¹ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

² tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

¹ tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.

¹ sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).

¹ sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.

¹ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

² tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

² sn The idea is that as the plant begins to flower, but before it is to be cut down, there is no sign of withering or decay in it. But if the water is withdrawn, it will wither sooner than any other herb. The point Bildad will make of this is that when people rebel against God and his grace is withheld, they perish more swiftly than the water reed.

³ tn The verse multiplies images for the darkness in death. Several commentators omit “as darkness, deep darkness” (כְּמוֹ אֹפֶל צַלְמָוֶת, kÿmo ’ofel tsalmavet) as glosses on the rare word עֵיפָתָה (’efatah, “darkness”) drawn from v. 21 (see also RSV). The verse literally reads: “[to the] land of darkness, like the deep darkness of the shadow of death, without any order, and the light is like the darkness.”

² sn Job uses three words for sin here: “iniquities,” which means going astray, erring; “sins,” which means missing the mark or the way; and “transgressions,” which are open rebellions. They all emphasize different kinds of sins and different degrees of willfulness. Job is demanding that any sins be brought up. Both Job and his friends agree that great afflictions would have to indicate great offenses – he wants to know what they are.

¹ sn Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity.

² tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope – his expectation – false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).

² tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

¹ tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.

¹ tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.

¹ sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).

³ sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.

⁵ sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).

¹ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

³ sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).