³ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

⁴ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

¹ sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

⁴ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

¹ sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.

¹ sn The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” (פָּרַע, para’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.

² sn B. Jacob (Exodus, 750) offers this description of some of the mystery involved in Moses’ ascending into the cloud: Moses ascended into the presence of God, but remained on earth. He did not rise to heaven – the ground remained firmly under his feet. But he clearly was brought into God’s presence; he was like a heavenly servant before God’s throne, like the angels, and he consumed neither bread nor water. The purpose of his being there was to become familiar with all God’s demands and purposes. He would receive the tablets of stone and all the instructions for the tabernacle that was to be built (beginning in chap. 25). He would not descend until the sin of the golden calf.

⁵ tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

¹ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

¹ tc The MT reads, “Samson went down with his father and mother to Timnah. When they approached…” Verse 6b states that Samson did not tell his parents about his encounter with the lion (vv. 5b-6a), but v. 5a gives the impression they would have seen the entire episode. One could assume that Samson separated from his parents prior to the lion’s attack, but the Hebrew text does not indicate this. It seems more likely that the words “with his father and his mother” were accidentally copied into the text, perhaps under the influence of v. 4a, where the same phrase appears. An original singular verb (“he approached”) may have been changed to the plural form (“they approached”) after the words “his father and his mother” were accidentally added to the text.

⁴ sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37-50). In this case, Elimelech’s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.

² tc The LXX adds, “and she returned to her people” (cf. TEV “and went back home”). Translating the Greek of the LXX back to Hebrew would read a consonantal text of ותשׁב אל־עמה. Most dismiss this as a clarifying addition added under the influence of v. 15, but this alternative reading should not be rejected too quickly. It is possible that a scribe’s eye jumped from the initial vav on ותשׁב (“and she returned”) to the initial vav on the final clause (וְרוּת [vÿrut], “and Ruth”), inadvertently leaving out the intervening words, “and she returned to her people.” Or a scribe’s eye could have jumped from the final he on לַחֲמוֹתָהּ (lakhamotah, “to her mother-in-law”) to the final he on עַמָּהּ (’ammah, “her people”), leaving out the intervening words, “and she returned to her people.”

¹ tn Heb “second.” The numerical adjective שֵׁנִי (sheniy, “second”) is difficult here. As a modifier for “house” in v. 14 the word would presumably refer to a second part of the harem, one which was under the supervision of a separate official. But in this case the definite article would be expected before “second” (cf. LXX τὸν δεύτερον, ton deuteron). Some scholars emend the text to שֵׁנִית (shenit, “a second time”), but this does not completely resolve the difficulty since the meaning remains unclear. The translation adopted above follows the LXX and understands the word to refer to a separate group of women in the king’s harem, a group housed apparently in a distinct part of the residence complex.

³ tc The MT reads “they stand up like a garment” (NASB, NIV) or “its features stand out like a garment” (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (REB: “until all things stand out like the folds of a cloak”; cf. J. E. Hartley, Job [NICOT], 497, “the early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color”). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to תִּצָּבַּע (titsabba’, “is dyed [like a garment]”). This reference would be to the colors appearing on the earth’s surface under daylight. The present translation follows the emendation.

¹ sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

³ tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”

³ sn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a “curse” or “imprecation” expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.

³ tn It is difficult to determine whether the Hebrew term הֶבֶל (hevel) means “fleeting” or “useless” in this context. The imagery of quick-burning thorns under a cooking pot is ambiguous and can be understood in more than one way: (1) It is useless to try to heat a cooking pot by burning thorns because they burn out before the pot can be properly heated; (2) the heat produced by quick-burning thorns is fleeting – it produces quick heat, but lasts only for a moment. Likewise, the “laughter of a fool” can be taken in both ways: (1) In comparison to the sober reflection of the wise, the laughter of fools is morally useless: the burning of thorns, like the laughter of fools, makes a lot of noise but accomplishes nothing; (2) the laughter of fools is fleeting due to the brevity of life and certainty of death. Perhaps this is an example of intentional ambiguity.

¹ tn Heb “His left hand is under my head.” Ultimately, the only cure for her love-sickness is the caress of her beloved. The ancient Near Eastern love songs frequently portray the embrace of the lover as the only cure for the speaker’s love-sickness. For example, one Egyptian love song reads: “She will make the doctors unnecessary, because she knows my sickness” (Papyrus Harris 4:11). Similarly, “My salvation is her coming in from outside; when I see her, I will be healthy. When she opens her eye, my body is young; when she speaks, I will be strong. When I embrace her, she exorcises evil from me” (Papyrus Chester Beatty, C5:1-2).