⁵ tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiw) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning.

¹ tc The consonantal text (Kethib) reads, “Go, say, ‘Surely you will not (לֹא, lo’) recover” In this case the vav beginning the next clause should be translated, “for, because.” The marginal reading (Qere) has, “Go, say to him (לוֹ, lo), ‘You will surely recover.” In this case the vav (ו) beginning the next clause should be translated, “although, but.” The Qere has the support of some medieval Hebrew mss and the ancient versions, and is consistent with v. 14, where Hazael tells the king, “You will surely recover.” It is possible that a scribe has changed לוֹ, “to him,” to לֹא, “not,” because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. Another possibility is that a scribe has decided to harmonize Elisha’s message with Hazael’s words in v. 14. But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure.

² tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the Lord their God.” The concept of “seeking” the Lord often has to do with seeking the Lord in worship (by sacrifice [Hos 5:6; 2 Chr 11:16]; prayer [Zech 8:21, 22; 2 Sam 12:16; Isa 65:1; 2 Chr 15:4]). In Hos 7:10 it is in parallel with returning to the Lord. In Ps 69:6 it is in parallel with hoping in or trusting in the Lord. Perhaps the most helpful parallels here, however, are Hos 3:5 (in comparison with Jer 30:9) and 2 Chr 15:15 where it is in the context of a covenant commitment to be loyal to the Lord which is similar to the context here (see the next verse). The translation is admittedly paraphrastic but “seeking the Lord” does not mean here looking for God as though he were merely a person to be found.

⁴ sn Most interpreters see some type of sexual immorality here (cf. KJV, NASB, NIV, NCV, NRSV, TEV, CEV, NLT), even though the Hebrew phrase הָלַךְ אֶל (halakh ’el, “go to”) never refers elsewhere to sexual intercourse. (The usual idiom is בוֹא אֶל [bo’ ’el]. However, S. M. Paul (Amos [Hermeneia], 82) attempts to develop a linguistic case for a sexual connotation here.) The precise identification of the “girl” in question is not clear. Some see the referent as a cultic prostitute (cf. NAB; v. 8 suggests a cultic setting), but the term נַעֲרָה (na’arah) nowhere else refers to a prostitute. Because of the contextual emphasis on social oppression, some suggest the exploitation of a slave girl is in view. H. Barstad argues that the “girl” is the hostess at a pagan מַרְזֵחַ (marzeakh) banquet (described at some length in 6:4-7). In his view the sin described here is not sexual immorality, but idolatry (see H. Barstad, The Religious Polemics of Amos [VTSup], 33-36). In this case, one might translate, “Father and son go together to a pagan banquet.” In light of this cultic context, F. I. Andersen and D. N. Freedman argue that this is a reference to a specific female deity (“the Girl”) and correlate this verse with 8:14 (Amos [AB], 318-19).

¹ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

³ tn Or “will escape both”; or “will go forth in both.” The Hebrew phrase יֵצֵא אֶת־כֻּלָּם (yetse’ ’et-kullam, “he will follow both of them”) has been interpreted in several ways: (1) To adopt a balanced lifestyle that is moderately righteous while allowing for self-indulgence in moderate wickedness (“to follow both of them,” that is, to follow both righteousness and wickedness). However, this seems to unnecessarily encourage an antinomian rationalization of sin and moral compromise. (2) To avoid the two extremes of being over-righteous and over-wicked. This takes יֵצֵא in the sense of “to escape,” e.g., Gen 39:12, 15; 1 Sam 14:14; Jer 11:11; 48:9; cf. HALOT 426 s.v. יצא 6.c; BDB 423 s.v. יָצָא 1.d. (3) To follow both of the warnings given in 7:16-17. This approach finds parallels in postbiblical rabbinic literature denoting the action of discharging one’s duty of obedience and complying with instruction. In postbiblical rabbinic literature the phrase יַדֵי יֵצֵא (yetse’ yade, “to go out of the hands”) is an idiom meaning “to comply with the requirements of the law” (Jastrow 587 s.v. יָצָא Hif.5.a). This fits nicely with the context of 7:16-17 in which Qoheleth issued two warnings. In 7:18a Qoheleth exhorted his readers to follow both of his warnings: “It is best to grasp the first warning without letting go of the second warning.” The person who fears God will heed both warnings. He will not depend upon his own righteousness and wisdom, but upon God’s sovereign bestowal of blessings. Likewise, he will not exploit the exceptions to the doctrine of retribution to indulge in sin, rationalizing sin away just because the wicked sometimes do not get what they deserve.

² tc There are three textual options: (1) The MT reads קְבֻרִים וָבָאוּ וּמִמְּקוֹם (qÿvurim vava’u umimmÿqom, “they were buried, and they came, and from the place”). קְבֻרִים is a Qal passive participle mpl from קָבַר, qavar, “to bury.” The MT reading is retained by most translations: “[And so I saw the wicked] buried, who had come and gone from the place [of the holy]” (KJV); “[Then I saw the wicked] buried; they used to go in and out of the [holy] place” (RSV, NRSV); “[I saw how the wicked] were buried, who had gone in and out from the [holy] place” (MLB); “[I have seen the wicked] buried, those who used to go in and out from the [holy] place” (NASB); “[Then too, I saw the wicked] buried – those who used to come and go from the [holy] place” (NIV); and “[And then I saw] scoundrels coming from the [Holy] Site and being brought to burial” (NJPS). (2) The LXX reflects the reading קְבָרִים מוּבָאִים וּמִמְּקוֹם (qÿvarim muva’im umimmÿqom, “to the tombs they are brought, and from the place”). The LXX reflects the consonantal text of קברים but τάφους (tafous, “tombs”) reflects a vocalization tradition of קְבָרִים (“tombs”). (3) Several scholars suggest emending the text to קרבים ובאים וממקום (“approaching and coming to the place”). The emendation involves קרבִים (Qal active participle mpl from קרב “to approach; to draw near”). The emendation is adopted by several English versions: “I saw wicked men approach and enter…the sacred place” (NAB); “I saw wicked men approaching and even entering the holy place” (NEB). The emendation makes good sense because קָרַב (qarav, “to approach; to draw near”) is a synonym to בּוֹא (bo’, “to enter”), and is often used in reference to a person approaching the Lord at the tabernacle or temple. The textual corruption would be due to transposition of ב (bet) and ר (resh) in קָרַב (qarav, “to approach”) and קָבַר (qavar, “to bury”). See D. Barthélemy, Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:584.

¹ tn The verse has a sequence of volitives. The first form is the imperative לְכָה (lÿkha, “go”). Then comes the cohortative/imperfect form with the vav (ו), “and I will send you” or more likely “that I may send you” (וְאֶשְׁלָחֲךָ, vÿ’eshlakhakha), which is followed by the imperative with the vav, “and bring out” or “that you may bring out” (וְהוֹצֵא, vÿhotse’). The series of actions begins with Moses going. When he goes, it will be the Lord who sends him, and if the Lord sends him, it will be with the purpose of leading Israel out of Egypt.

¹ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

¹ sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.

¹ tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.

³ sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command – if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).

⁷ tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.

⁴ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

³ tn The Hebrew term נְדֻדִים (nÿdudim, “tossing”) refers to the restless tossing and turning of the sick man at night on his bed. The word is a hapax legomenon derived from the verb נָדַד (nadad, “to flee; to wander; to be restless”). The plural form here sums up the several parts of the actions (GKC 460 §144.f). E. Dhorme (Job, 99) argues that because it applies to both his waking hours and his sleepless nights, it may have more of the sense of wanderings of the mind. There is no doubt truth to the fact that the mind wanders in all this suffering; but there is no need to go beyond the contextually clear idea of the restlessness of the night.

³ tn The word שׁוֹלָל (sholal), from the root שָׁלַל (shalal, “to plunder; to strip”), is an adjective expressing the state (and is in the singular, as if to say, “in the state of one naked” [GKC 375 §118.o]). The word is found in military contexts (see Mic 1:8). It refers to the carrying away of people in nakedness and shame by enemies who plunder (see also Isa 8:1-4). They will go away as slaves and captives, deprived of their outer garments. Some (cf. NAB) suggest “barefoot,” based on the LXX of Mic 1:8; but the meaning of that is uncertain. G. R. Driver wanted to derive the word from an Arabic root “to be mad; to be giddy,” forming a better parallel.

³ tc The MT has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (’aravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture – there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.

⁴ tc Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading “where I led them, they were willing to go” (ZAW 20 [1900]: 163). The two key words in the MT are אֲבֵלִים יְנַחֵם (’avelim yÿnakhem, “he [one who] comforts mourners”). Following Herz, E. Dhorme (Job, 422) has these changed to אוֹבִילֵם יִנַּחוּ (’ovilem yinnakhu). R. Gordis has “like one leading a camel train” (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions.

² tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).

² tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.