² tc A few Hebrew mss and two Greek mss read, “a fire is kindled in my anger” (reading קָדְחָה, qodkha), as in 15:14, in place of, “you have kindled a fire in my anger” (reading קָדַחְתֶּם, qadakhtem), as in the majority of Hebrew mss and versions. The variant may be explained on the basis of harmonization with the parallel passage.

³ tn Heb “divination and worthlessness.” This is an example of hendiadys, where two nouns are joined by “and,” with one serving as qualifier of the other. The noun “worthlessness” functions as an adjective in an “of” phrase that follows and qualifies a noun (an attributive genitive in Hebrew) in Zech 11:17 and Job 13:4.

¹ tn Heb “be trapped.” However, the word “trapped” generally carries with it the connotation of divine judgment. See BDB 540 s.v. לָכַד Niph.2, and compare usage in Jer 6:11 for support. The verbs in the first two lines are again the form of the Hebrew verb that emphasizes that the action is as good as done (Hebrew prophetic perfects).

² tn Heb “formless and empty.” This is a case of hendiadys (two nouns joined by “and” both describe the same thing): one noun retains its full nominal force; the other functions as an adjective. The words תֹהוּ וָבֹהוּ (tohu vavohu) allude to Gen 1:2, hyperbolically picturing a reversal of creation and return to the original precreation chaos.

⁴ tn The Hiphil of פָּגַע (pagaʿ) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

³ tn If the second line is antithetical, then עַל (ʿal) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

¹ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivvaʿti, “I cry out”) from the verbal root שָׁוַע (shavaʿ), which occurs exclusively in the Piel.

¹ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the Sovereign Lord of Heaven’s Armies is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khalaʾ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

¹ tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.

³ tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipp^eney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).

³ tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).

¹ tn Heb “the light and the moon and the stars.” The phrase “the light and the moon” is a hendiadys (two separate terms denoting one idea) or perhaps even a hendiatris (three separate terms denoting one idea) for “the light of the moon and stars” (e.g., Gen 1:14).

² sn The terms “beginning” and “end” form a merism, a figure of speech in which two opposites are contrasted to indicate totality (e.g., Deut 6:7; Ps 139:8; Eccl 3:2-8). The words of a fool are madness from “start to finish.”

⁴ tn The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah v^ekheshbon, “wisdom and the scheme of things”) is a hendiadys (a figure of speech in which two nouns connote one idea): “wisdom in the scheme of things.” This is similar to the hendiadys עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (ʿits^evonekh v^eheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).

² tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ʾet kol ʿamal v^eʾet kol kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

³ tn Heb “from the fruit of her hands.” The expression employs two figures. “Hands” is a metonymy of cause, indicating the work she does. “Fruit” is a hypocatastasis, an implied comparison meaning what she produces, the income she earns. She is able to plant a vineyard from her income.

² sn The Bible frequently joins these two words, “good” and “evil,” (or “benefit” and “harm”). They contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by “good”; the way of folly is associated with “evil.”

³ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor—God protects. “Take refuge” is another implied comparison (hypocatastasis)—God provides spiritual rest and security for those who put their trust in him.

¹ tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא (shavʾ) means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.

³ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.