¹ tn The MT has the 3rd person of the verb, “and he lifts himself up.” One might assume that the subject is “my head” – but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, “The Targum Rendering of WYG’H in Job X 16,” VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: “proudly you hunt me,” but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests יָגֵּעַ (yagea’, “exhausted”) for יִגְאֶה (yig’eh, “lift up”). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial 3rd person was intended with respect within a legal context of witnesses and a complaint, but was switched to 2nd person for direct accusation.

¹ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

³ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

¹ sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

² sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

² tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.

³ tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).

¹ tn There are two roots קָנָה (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22-31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42).

¹ sn The Hebrew term describes a “kinsman-redeemer.” That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (“redeeming”) the relative from bondage. If there was no human “kinsman redeemer,” then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41–63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the Lord is probably the Protector of these people who will champion their cause and set things right.

² tc This last line has inspired many suggestions. The MT has “with his army around him” (אַלְקוּם עִמּוֹ, ’alqum ’immo); so NIV. This has been emended to read “against whom there is no rising up” (so KJV, ASV) or “standing over his people.” The LXX has “a king haranguing his people.” Tg. Prov 30:31 has, “a king who stands up before his people and addresses them.” Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5-22), but such a suggestion is quite remote. Another interpretation sees the word for “God” in the line: “a king with whom God is.” Furthermore, C. H. Toy thinks the text is corrupt and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here; but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. אַלְקוּם).

³ tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֵל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). When a plural genitive follows a singular construct noun of the same root, it indicates the most outstanding example of the person or thing described. Examples: קֹדֶשׁ הַקֳּדָשִׁים (qodesh haqqodashim, “holy of holies”), i.e., “the most holy place” (Exod 26:33); שִׁיר הַשִּׁירִים (shir hashirim, “song of songs”), i.e., “the most excellent song” (Song 1:1); אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הַאֱדֹנִים (’elohe ha’elohim va’adone ha’edonim, “the God of gods and Lord of lords”), i.e., “the highest God and the supreme Lord” (Deut 10:17). See also R. J. Williams, Hebrew Syntax, 17-18, §80; IBHS 154 §9.5.3j.

⁴ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

⁴ tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.

⁵ tn Heb “Jerusalem, saying, ‘You will have peace’”; or “You have deceived the people of Judah and Jerusalem, saying, ‘You will have peace.’” The words “you will be safe” are, of course, those of the false prophets (cf., Jer 6:14; 8:11; 14:13; 23:16-17). It is difficult to tell whether the charge here is meant literally as the emotional outburst of the prophet (compare for example, Jer 15:18) or whether it is to be understood as a figure of speech in which a verb of direct causation is to be understood as permissive or tolerative, i.e., God did not command the prophets to say this but allowed them to do so. While it is not beyond God to use false prophets to accomplish his will (cf., e.g., 1 Kgs 22:19-23), he elsewhere in the book of Jeremiah directly denies having sent the false prophets to say such things as this (cf., e.g., Jer 14:14-15; 23:21, 32). For examples of the use of this figure of speech, see E. W. Bullinger, Figures of Speech, 571, 823 and compare Ezek 20:25. The translation given attempts to resolve the issue.

³ sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6 and Zech 3:8, 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.

² tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.

³ sn “Drinking from the cup of wrath” is a common figure to represent being punished by God. Isaiah had used it earlier to refer to the punishment which Judah was to suffer and from which God would deliver her (Isa 51:17, 22) and Jeremiah’s contemporary Habakkuk uses it of Babylon “pouring out its wrath” on the nations and in turn being forced to drink the bitter cup herself (Hab 2:15-16). In Jer 51:7 the Lord will identify Babylon as the cup which makes the nations stagger. In v. 16 drinking from the cup will be identified with the sword (i.e., wars) that the Lord will send against the nations. Babylon is also to be identified as the sword (cf. Jer 51:20-23). What is being alluded to here in highly figurative language is the judgment that the Lord will wreak on the nations listed here through the Babylonians. The prophecy given here in symbolical form is thus an expansion of the one in vv. 9-11.

¹ sn The reference to a terrible time of trouble (Heb “that day”) is a common shorthand reference in the prophets to “the Day of the Lord.” The “Day of the Lord” refers to a time when God intervenes in judgment against the wicked. The time referent can be either near or far, referring to something as near as the Assyrian threat in the time of Ahaz (Isa 7:18, 20, 21, 23) or as distant as the eschatological battle of God against Gog when he attacks Israel (Ezek 38:14, 18). The judgment can be against Israel’s enemies and result in Israel’s deliverance (Jer 50:30-34). At other times as here the Day of the Lord involves judgment on Israel itself. Here reference is to the judgment that the northern kingdom, Israel, has already experienced (cf., e.g., Jer 3:8) and which the southern kingdom, Judah, is in the process of experiencing and which Jeremiah has lamented over several times and even described in hyperbolic and apocalyptic terms in Jer 4:19-31.

⁴ tn Heb “And now therefore thus says the Lord, the God of Israel, concerning this city which you [masc. pl.] are saying has been given [prophetic perfect = will be given] into the hand of the king of Babylon through sword, starvation, and disease.” The translation attempts to render the broader structure mentioned in the study note and to break the sentence down in a way that conforms more to contemporary English style and that will lead into the speech which does not begin until the next verse. As in v. 28 the third person introduction has been changed to first person for smoother narrative style in a first person speech (i.e., vv. 27-44 are all the Lord’s answer to Jeremiah’s prayer). The words “right in” added to “are saying” are intended to reflect the connection between v. 28 and the statement here (which is a repetition of v. 24). I.e., God does not deny that Jeremiah’s assessment is correct; he affirms it but has something further to say in answer to Jeremiah’s prayer.

¹ sn Other passages also speak about the “single-minded purpose” (Heb “one heart”) and “living in a way that shows respect for me.” Deut 30:6-8 speaks of a circumcised heart that will love him, obey him, and keep his commands. Ezek 11:20-21 speaks of the removal of a stony heart and the giving of a single-minded, “fleshy” heart and a new spirit that will follow his decrees and keep his laws. Ezek 36:26-27 speaks of the removal of a stony heart and the giving of a new, “fleshy” heart and a new spirit and an infusion of God’s own spirit so that they will be able to follow his decrees and keep his laws. Jer 24:7 speaks of the giving of a (new) heart so that they might “know” him. And Jer 31:33 speaks of God writing his law on their hearts. All this shows that there is a new motivation and a new enablement for fulfilling the old stipulations, especially that of whole-hearted devotion to him (cf. Deut 6:4-6).