¹ sn The thorn bush in the allegory is Judah. Amaziah’s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).

³ tn The verb יָעַץ (yaʿats, “has decided”) is from the same root as יוֹעֵץ (yoʿets, “counselor”) in v. 16 and עֵצָה (ʿetsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”

¹ tn Heb “and they brought up and brought out from Egypt a chariot for 600 silver (pieces), and a horse for 150, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”

² sn Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).

² tn After Jehu’s order (“kill him too”), the MT has simply, “to the chariot in the ascent of Gur which is near Ibleam.” The main verb in the clause, “they shot him” (וַיַּכֻּהוּ, vayyakkuhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form הַכֻּהוּ (hakkuhu), “shoot him,” ends with the same suffix.

¹ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, raʿah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattaraʿ], from רָעַע, [raʿaʿ]). Jeroboam’s sins would receive an appropriate punishment.

¹ tn Heb “and a chariot went up and came out of Egypt for six hundred silver [pieces], and a horse for one hundred fifty, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”

³ tn Heb “the wisdom of God was in his midst for performing justice.” The phrase “wisdom of God” may be taken as an attributive genitive, “divine wisdom,” or as a genitive of source, “wisdom from God.” Even in English they are basically the same, since wisdom from God is divine in character.

² tc The LXX includes the following words at the end of v. 11: “And what all Israel was saying came to the king’s attention.” The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well).

² tn The infinitive absolute appears before a verb of the same root to emphasize the modality of the verb. Here the imperfect verb expresses obligative modality, prescribing what he should do. So the nuance of the preceding infinitive absolute is “you must,” or “you certainly must.”

¹ tn The term נַעַר (naʿar), here translated “young men,” often refers to a servant or apprentice in line for a position of authority. The same term describes Samuel in vs 11 and 18. The repetition helps establish the contrast between Samuel and Eli’s sons.

³ tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority. The same term describes Samuel in vs 11 and Eli’s sons in vs 17. The repetition helps establish the contrast between Samuel and Eli’s sons.

² tn The words “at the time” come from the syntax. As a noun clause (instead of having a preterite verb) it does not advance the time line of the story. It provides background information which is true at the same time as another event or, as in this case, is part of the setting for a new scene.

⁴ tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.

² tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.

² tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

² sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).

² tn The same construction now works with “nor bless them at all.” The two together form a merism—“don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either.

⁴ tn This second use of הִנֵּה (hinneh, “look, behold”) portrays the perspective of Aaron. The first הִנֵּה directed the audience’s attention to Miriam. Now we watch Aaron come to realize the same thing, leading into his plea in the next verse.

³ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.