³ tn The verb תִּתְחַקֶּה (titkhaqqeh) is a Hitpael from the root חָקָה (khaqah, parallel to חָקַק, khaqaq). The word means “to engrave” or “to carve out.” This Hitpael would mean “to imprint something on oneself” (E. Dhorme [Job, 192] says on one’s mind, and so derives the meaning “examine.”). The object of this is the expression “on the roots of my feet,” which would refer to where the feet hit the ground. Since the passage has more to do with God’s restricting Job’s movement, the translation “you set a boundary to the soles of my feet” would be better than Dhorme’s view. The image of inscribing or putting marks on the feet is not found elsewhere. It may be, as Pope suggests, a reference to marking the slaves to make tracking them easier. The LXX has “you have penetrated to my heels.”

³ tn The word שׁוֹלָל (sholal), from the root שָׁלַל (shalal, “to plunder; to strip”), is an adjective expressing the state (and is in the singular, as if to say, “in the state of one naked” [GKC 375 §118.o]). The word is found in military contexts (see Mic 1:8). It refers to the carrying away of people in nakedness and shame by enemies who plunder (see also Isa 8:1-4). They will go away as slaves and captives, deprived of their outer garments. Some (cf. NAB) suggest “barefoot,” based on the LXX of Mic 1:8, but the meaning of that is uncertain. G. R. Driver wanted to derive the word from an Arabic root “to be mad; to be giddy,” forming a better parallel.

³ tn The form is the Qal imperfect of the verb “answer.” As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: “I am not answered,” meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.

¹ tn The verb is plural: “they do not know it.” This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be “suddenly.” This would be interpreted from the MT as it stands; it would imply “before they know anything,” thus “suddenly” (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, “ so that they are no longer still” (“Additional Notes on the Root yadaʿ in Hebrew,” JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root יָדַע (yadaʿ) meaning “be still” (“A Consideration of Some Alleged Meanings of yada` in Hebrew,” JSS 15 [1970]: 145-80).

⁵ tn Heb “stirred the spirit of.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5. The entire phrase “stirred the spirit” has been rendered as “motivated” to better reflect normal English.

³ tn Heb “stirred the spirit of.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in Ezra 1:5. The entire phrase “stirred the spirit” has been rendered as “motivated” to better reflect normal English.

¹ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 23-24 the chief adviser develops further the argument begun in v. 21. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

² tn The Hebrew text is difficult here. The MT reads לַחַיָּה (lachayyah), which implies a rare use of the word חַיָּה (chayyah). The word normally refers to an animal, but if the MT is accepted it would here have the sense of a troop or community of people. BDB 312 s.v. II. חַיָּה, for example, understands the similar reference in v. 13 to be to “a group of allied families, making a raid together.” But this works better in v. 13 than it does in v. 11, where the context seems to suggest a particular staging location for a military operation. (See 1 Chr 11:15.) It therefore seems best to understand the word in v. 11 as a place name with ה (he) directive. In that case the Masoretes mistook the word for the common term for an animal and then tried to make sense of it in this context.

¹ tn The MT reading מַעֲדַנֹּת (maʿadannot, literally, “bonds,” used here adverbially, “in bonds”) is difficult. The word is found only here and in Job 38:31. Part of the problem lies in determining the root of the word. Some scholars have taken it to be from the root עָנַד (ʿanad, “to bind around”), but this assumes a metathesis of two of the letters of the root. Others take it from the root עָדַן (ʿadan) with the meaning “voluptuously,” but this does not seem to fit the context. It seems better to understand the word to be from the root מעד (maʿad, “to totter” or “shake”). In that case it describes the fear that Agag experienced in realizing the mortal danger that he faced as he approached Samuel. This is the way that the LXX translators understood the word, rendering it by the Greek participle τρέμον (tremon, “trembling”).

¹ tn The exact sense of the Hebrew word אַפָּיִם (ʾappayim, “two nostrils” or “face”) is not certain here. The form is dual and is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (ʾefes) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.

² tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (ʾeʿeseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.

¹ tc The Hebrew phrase, “with their hands to their mouths.” is difficult in light of v. 5, which distinguishes between dog-like lappers (who would not use their hands to drink) and those who kneel (who would presumably use their hands). The words “with their hands to their mouths” may have been misplaced. They fit better at the end of v. 5 or v. 6. Perhaps these words were originally a marginal scribal note which was later accidentally inserted into the text in the wrong place. But on the other hand since the 300 men were the men selected for the army, lapping with their hands to their mouth would allow them to see their surroundings which would be a good procedure for a soldier. The kneelers were sent away presumably because they made themselves more vulnerable to enemy attack.

¹ tn The expression has been challenged. The first part, “bitter water,” has been thought to mean “water of contention” (so NEB), but this is not convincing. It has some support in the versions which read “contention” and “testing,” no doubt trying to fit the passage better. N. H. Snaith (Leviticus and Numbers [NCB], 129) suggests from an Arabic word that it was designed to cause an abortion—but that would raise an entirely different question, one of who the father of a child was. And that has not been introduced here. The water was “bitter” in view of the consequences it held for her if she was proven to be guilty. That is then enforced by the wordplay with the last word, the Piel participle הַמְאָרֲרִים (ham^eʾararim). The bitter water, if it convicted her, would pronounce a curse on her. So she was literally holding her life in her hands.

¹ tn Alternatively, “pure [gold] lampstand,” based on Exod 25:31, etc., where the term for “gold” actually appears (see NAB, NASB, NIV, NRSV, NLT, and the remarks in J. E. Hartley, Leviticus [WBC], 395, etc.). However, in Lev 24:4 the adjective “pure” is feminine, corresponding to “lampstand,” not an assumed noun “gold” (contrast Exod 25:31), and the “table” in v. 6 was overlaid with gold, but was not made of pure gold. Therefore, it is probably better to translate “[ceremonially] pure lampstand” (v. 4) and “[ceremonially] pure table” (v. 6); see NEB; cf. KJV, ASV; B. A. Levine, Leviticus [JPSTC], 164-65; and G. J. Wenham, Leviticus [NICOT], 307.

¹ tn The MT here is awkward to translate into English. It reads literally, “and the priest who pronounces clean (Piel participle of טָהֵר, taher) shall cause to stand (Hiphil of עָמַד, ʿamad) the man who is cleansing himself (Hitpael participle of טָהֵר) and them” (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of טָהֵר could be rendered “who performs the cleansing/purification” (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of “purification priest” (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb).

⁷ tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.

¹ tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, t^erumah) “heave offering,” derived from the idea of “to raise, to lift” found in the verbal root (cf. NAB “a raised offering”). “Contribution offering” is a better English rendering because it refers to something “taken out from” (i.e., “lifted up from”; cf. the Hebrew term הֵרִים (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution”; NCV, NLT “as a gift.”

⁴ sn The standard English translation of “gift” (אִשֶּׁה, ʾisheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ʾesh) and is still maintained in many versions (e.g., RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

³ sn A widespread contemporary view is that this section represents a source that thought the tent of meeting was already erected (see S. R. Driver, Exodus, 359). But the better view is that this is a temporary tent used for meeting the Lord. U. Cassuto explains this view very well (Exodus, 429-30), namely, that because the building of the tabernacle was now in doubt if the Lord was not going to be in their midst, another plan seemed necessary. Moses took this tent, his tent, and put some distance between the camp and it. Here he would use the tent as the place to meet God, calling it by the same name since it was a surrogate tent. Thus, the entire section was a temporary means of meeting God, until the current wrath was past.

² tn The “offering” (תְּרוּמָה, t^erumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”