² sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

¹ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

¹ tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”

⁴ tn Heb “storm-driven away”; KJV, ASV “driven with the whirlwind out.” The verb יְסֹעֵר (yÿso’er, Poel imperfect 3rd person masculine singular from סָעַר, sa’ar, “to storm”) often refers to the intense action of strong, raging storm winds (e.g., Jonah 1:11, 13). The related nouns refer to “heavy gale,” “storm wind,” and “high wind” (BDB 704 s.v. סָעַר; HALOT 762 s.v. סער). The verb is used figuratively to describe the intensity of God’s destruction of the wicked whom he will “blow away” (Isa 54:11; Hos 13:3; Hab 3:14; Zech 7:14; BDB 704 s.v.; HALOT 762 s.v.).

¹ tc The phrase “discipline your children” is disputed. The LXX and Vulgate suppose זְרוֹעַ (zÿroa’, “arm”) for the MT זֶרַע (zera’, “seed”; hence, “children”). Then, for the MT גֹעֵר (go’er, “rebuking”) the same versions suggest גָּרַע (gara’, “take away”). The resulting translation is “I am about to take away your arm” (cf. NAB “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here.

¹⁰ tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.

¹ tn Heb “a fountain of gardens” or “a headwaters for gardens.” The term מַעְיַן (m’yan, “fountain”) denotes “source, headwaters” as the place of origin of streams (HALOT 612 s.v. מַעְיַן). The term does not refer to a water fountain such as commonly found in modern cultivated gardens or parks; rather, it refers to the headwaters of streams and rivers, such as Banyas as the headwaters of the Jordan. The genitive construct מַעְיַן גַּנִּים (m’yan gannim, “a fountain of gardens”) is an unusual expression that has been treated in various ways: (1) “a garden fountain,” that is, a fountain located in a garden (HALOT 198 s.v. גַּן); (2) “a fountain of gardens,” that is, the headwaters of many spring-watered gardens. The latter is preferred. In Song 4:12-14 the bride is figuratively described as a garden with exotic plants; however, in 4:15 the metaphor shifts to the source of the water for the garden: מַעְיַן (“headwaters”) and בְּאֵר (bÿ’er, “well”) of fresh water flowing down from Lebanon.

² tn Heb “but my heart was awake.” Scholars have interpreted 5:2a in two basic ways: (1) The Beloved had been asleep or was just about to fall asleep when she was awakened by the sound of him knocking on the door of her bedroom chambers. The term לִבִּי (livvi, “my heart”) is a synecdoche of part for the whole: “my heart” = “I.” The participle עֵר (’er) functions verbally, describing a past ingressive state: “was awakened.” The line would be rendered: “I was sleeping when I (= my heart) was awakened.” (2) The Beloved was sleeping, but her mind was dreaming (in her dream she heard him knocking on her door). In this case, לִבִּי (“my heart”) is a metonymy of association for the thoughts (e.g., Ps 90:12; Prov 18:15) and emotions (e.g., Prov 15:13; Song 3:11) she experienced during her dream: “my heart” = “my mind.” The participle עֵר functions verbally, describing a past progressive state: “was awake.” The line could be nuanced, “I was asleep, but my mind was dreaming.” Many translations adopt this approach: “I was asleep but my heart waketh” (KJV), “I was asleep but my heart was awake” (NASB, NIV), and “I was asleep, but my heart was wakeful” (NJPS).

¹ tn The meaning of this verse has been debated. The text has literally “indeed [or “for”] a little there, a little there” ( כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case זְעֵיר (zÿ’er, “a little”) refers to the short syllabic structure of the babbling (cf. CEV). Some take צַו (tsav) as a derivative of צָוָה (tsavah, “command”) and translate the first part of the statement as “command after command, command after command.” Proponents of this position (followed by many English versions) also take קַו (qav) as a noun meaning “measuring line” (see v. 17), understood here in the abstract sense of “standard” or “rule.”

¹ tn Heb “‘The violence done to me and to my flesh be upon Babylon,’ says the one living in Zion. ‘My blood be upon those living in Chaldea,’ says Jerusalem.” For the usage of the genitive here in the phrase “violence done to me and my relatives” see GKC 414 §128.a (a construct governing two objects) and IBHS 303 §16.4d (an objective genitive). For the nuance of “pay” in the sense of retribution see BDB 756 s.v. עַל 7.a(b) and compare the usage in Judg 9:24. For the use of שְׁאֵר (shÿ’er) in the sense of “relatives” see BDB 985 s.v. שְׁאֵר 2 and compare NJPS. For the use of “blood” in this idiom see BDB 197 s.v. דָּם 2.k and compare the usage in 2 Sam 4:11; Ezek 3:18, 20. The lines have been reversed for better English style.

¹ tn Heb “the sea was walking and storming.” The two participles הוֹלֵךְ וְסֹעֵר (holekh vÿso’er, “walking and storming”) form an idiom that means “the storm was growing worse and worse.” When the participle הוֹלֵךְ precedes another participle with vav, it often denotes the idea of “growing, increasing” (BDB 233 s.v. הָלַךְ 4.d; e.g., Exod 19:19; 1 Sam 2:26; 2 Sam 3:1; 15:12; 2 Chr 17:12; Esth 9:4; Prov 4:18; Eccl 1:6). For example, “the power of David grew stronger and stronger (הֹלֵךְ וְחָזֵק, holek vÿkhazeq; “was walking and becoming strong”), while the dynasty of Saul grew weaker and weaker (הֹלְכִים וְדַלִּים, holÿkhim vÿdallim; “was walking and becoming weak”)” (2 Sam 3:1; see IBHS 625-26 §37.6d).

² tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

² tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti…va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered …” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.

⁷ tn The Hebrew term פָּארוּר (pa’rur) occurs only here and in Joel 2:6 where it also describes a fearful facial reaction. The meaning of פָּארוּר is debated and numerous etymologies have been suggested: (1) From פָּרוּר (parur, “cooking pot”; HALOT 964 s.v. פָּרוּר): LXX τὸ πρόσωπον πάντων ὡς πρόσκαυμα ξύτρας (to proswpon pantwn Jw" proskauma xutra", “all their faces are like a blackened/burned pot”); Vulgate et facies omnium sicut nigredo ollae (“all their faces are like a black pot”); Targum Jonathan (“covered with black like a pot”). This approach is adopted by the KJV and AV: “the faces of them all gather blackness.” (2) From פְּאֵר (pÿ’er, “beauty”). Taking קָבַץ (qavats) in a private sense (“gather in”), several scholars propose: “to draw in beauty, withdraw color,” hence: “their faces grow pale” (NASB, NIV); see K&D 26:192-93; A. Haldar, Studies in the Book of Nahum, 59. (3) From פָּרַר (parar, “break in pieces”). Due to fear, their faces have gathered wrinkles. (4) From IV פּרר (“to boil”), related to Arabic ’pr and Syriac npr (“to boil”): “their faces glow red in excitement” (HALOT 860 s.v.). (5) From פּאר (“grey, ash grey”): “their faces turn grey” (J. J. Gluck, “parur – paárur: A Case of Biblical Paronomasia,” OTWSA 12 [1969]: 21-26). The NJPS translation appears to adopt this approach: “all faces turn ashen.”

¹ tc The meaning of this line is uncertain. The translation follows one reading of the Hebrew text. The Greek version reads “Be like a wild donkey in the desert!” There are three points of debate in this line: the syntax of the verb form “be” (תִהְיֶינָה, tihyenah) and the text and meaning of the word translated “shrub” in the Hebrew text. This word only occurs with this meaning here and in Jer 17:6. A related word occurs in Ps 102:17 (102:18 HT). Elsewhere this spelling refers to the place name Aroer which was a place in Moab on the edge of the Arnon River. Most commentators do not feel that a reference to that place is appropriate here because it was not in the desert. The Greek version reads “like a wild donkey” (reading כְּעָרוֹד [kÿ’arod] in place of כַּעֲרוֹעֵר [ka’aro’er]). That would make an appropriate simile here because the wild donkey enjoys its freedom and is hard to capture. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 312) explain the simile of the “shrub” as referring to the marginal and rudimentary existence of a displaced person. That may not be as optimistic as the reference to the wild donkey but it does give an appropriate meaning. The third feminine plural has been explained as the singular noun + suffix = “yourselves” (נַפְשְׁכֶם, nafshÿkhem) used as a collective (so S. R. Driver, Jeremiah, 368, with cross reference to GKC 462-63 §145.c). J. Bright (Jeremiah [AB], 314, n. e-e) follows a suggestion of D. N. Freedman in seeing the form (תִהְיֶינָה, tihyenah) as a mistake for the 2nd masculine plural plus energic (תִהְיוּן, tihyun). Given the number of other textual corruptions in this passage, this is possible. The resultant meaning in either case is the same.

¹ tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).