⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

² tc Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας (Jamartia", “of sin”) here, but several important mss (א B 0278 6 81 1739 1881 al co) read ἀνομίας (anomia", “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (Jamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (Jo anomo", “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.

¹ sn My little children. The direct address by the author to his readers at the beginning of 2:1 marks a break in the pattern of the opponents’ claims (indicated by the phrase if we say followed by a negative statement in the apodosis, the “then” clause) and the author’s counterclaims (represented by if with a positive statement in the apodosis) made so far in 1:6-10. The seriousness of this last claim (in 1:10) causes the author to interrupt himself to address the readers as his faithful children and to explain to them that while he wants them not to sin, they may be assured that if they do, they can look to Jesus Christ, as their advocate with the Father, to intercede for them. After this, the last of the author’s three counter-claims in 1:5-2:2 is found in the if clause in 2:1b.

² tn The verb וְקַוֵּה (vÿqavveh, vav + Piel imperative 2nd person masculine singular from קָוָה, qavah, “to wait for”) means “to hope for, wait for, look eagerly for” (BDB 875 s.v. קָוָה 1; HALOT 1082 s.v. קָוָה 2.b). The Qal meaning refers to a general hope; the Piel meaning refers to hope directed toward an object, or hope inserted within a sequence of expectation and fulfillment. When the Piel is used in reference to a thing, it refers to waiting expectantly for something to occur (e.g., Gen 49:18; Isa 5:2, 4, 7; 59:9, 11; Jer 8:15; 13:16; 14:19; Ps 69:21; Job 3:9; 6:19; 11:20). When it is used in reference to God, it refers to the people of God waiting expectantly for God to do something or to fulfill his promise (e.g., Pss 25:5, 21; 27:14; 37:34; 40:2; 52:11; 130:5; Isa 8:17; 25:9; 26:8; 33:2; 51:5; 60:9; Hos 12:7). The personal object can be introduced by the preposition לְ (lamed, “for”; HALOT 1082 s.v. קָוָה 2.a) or אֶל (’el, “for”; HALOT 1082 s.v. קָוָה 2.b; e.g., Pss 27:14; 37:34; Isa 51:5; Hos 12:7). The point seems to be that if Israel will repent and practice moral righteousness, she can look to God in confident expectation that he will intervene on her behalf by relenting from judgment and restoring the covenant blessings.

⁵ sn There is debate whether the terms “tents” אָהֳלֵי (’ahale, “tents”) and יְרִיעוֹת (yÿri’ot, “tent-curtains”) used here as synonyms or antonyms. The term אֹהֶל (’ohel, “tent”) is often used in reference to an overall tent assembly, with particular emphasis on the external structure (e.g., Gen 4:20; 18:1; 31:33; Exod 26:13; 40:19; Judg 4:17; Isa 54:2; Jer 37:10) (HALOT 19 s.v. I אֹהֶל). The term “tent-curtains” (יְרִיעוֹה) is used to refer to (1) inner hanging curtains, such as decorative hangings or tapestries inside a tent (e.g., Exod 26:1-2, 7; Num 4:25) and (2) a tent as a whole (e.g., 2 Sam 7:2; Jer 4:20; 10:20; Hab 3:7) (HALOT 439 s.v. יְרִיעוֹת). The two terms are often used in parallelism as an A-B word pair (Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7). Like the “tents” (אֹהָלִים) of Qedar which were made from the wool of black goats, “tent-curtains” (יְרִיעוֹה) also were sometimes made from goat hair (Exod 26:7). If the two are synonymous, the point is that the tents of Qedar and the tent-curtains of Salmah were both black but beautiful. If the two terms are antonyms, the point is that the tents of Qedar are black but the tent-curtains of Salmah are beautiful. In either case, her point is that she is black, but nonetheless beautiful. Rabbinic midrash misses the point; it views the metaphor as contrasting her swarthy outward appearance with her inner beauty: “Just as the tents of Kedar, although from outside they look ugly, black, and ragged, yet inside contain precious stones and pearls, so the disciples of the wise, although they look repulsive and swarthy in this world, yet have within them knowledge of the Torah, Scriptures, Mishnah, Midrash, Halachoth, Talmud, Toseftas and Haggadah” (Midrash Rabbah 4:54-55).

¹ sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10,” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).

¹ sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, tÿkholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.

¹ tn Alternately, “at night” or “night after night.” The noun בַּלֵּילוֹת (ballelot, plural of “night”) functions as an adverbial accusative of time. The plural form בַּלֵּילוֹת from לַיְלָה (laylah, “night”) can be classified in several ways: (1) plural of number: “night after night” (NASB, NEB); (2) plural of extension: “all night long” (NIV); (3) plural of composition: “by night” (KJV) and “at night” (NJPS); or (4) plural of intensity: “during the blackest night.” The plural of extension (“all night long”) is supported by (1) the four-fold repetition of the verb בָּקַשׁ (baqash, “to seek”) in 3:1-2 which emphasizes that the Beloved was continually looking for her lover all night long, (2) her decision to finally arise in the middle of the night to look for him in 3:2-4, and (3) her request in the immediately preceding verse (2:17) that he make love to her all night long: “until the day breathes and the shadows flee….” One should note, however, that the plural בַּלֵּילוֹת occurs in 3:8 where it is a plural of composition: “by night” (NJPS) or “of the night” (NASB, NIV) or “in the night” (KJV).

² tn Alternately, “rises” or “looks forth.” Delitzsch renders הַנִּשְׁקָפָה (hannishqafah) as “who rises,” while NIV opts for “who appears.” The verb means “to look down upon [something] from a height” and is derived from the related noun “ceiling, roof, sky” (BDB 1054 s.v. שָׁקַף; HALOT 1645 s.v. שׁקף). The verb is used of looking down over a plain or valley from the vantage point of a mountain-top (Num 21:20; 23:28; 1 Sam 13:18); of God looking down from heaven (Ps 14:2); or of a person looking down below out of an upper window (Judg 5:28; 2 Sam 6:16; Prov 7:6). M. H. Pope (The Song of Songs [AB], 571-72) suggests that this verb implies the idea of her superiority over the other women, that is, she occupies a “higher” position over them due to his choice of her. But another interpretation is possible: The verb creates personification (i.e., the dawn is attributed with the human action of looking). Just as the dawn is the focus of attention during the morning hours and looks down upon the earth, so too she is the focus of his attention and is in the privileged position over all the other women.

¹ tc The MT reads שָׁמְעוּ (sham’u, “They heard”), Qal perfect 3rd person common plural from שָׁמַע (shama’, “to hear”). The LXX ἀκούσατε (akousate) reflects the vocalization שִׁמְעוּ (shim’u, “Hear!”), Qal imperative 2nd person masculine plural from שָׁמַע (shama’, “to hear”). Internal evidence favors the MT. Elsewhere in Lamentations, personified Jerusalem urges God with singular imperatives (“Look! See!”); however, nowhere else is a plural imperative used. In fact, the Qal perfect 3rd person common plural form שָׁמְעוּ (sham’u, “They hear”) appears in the following line. The referent of שָׁמְעוּ (sham’u) is the enemy who has destroyed Jerusalem and now mocks her when they hear her laments. The MT vocalization is undoubtedly original. Most English versions follow the MT: “They hear” (KJV, NKJV, NASB, NIV, NJPS, CEV); but several follow the LXX and revocalize the text as an imperative: “Hear!” (RSV, NRSV, TEV).

¹ tn Heb “were troubled.” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare [someone from death/judgment]” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). Clearly, here God is referring to Jonah’s remorse and anger when the plant died (vv. 7-9), so here it means “to be troubled about” (HALOT 298 s.v. 1.c) rather than “to pity” (BDB 299 s.v. c). Elsewhere חוּס describes emotional grief caused by the loss of property (Gen 45:20) and the death of family members (Deut 13:9 [ET 13:8]). The verb חוּס is derived from a common Semitic root which has a basic meaning “to pour out; to flow” which is used in reference to emotion and tears in particular. This is seen in the Hebrew expression תָחוּס עֵין (takhush ’en, “the eyes flow”) picturing tears of concern and grief (c.f., Gen 45:20; Deut 13:9 [ET 13:8]). The verb חוּס will be used again in v. 11 but in a different sense (see note on v. 11).

³ tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare (someone from death/judgment)” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means “to show pity, spare” from judgment (BDB 298 s.v. b; HALOT 298 s.v. 1.a; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:19; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage – “be upset about” in v. 10 and “to spare” in v. 11 – therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.”

¹ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

¹ sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

¹ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

² tc A few mss (B Ψ 0206^vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (“someone”; Ï), or are too early to employ accents but nevertheless have the pronoun τινα (Ì⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zhtew, “look, seek”) and καταπίνω (katapinw, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ({ena ex Jumwn, “one of you”) or τινα ἐξ ὑμῶν (tina ex Jumwn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.

² sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

³ tn Alternately “clusters of figs.” The term אַשְׁכֹּלוֹת (’ashkolot, “clusters”) usually refers to (1) clusters of grapes, that is, the stalk on which the bunch of grapes grow and the bunch of grapes themselves (Gen 40:10; Num 13:23-24; Deut 32:32; Isa 65:8; Mic 7:1) or (2) the berry on a cluster of henna bush (Song 1:14) (HALOT 95 s.v. I אַשְׁכּוֹל). It is possible that this is an anomalous usage in reference to a cluster of dates rather than to a cluster of grapes for three reasons: (1) the תָּמָר (tamar, “palm tree”) referred to in 7:7 is a date palm, (2) the term סַנְסִנִּים (sansinnim, “fruit stalks”) in 7:8a refers to the fruit stalk of dates (Rademus dactylorum), being related to Akkadian sissinnu (“part of the date palm”), and (3) the reference to climbing the palm tree in 7:8a is best understood if it is a date palm and its fruit are dates. The comparison between her breasts and clusters of dates probably has to do with shape and multiplicity, as well as taste, as the rest of this extended metaphor intimates. M. H. Pope (The Song of Songs [AB], 634) notes: “The comparison of the breasts to date clusters presumably intended a pair of clusters to match the dual form of the word for ‘breasts.’ A single cluster of dates may carry over a thousand single fruits and weigh twenty pounds or more. It may be noted that the multiple breasts of the representations of Artemis of Ephesus look very much like a cluster of large dates, and it might be that the date clusters here were intended to suggest a similar condition of polymasty.”

² tn The word “Jerusalem” is not in the Hebrew text. It is added in the Greek text and is generally considered to be the object of address because of the second feminine singular verbs here and throughout the following verses. The translation follows the consonantal text (Kethib) and the Greek text in reading the second feminine singular here. The verbs and pronouns in vv. 20-22 are all second feminine singular with the exception of the suffix on the word “eyes” which is not reflected in the translation here (“Look up” = “Lift up your eyes”) and the verb and pronoun in v. 23. The text may reflect the same kind of alternation between singular and plural that takes place in Isa 7 where the pronouns refer to Ahaz as an individual and his entourage, the contemporary ruling class (cf., e.g., Isa 7:4-5 [singular], 9 [plural], 11 [singular], 13-14 [plural]). Here the connection with the preceding may suggest that it is initially the ruling house (the king and the queen mother), then Jerusalem personified as a woman in her role as a shepherdess (i.e., leader). However, from elsewhere in the book the leadership has included the kings, the priests, the prophets, and the citizens as well (cf., e.g., 13:13). In v. 27 Jerusalem is explicitly addressed. It may be asking too much of some readers who are not familiar with biblical metaphors to understand an extended metaphor like this. If it is helpful to them, they may substitute plural referents for “I” and “me.”

² sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).