⁴ sn The location of Midyan or Midian is uncertain, but it had to have been beyond the Egyptian borders on the east, either in the Sinai or beyond in the Arabah (south of the Dead Sea) or even on the east side of the Gulf of Aqaba. The Midianites seem to have traveled extensively in the desert regions. R. A. Cole (Exodus [TOTC], 60) reasons that since they later were enemies of Israel, it is unlikely that these traditions would have been made up about Israel’s great lawgiver; further, he explains that “Ishmaelite” and “Kenite” might have been clan names within the region of Midian. For a different point of view, see G. W. Coats, “Moses and Midian,” JBL 92 (1973): 3-10.

⁵ tn The verb נָאַץ (naʾats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (naʾats) in the LXX (παροξύνω, paroxunō) also conveys emotion beyond a decision to reject.

² sn The significance of the symbolic act performed by Jeremiah, as explained here, was a further promise (see the “again” statements in 31:4, 5, 23 and the “no longer” statements in 31:12, 29, 34, 40) of future restoration beyond the destruction implied in vv. 3-5. After the interruption of exile, normal life of buying and selling of fields, etc. would again be resumed, and former property rights would be recognized.

⁶ sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.

⁷ tn Or “fails”; or “bursts.” The meaning of the verb פָּרַר (parar, “to break; to make ineffectual”) is debated: (1) “to be ineffectual,” that is, to fail to provide sexual power as an aphrodisiac, or (2) “to break; to burst,” that is, the caper berry fruit shrivels as it lingers on its branch beyond its period of ripeness (HALOT 975 s.v. פרר 2.f; BDB 830 s.v. I. פָּרַר 2.d).

² sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.

⁴ tn The term דַּעַת (daʿat, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

³ tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

² tn The verb simply means “to take.” The RSV has “carry you away.” E. Dhorme (Job, 212-13) goes further, saying that it implies being unhinged by passion, to be carried away by the passions beyond good sense (pp. 212-13). Pope and Tur-Sinai suggest that the suffix on the verb is datival, and translate it, “What has taken from you your mind?” But the parallelism shows that “your heart” and “your eyes” are subjects.

¹ sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still.

² sn Ruth’s devotion to Naomi is especially apparent here. Instead of receiving a sure blessing and going home (see v. 8), Ruth instead takes on a serious responsibility and subjects herself to potential divine punishment. Death, a power beyond Ruth’s control, will separate the two women, but until that time Ruth will stay by Naomi’s side and she will even be buried in the same place as Naomi.

³ sn Orpah is a literary foil for Ruth. Orpah is a commendable and devoted person (see v. 8); after all she is willing to follow Naomi back to Judah. However, when Naomi bombards her with good reasons why she should return, she relents. But Ruth is special. Despite Naomi’s bitter tirade, she insists on staying. Orpah is a good person, but Ruth is beyond good—she possesses an extra measure of devotion and sacrificial love that is uncommon.

³ sn The rift valley is a geographic feature that extends from Mt. Hermon to the Gulf of Aqaba and includes the Sea of Galilee, the Jordan River, and the Dead Sea. The section described here extends from the border of Moab, the Arnon which runs into the middle of the Dead Sea, northward up the entire Jordan valley and beyond Galilee to Mt. Hermon at the border of Lebanon.

¹ tn The emphasis of the line is clear enough—it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

¹ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

¹ sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

³ sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.

⁴ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

³ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

¹ sn The Persian king Cyrus’ first year in control of Babylon was 539 b.c. Daniel actually lived beyond the first year of Cyrus, as is clear from 10:1. The purpose of the statement in 1:21 is merely to say that Daniel’s life spanned the entire period of the neo-Babylonian empire. His life span also included the early years of the Persian control of Babylon. However, by that time his age was quite advanced; he probably died sometime in the 530’s b.c.