. 16), does Micaiah do so.

² sn That David’s sons could have been priests, in light of the fact that they were not of the priestly lineage, is strange. One must assume either (1) that the word “priest” (כֹּהֵן, kohen) during this period of time could be used in a broader sense of “chief ruler” (KJV); “chief minister” (ASV, NASB), or “royal adviser” (NIV84), perhaps based on the parallel passage in 1 Chr 18:17 which has “the king’s leading officials”, or (2) that in David’s day members of the king’s family could function as a special category of “priests” (cf. NLT “priestly leaders”). The latter option seems to be the more straightforward way of understanding the word in 2 Sam 8:18.

⁵ tn Heb “devotion as you have done with the dead and with me.” The noun חֶסֶד (khesed, “devotion”) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient”; an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him—or herself” (The Word Hesed in the Hebrew Bible [JSOTSup], 267). HALOT 336-37 s.v. II חֶסֶד defines the word as “loyalty” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”

¹ sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

⁴ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

¹ sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

³ sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.

¹ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning—and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert—he did not bring them into the desert to let them die. But there is a deeper level to this story—the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

² sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.

¹ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

¹ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ʾet, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

¹ tn Or perhaps “turn this man over to Satan for the destruction of your fleshly works, so that your spirit may be saved…”; Grk “for the destruction of the flesh, so that the spirit may be saved.” This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here. (1) Many interpreters see this as some sort of excommunication (“turn this man over to Satan”) which in turn leads to the man’s physical death (“the destruction of the flesh”), resulting in the man’s ultimate salvation (“that [his] spirit may be saved…”). (2) Others see the phrase “destruction of the flesh” as referring to extreme physical suffering or illness that stops short of physical death, thus leading the offender to repentance and salvation. (3) A number of scholars (e.g. G. D. Fee, First Corinthians [NICNT], 212-13) take the reference to the “flesh” to refer to the offender’s “sinful nature” or “carnal nature,” which is “destroyed” by placing him outside the church, back in Satan’s domain (exactly how this “destruction” is accomplished is not clear, and is one of the problems with this view). (4) More recently some have argued that neither the “flesh” nor the “spirit” belong to the offender, but to the church collectively; thus it is the “fleshly works” of the congregation which are being destroyed by the removal of the offender (cf. 5:13) so that the “spirit,” the corporate life of the church lived in union with God through the Holy Spirit, may be preserved (cf. 5:7-8). See, e.g., B. Campbell, “Flesh and Spirit in 1 Cor 5:5: An Exercise in Rhetorical Criticism of the NT,” JETS 36 (1993): 331-42. The alternate translation “for the destruction of your fleshly works, so that your spirit may be saved” reflects this latter view.

⁵ sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and is similar to Christ in 19:11 in that they both ride a white horse. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8, ” Int 18 (1964): 407-18. This interpretation is the most probable one.

² sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.

⁴ sn This Aramaic word is found three times in the New Testament (Mark 14:36; Rom 8:15; Gal 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in English. It has passed into European languages as an ecclesiastical term, “abbot.” Over the past fifty years a lot has been written about this term and Jesus’ use of it. Joachim Jeremias argued that Jesus routinely addressed God using this Aramaic word, and he also noted this was a “child’s word,” leading many to conclude its modern equivalent was “Daddy.” This conclusion Jeremias soon modified (the term on occasion is used of an adult son addressing his father) but the simplistic equation of abba with “Daddy” is still heard in some circles today. Nevertheless, the term does express a high degree of closeness with reverence, and in addition to the family circle could be used by disciples of a much loved and revered teacher.