[12:18] 1 tn The verb may be classified as a gnomic perfect, or possibly a potential perfect – “he can loosen.” The Piel means “to untie; to unbind” (Job 30:11; 38:31; 39:5).
[12:18] 2 tc There is a potential textual difficulty here. The MT has מוּסַר (musar, “discipline”), which might have replaced מוֹסֵר (moser, “bond, chain”) from אָסַר (’asar, “to bind”). Or מוּסַר might be an unusual form of אָסַר (an option noted in HALOT 557 s.v. *מוֹסֵר). The line is saying that if the kings are bound, God can set them free, and in the second half, if they are free, he can bind them. Others take the view that this word “bond” refers to the power kings have over others, meaning that God can reduce kings to slavery.
[12:18] 3 tn Some commentators want to change אֵזוֹר (’ezor, “girdle”) to אֵסוּר (’esur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king’s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times.
[20:3] 4 tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the ו (vav) in the second half.
[20:3] 6 tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply.
[20:3] 7 tn To take this verb as a simple Qal and read it “answers me,” does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense “causes me to answer.” It is Zophar who will “return” and who will “answer.”
