Joshua 9:20

9:20 We must let them live so we can escape the curse attached to the oath we swore to them.” ¹ 

Ecclesiastes 8:2

8:2 Obey the king’s command, ² 

because you took ³  an oath before God ⁴  to be loyal to him. ⁵ 

Ecclesiastes 9:2

9:2 Everyone shares the same fate ⁶  –

the righteous and the wicked,

the good and the bad, ⁷ 

the ceremonially clean and unclean,

those who offer sacrifices and those who do not.

What happens to the good person, also happens to the sinner; ⁸ 

what happens to those who make vows, also happens to those who are afraid to make vows.

Jeremiah 4:2

4:2 You must be truthful, honest and upright

when you take an oath saying, ‘As surely as the Lord lives!’ ⁹ 

If you do, ¹⁰  the nations will pray to be as blessed by him as you are

and will make him the object of their boasting.” ¹¹ 

[9:20]  ¹ tn Heb “This is what we will do to them, keeping them alive so there will not be upon us anger concerning the oath which we swore to them.”

[8:2]  ² tc The Leningrad Codex (the basis of BHS) reads אֲנִי (’ani, 1st person common singular independent personal pronoun): “I obey the king’s command.” Other medieval Hebrew mss and all the versions (LXX, Vulgate, Targum, Syriac Peshitta) preserve an alternate textual tradition of the definite accusative marker אֶת־ (’et) introducing the direct object: אֶת־פִּי־מֶלֶךְ שְׁמוֹר (’et-pi-melekh shÿmor, “Obey the command of the king”). External evidence supports the alternate textual tradition. The MT is guilty of simple orthographic confusion between similar looking letters. The BHS editors and the Hebrew Old Testament Text Project adopt אֶת־ as the original reading. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:582–83.

[8:2]  ³ tn The phrase “you took” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

[8:2]  ⁴ tn The genitive-construct שְׁבוּעַת אֱלֹהִים (shÿvu’at ’elohim, “an oath of God”) functions as a genitive of location (“an oath before God”) or an adjectival genitive of attribute (“a supreme oath”).

[8:2]  ⁵ tn The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification.

[9:2]  ⁶ tn Heb “all things just as to everyone, one fate.”

[9:2]  ⁷ tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov vÿlattahor vÿlattame’, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca. a.d. 1008) – the basis of the BHS and BHK publications of the MT – is also supported by the Ben Asher text of the First Rabbinic Bible (“the Soncino Bible”) published in a.d. 1488-94. On the other hand, the Greek version in B (Aquila) has two pairs: τῷ ἀγαθῷ καὶ τῷ κακῷ, καὶ τῷ καθαρῷ καὶ τῷ ἀκαθάρτῳ (“the good and the bad, and the clean and the unclean”). Either Aquila inserted καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to fill out a pair and to create six parallel pairs in v. 2, or Aquila reflects an early Hebrew textual tradition tradition of לַטּוֹב וְלַרָע (lattov vÿlara’, “the good and the bad”). Since Aquila is well known for his commitment to a literal – at times even a mechanically wooden – translation of the Hebrew, with no room for improvisation, it is more than likely that Aquila is reflecting an authentic Hebrew textual tradition. Aquila dates to a.d. 130, while the Leningrad Codex dates to a.d. 1008; therefore, the Vorlage of Aquila might have been the original Hebrew textual tradition, being much earlier than the MT of the Leningrad Codex. The alternate textual tradition of Aquila is also seen in the Syriac and Latin versions (but these are dependent upon the Greek = Aquila). On the other hand, the editors of BHK and BHS suggest that the presence of the anomalous לַטּוֹב was an addition to the Hebrew text, and should be deleted. They also suggest that the Greek pair τῷ ἀγαθῷ καὶ τῷ κακῷ (tw agaqw kai tw kakw, “the good and the bad”) does not reflect an alternate textual tradition, but that their Vorlage contained only לַטּוֹב: the Greek version intentionally added καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to create a pair. The English versions are divided. Several follow the Greek: “the good and the bad, the clean and the unclean” (NEB, NAB, RSV, NRSV, NIV, Moffatt, NLT). Others follow the Hebrew: “the good and the clean and the unclean” (KJV, ASV, MLB, NJPS). None, however, delete “the good” (לַטּוֹב) as suggested by the BHK and BHS editors. If the shorter text were original, the addition of καὶ τῷ κακῷ would be intentional. If the longer text were original, the omission of וְלַרָע (“and the bad”) could have caused by unintentional homoioarcton (“similar beginning”) in the three-fold repetition of לט in וְלַרָע וְלַטָּהוֹר וְלַטָּמֵא לַטּוֹב (lattov vÿlara’ vÿlattahor vÿlattame’, “the good and the bad, the clean and the unclean”). The term וְלַרָע (“and the bad”) was accidentally omitted when a scribe skipped from the first occurrence of לט in לַטּוֹב to its second occurrence in the word וְלַטָּהוֹר (“the clean”).

[9:2]  ⁸ tn Heb “As is the good (man), so is the sinner.”

[4:2]  ⁹ tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…”

[4:2]  ¹⁰ tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.

[4:2]  ¹¹ tn Heb “bless themselves in him and make their boasts in him.”